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When grit prevails over disability

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Wheelchair tennis 

His life didn’t flash before his eyes when the mine exploded under his feet. The only thought that crossed his mind was a sense of regret at his tour of duty coming to an abrupt end while his work was left undone. It was the year 2008 and in another year the war would be over. However, Lasantha Ranaweera didn’t know that. He was in the thick of it, having turned down multiple training opportunities so he could witness the end of the war. But while returning to base in Periyamadu, in the wee hours of May 18, 2008, which happened to be Vesak Poya day, he stepped on the mine. His leg was amputated, but it didn’t snuff out his spirit. Ranaweera went on to become a wheelchair tennis pro. This is his story and that of his comrades.

By Sajitha Prematunge

Pics by Kamal Wanniarachchi

When Jagath Welikala went to the airport on the request of Sri Lanka Tennis Association, presumably to pick up a tennis player, a Brit lugging a wheelchair, instead of a tennis racket, was the last thing the veteran tennis coach expected. Englishman Mark Bullock arrived in Sri Lanka in 2002 to introduce a special kind of sport; wheelchair tennis.

The programme kicked off with 50 all military amputees. The number was later cut down to 20. Welikala was elected to coach the team and Australian coach Kathy Fahim conducted a two-week crash course in wheelchair tennis. “Then I simply followed it up,” said Welikala. By mid-September the same year, a four-member team won the D Division in the Thailand Open 2002. Bullock, then the International Tennis Federation, Wheelchair Tennis Development Officer, facilitated Welikala’s one-month training in the Netherlands with world’s number one coach at the time, Aad Zwan. The International Tennis Federation (ITF) donated three wheelchairs and funded Australian and New Zealand wheelchair tournaments.

Two received ‘wild card’ entries into the Para Olympics 2004 in Athens, Greece. The SLTA team also won the Indian Open 2007, Australian B Division 2004, New Zealand B Division 2004, Belgium Open 2016, Malaysian Open 2017, Thailand Open 2017, Taipei Open 2018 and World Cup qualifiers 2018, held in Malaysia, along the way. Over the years, the Sri Lankan team has beaten US, Spainish, German, Italian, Slovakian Moroccan, Israeli, Swiss, Argentinian, Croatian, Russian, Canadian, Malaysian, Thai and Japanese players during World Cup matches. Their winning streak culminated in Lasantha Ranaweera and Suresh Dharmasena winning the bronze at the 3rd Asian Games, Indonesia in 2018.

War injuries break people, consequently, Welikala often had to double as a counsellor to the soldier-tennis players training under him. “But, all, after they became a part of the programme, wound up married.” This, no doubt, stands testimony to the success of the programme. “There’s a definite improvement in psychology.” Welikala ventured that, in a way it is therapeutic. “It’s something to look forward to in life.” But more importantly, Welikala points out that they are not friendless. “They are rated international and have friends all over the world.”

Welikala’s own achievements include being elected a member of Coaches’ Commission for the term between 2010 and 2012 and placed second best coach of the year. He started coaching regular tennis in 1985. Now he is the only Sri Lankan coach who specializes in wheelchair tennis, having trained 40 players so far. What’s unique about the Sri Lankan wheelchair tennis programme is that the players are all amputees, wounded in action, competing with players, most of who have been disabled by birth or childhood and have been playing wheelchair tennis for many decades, in A-grade wheelchairs.

“Back when we started, we didn’t have proper equipment. All the wheelchairs were locally assembled, until ITF donated the first three wheelchairs,” said Welikala. The team recently received three Malaysian-made wheelchairs at the cost of Rs. 500,000 each, courtesy of SLTA. “A state-of-the-art wheelchair would cost somewhere around three million. With that kind of equipment players can play well into their 50s,” said Lasantha Ranaweera.

The 36 -year-old, originally from Makandura enlisted in August 2003 and was assigned to Gajaba Regiment. After stepping on a landmine, his leg was amputated on May 19, 2008. From Anuradhapura he was brought to Colombo, where he recuperated for three months. Ranaweera spent four more months in Ranaviru Sevana and returned to service at his regiment. He spent two years with the sports team, during which he tried every sport available for an amputee like him, from basketball, badminton, table tennis, archery to the 24 kilometre marathon. Considering the zeal with which he applied himself to sport, it is quite surprising that he has not played any sport prior to his amputation.

He joined the SLTA wheelchair tennis team in 2011 and by 2013 he was in such fine form that he was able to bring home a medal on his first tour, coming third in Thai Open doubles. He has played seven Thai and nine Malaysian tournaments. Ranaweera placed eighth in the World Cup 2016 held in Japan. He has beaten every other local player in the game, although he is the third highest ranking Sri Lankan in ITF ranking.

Ranaweera admits that he couldn’t have come this far if it weren’t for the support of his family. He was married in 2007. But due to complications resulting from the blast the Ranaweeras could not have kids for 12 years. “It was a huge sacrifice on my wife’s part to stick around. But with treatment, it finally paid off. She always knew I’d make a name for myself in sports, so she was always encouraging.” Today Ranaweera is happy that the others finished the war for him, so his now one-year-old kid could live in peace.

After the war we had to face a more formidable enemy, this time in the form of a pandemic. As in any other field, COVID-19 has been a huge setback for these wheelchair tennis players. The longer they remain idle and the less tournaments they play, the higher the risk that other playing opponents may overtake them in the ITF ranking. “Training is not the issue, we need more tournaments, we need to travel,” pointed out Welikala. “If we don’t do tours, our ranking goes down,” added Ranaweera. “Age is irrelevant when it comes to wheelchair tennis,” said amputee Suresh Dharmasena. Take Stéphane Houdet for example, not only do such players have the best of equipment to their advantage, they also play often as possible to keep their ranking up. “Houdet is 49, yet he’s ranked in the ITF top 10. If we can manage at least 17 or 18 tours a year we can stay in the world top 20. This year we’ve played only three so far.”

Thirty-one-year-old Dharmasena from Kahatagasdigiliya has been playing Wheelchair Tennis since 2011. Unlike Ranaweera, Dharmasena was wounded during the latter part of the war. Dharmasena enlisted in July 2007 and was assigned to the Artillery Regiment. At the height of war, he was stationed in Puthukkudiyiruppu. It was February 21, 2009. Civilians were fleeing the war zone in droves, for two days, by boat across the Chalai lagoon, when the LTTE infiltrated the area and opened fire. Most were killed or injured. Dharmasena and others were pulling the wounded out when they were hit by mortar. Dharmasena was able to jump out of the way, which saved his life, but he fell on an anti-personnel mine.

“When four of your friends are down with various wounds, ranging in degrees of seriousness, and another lying dead a few feet away, your own predicament tends to escape you. Violence becomes mundane in war.” Wise words for a still young soldier. He was patched up at a makeshift hospital, but he knew that his foot was badly damaged all the way to the boot line. It had to be amputated. Dark thoughts of never being able to marry, have kids and make a family did cross his mind but had to be kept at bay for the sake of his family. After recuperating for four months at the Ranaviru Senvana, Dharmasena was fitted with a prosthetic. A month of training later, he was stationed at Panagoda Camp.

“I’ve always liked sports,” said Dharmasena, on the merits of which he got into the army. “After the amputation I used to watch kids in the village play volleyball.” Before his injury volleyball was his forte. Watching them, Dharmasena remembers being dejected at the prospect of never being able to play again. It was Brigadier Shiran Abeysekara who suggested that Dharmasena try his hand at wheelchair tennis. He joined the SLTA wheelchair tennis team in October 2011. “It looks easier than it is, but it uses only the upper body and on the first day your hand starts to blister. Any civilian would have quit. But the Army had my back. The word ‘can’t’ is not in the Army dictionary.” Wheelchair tennis, backed by the discipline that was inculcated in him by the Army, presented him with something he couldn’t refuse – the idea that he was not an invalid, that he could play any sport. He trained well into the night, woke up early and trained some more, till his ITF ranking shot up to Sri Lanka’s highest.

With 30 tours behind him and between 40 to 50 trophies stacked away back at home, Dharmasena readily admits that he couldn’t have done it without his wife. It takes courage for a traditional Sri Lankan woman to accept a disabled person for husband. And Dharmasena’s wife, Samurdika, did it with grace, maintaining that she would marry no other, until the in-laws had to budge. “Now they can’t do without me,” snickers Dharmasena. Like the typical traditional Sri Lankan wife, she makes a vow every time he is to play a tournament. However, she also makes it a point to go over each match, why he lost, the opponent’s weak points and notes it all down with the expertise of a seasoned coach. Whenever he is to face the same opponent again, they pore over this ‘playbook’, just so to know how to defeat his opponent’. And after a win she never fails to welcome him back home with much fanfare.

Gamini Dissanayake, aged 42, is the only remaining player out of the original 50. He took part in the two-week training course conducted by Kathy Fahim at the inception of the programme. Originally from Ampara, Dissanayake commutes daily from home in Awissawella for training. As the other players, Dissanayake could not have devoted such time and energy without the unstinting support of his family. Dissanayake has three kids; a 16 -year-old daughter and two sons, 14 and 11 years old.

He joined the Army in 1996 and was wounded in action in 2000, when he stepped on a mine in Muhamalai.

 

Dissanayake has played wheelchair tennis for 15 years. He said tennis had helped him to overcome his injury, both physically and psychologically.

Dharmasena said that his titles were many including SSC Open 2010, AITA Open Wheelchair Tennis Tournament 2011, Westende Wheelchair Tournament 2016, Malaysia Open 2016, Labuan Open 2018, Sri Lanka Open in the years 2013, 2018 and 2020 in singles and BII Indonesia Open 2011, AITA Open Wheelchair Tennis Tournament 2011, Westende Wheelchair Tournament 2016, Labuan Open 2018, Sri Lankan Open in the years 2008, 2009, 2010, 2013, SSC Open in the years 2010, 2011, 2012, 2013 and 2017 in doubles and bronze in World Cup 2012. He has some 130 trophies attesting to his formidability.

Ranaweera and Dharmasena look forward to the next Paralympics, slated for August 2021, and the Asian Games in 2022. Dissanayake hopeS to retire after the Paralympics and Asian Games. This is the last generation of wheelchair tennis players that the military might produce. Dharmasena is concerned about what will happen to the sport after they retire. He hopes that someone would come forward to provide food and lodging to children from remote corners of the country, interested in picking the game up. Because unlike them, who were provided for by the ASrmy, children from low income households may not be able to afford the equipment.

In fact, SLTA has already launched a low key programme to track down potential talent. “Until the end of the war, we had a steady influx of players, through the intervention of the Army,” said SLTA Director Administration, Gayanga Weerasekara. Since the war ended, there have been no disabled willing to take up the sport. Now the SLTA is venturing into remote areas and orphanages in search of talent. “If anyone’s interested call up SLTA,” said Weerasekara. “People with any kind of disability could take up the sport.” He explained that internationally the sport is categorized according to the disability and as such, there is a lot of scope for aspiring wheelchair tennis players. Weerasekara said that they were actively looking for funding and that they have been lucky so far, to have received funding from companies such as the Colombo International Container Terminals (CICT). He is also hopeful that the new Sports Minister, Namal Rajapaksa would support the sport.

Weerasekara pointed out that players like Ranaweera, Dharmasena and Dissanayake would have wasted years of youth in some Army camp office and later been dependent on a pension, had they not discovered the sport. “We were able to provide them with a whole new career. Grand slam players are paid in dollars.” Weerasekara explained that wheelchair tennis provides endless opportunities for disabled children. “There is a certain therapeutic aspect to wheelchair tennis, that disabled children can benefit from. For example, it is an outdoor game. It is a very social game, too when it comes to doubles.

Weerasekara said that the local players had not known anything about the sport before their injuries as opposed to most international players who are disabled by birth or at a young age. Moreover, due to funding issues they had not been able to do as many tours as they needed. “Under such circumstances, it is to their credit that they were able to qualify for world events such as the Paralympics. These players have sacrificed their limbs for this country, and the least anyone could do is sponsor them,” said Weerasekara, inviting any interested party to sponsor the players.



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Is ‘Knowing’ everything?

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by Panduka Karunanayake

The current fluid situation in the country has brought into focus some fundamental issues, as well. Ordinarily, in the midst of pressing problems, like what we are experiencing, it is customary to push fundamental issues to the back seat. But, it is exactly because such issues have been sidelined, in the past, that we have had to arrive in this sorry state today. In addition, in an extremely fluid and uncertain situation, such as this, the only stable and reliable position that remains for us to make decisions from is, in fact, with fundamentals.

In this essay, I wish to focus on a fundamental issue: the relationship between knowledge and expertise, on the one hand, and the societal weal on the other. This relationship came into sharp focus, in my mind, when I saw a social media posting, by one of my academic colleagues. Let me first anonymise the academic (after all, it is not only he who thinks like this) and quote the Google translation of a part of his posting:

“Everyone knows everything there is to know. Everyone can express things. There are also necessary media for that. Who are we? What do we need? No one can make monopoly decisions about, etc. Therefore, there is no democracy more than this. What is needed now is to make maximum use of that democracy.”

This argument implies that because we live in the Digital Age, where knowledge is distributed very democratically, decision-making by the ordinary citizen is at a level close to, if not identical to, that of the expert. It suggests that the next step is to discover an optimum governance mechanism. At its core is the suggestion that the time has come to supplant the expert with the knowledgeable citizen.

What is fundamentally wrong in this argument?

‘Knowing’ and ‘understanding’

‘Knowing’ is not everything. When we were schoolchildren, in the 1970s, we heard this explained to us clearly by Dr E.W. Adikaram, who made a distinction between දැනුම (‘knowing’) and අවබෝධය (‘understanding’). He pointed out that the task of education should be giving us the latter, not the former. But somehow, we seem to have forgotten (or ignored) that advice. This distinction is also seen in Albert Einstein’s famous quip that education is what is left when we have forgotten what we had learnt – අවබෝධය (‘understanding’) remains while දැනුම (‘knowing’) is forgotten with time.

The crucial point is this. The wide dissemination of knowledge that is seen in today’s Digital Age, by itself, actually promotes only ‘knowing’. We can do an Internet search and find any knowledge we want, and once we have got it, we can say that we ‘know it’ – seemingly, just like the expert. But there is a significant gap between this ‘knowing’ and the ‘understanding’ that is possessed by those who have studied this same quantum of knowledge, more systematically and in depth.

Such persons study this knowledge in relation to other quanta of knowledge, so that they are aware of a more whole, interconnected and integrated existence of the discrete quantum of knowledge. For instance, they then see not only that quantum, but also its origins, applications, limitations, fallacies and fallibilities, as well as how it is connected to the broader map of knowledge.

Of course, there are nowadays also the democratic distribution of learning experiences, too, such as open-access online courses. These would certainly give someone a much better view of the subject than a discrete webpage, but I would still caution, and point out the significant journey from knowing something to fully understanding it.

One clear indication of ‘understanding’ is the ability of the person, who possesses the knowledge, to apply it in different, seemingly unrelated situations. It is, in fact, this very point that is nowadays used by prestigious universities, overseas, when selecting students for their undergraduate courses – rather than the old-fashioned measures of superficial ‘knowing’, such as what we still mostly use here.

‘Understanding’ and ‘doing’

While there is a distinction between ‘knowing’ and ‘understanding’, our intellectual growth does not stop even there.

There is a whole heap of difference between merely ‘understanding’ and ‘doing’ something with that understanding. That is because understanding occurs strictly in the cognitive domain, while applying it to actually do something requires an engagement with the real world. That requires a lot more – things that remain implicit in the real world around us, which are abstracted only to a limited extent when they are written down as ‘knowledge’.

In the past, acquiring these real-life capabilities have been given terms, like ‘skills’, ‘experience’, ‘common sense’, ‘wisdom’ and so on. A more recent practice is to categorise them also as forms of knowledge (i.e., procedural knowledge and conditional knowledge). These weave together, as a person tries to translate an idea into action, and if the person succeeds, we say that this has created ‘functioning knowledge’. Naturally, only a very limited portion of this is found in books or Internet sources, and ‘knowing’ and even ‘understanding’ are thus only a very small part of what constitutes the intellect of a person who can actually do something in real-life situations.

‘Doing’ and ‘critiquing’

Even this is not the full story. All these steps – knowing, understanding, doing – are part of generally ‘how things are’, and not necessarily ‘how things should be’. One of the most important aspects of an academic’s or intellectual’s work is evaluating this ‘things as they are’ and providing a detached, dispassionate critique of it. More conventional terms used to describe this function are ‘critical thinking’ and ‘discourse analysis’. We would expect the academic or intellectual to harness his or her extensive knowledge of the subject with regard to past events, current trends and future possibilities; to then reflect deeply, imagine alternatives and weigh their pros and cons; and to tell us how we can ‘do things better’. This is the whole process that we call (or should call) ‘research’, ‘innovation’, ‘development’, ‘creativity’, etc.

This is the full spectrum of how the human mind works as it progressively becomes more functional and efficacious: knowing, understanding, doing and critiquing. The process of education, from primary to post-doctoral, should be designed with this in mind.

Enter ‘the expert’

There are two types of expertise. The first is routine expertise, which is the ability to carry out a certain task repetitively with a minimum amount of error. It is built by systematic learning with feedback, assiduous practice and extensive experience. The second is adaptive expertise, which is the ability to face new and unprecedented situations where there are little or no known standard procedures (and thus no routine expertise) and come up with innovative solutions that provide a way out. It is built, in addition to the above, by reflective practice and experience in innovative and creative behaviours.

It is not hard to see that in recent years, we have had the need for adaptive expertise – with both the COVID-19 pandemic and the current crisis. They have called upon our doctors, businesspersons, economists, etc., with adaptive expertise, to come forward and do what they know best.

Such past unprecedented events, in our country, led to complete transformations of society, leading to better times (albeit, after decades of effort): e.g., the 1870s coffee blight and the devastating malaria epidemic of 1934-35. Those were examples of (British) adaptive expertise in action.

The ‘knowledgeable’ citizen

The citizen who now shuns expertise is a person who thinks that, because he (or she) has access to knowledge, he has already ‘jumped’ from ‘knowing’ to ‘critiquing’ and that there is no difference between him and the expert. One should avoid jumping into this bandwagon. One should also take care not to throw the expert out in a hurried attempt to throw the politician out.

We cannot build a better governing system using people who lack ‘understanding’ and expertise, notwithstanding any level of ‘knowing’ that they might possess thanks to the Digital Age. We must keep these fundamentals in mind when we explore questions, such as the place of democracy or the value of a constitution, the notion that the gap between people and experts has narrowed, that people can decide for themselves, and so on.

Our post-Independence history is a litany of how our experts failed to produce a beneficial effect in Sri Lanka while contributing to the building of other nations. The solution is to overcome the blocks to this that have existed until now – rather than shunning expertise. We need more expertise, not less.

(The writer teaches in the University of Colombo, where he is currently the Director of the Staff Development Centre. He acknowledges the mentoring of Professor Suki Ekaratne in developing many of these ideas; Professor Ekaratne founded the country’s first SDC, 25 years ago.)

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Join hands with your spiritual power to save Lanka!

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By Ven. Matthumagala ChandanandaThero
Ehipassiko Meditation Center
Calgary -Canada

When Sri Lanka was hit by the catastrophic tsunami waves in 2004, almost all citizens strived in unison to stand up as one because they perceived the calamity as a natural disaster. Without distinction of class, creed or race, people volunteered to help the victims. Monks of all sectors were prompted for action—therapeutic pirith chanting was started all over the country. Blessed water was sprinkled, especially over the coastal areas with the help of Sri Lanka Air Force helicopters. Some coastal areas had become ghastly graveyards within minutes of disaster, with thousands of dead bodies scattering in every direction. World Health Organization immediately warned of another impending threat: a wave of epidemics due to decomposing bodies of humans and animals.

However, Sri Lankans could surprise even the developed nations by recovering from this trauma so fast. The predicted epidemics could never raise their heads. So was with the Covid-19 pandemic, which was also generally perceived as a natural disaster—and people fought it with the team spirit. So far Sri Lanka has lost a relatively smaller number of lives to Covid-19 when compared to those of affluent nations, and it is certainly not just a coincidence.

However, when it comes to the unprecedented economic downfall currently taking place in Sri Lanka, rather than seeing it as yet another crisis, they have to overcome with team spirit. People have viewed it through the lens of ‘personality view’ (sakkāya ditti), and have attributed the responsibility to certain politicians, vehemently accusing and cursing the culprits. The whole effort was seething with anger, jealousy and vengeance—this is an absolute deviation from the path of Dhamma. Under such circumstances, no wonder that people could not recover as efficiently as they should in this crisis. Of course, if those politicians are guilty, suitable action have to be taken, but in a democratic way, and under no circumstances the destructive emotions like anger could be justified to come to play in a big way as has unfortunately happened (Kakacupama sutta). To be angry is like eating poison, expecting your enemy to die! If you think that you are concerned of being with crooked politicians, we should learn to be saner but not crazier.

Famous Sri Lankan poet, Mahagama Sekera, has said something pithy in his book, Prabuddha, and could be rendered into English thus: “If we could motivate people to be violent against injustice, cannot we persuade them to refrain from inequity”? This sensible question echoes in my mind every time I see a violent protest. Buddha who utters only meaningful words, had said: “Overcome the wicked by goodness” (Dhammapada). True, as ordinary people, we might not have political strength, financial power and the inheritance of an aristocratic lineage, as possessed by some politicians in this country. But we have a somnolent giant within us—the power of mind! We just have to train our mind to release this giant. Remember, through struggle comes strength—especially when we set ourself on the right path!

Once upon a time in ancient India, a seven-year-old monk was going on his rounds for collecting alms following a great master called Arhath Sariputta. This novice having observed some people were engaged in woodwork, curiously inquired from the senior monk: “What are they doing?” “They are carpenters; they bring wood from the forest—after cleaning, cutting and treating the wood, they make items like cartwheels”, explained Venerable Sariputta. Then the novice asked: “Do woods have a mind?” “No, woods do not have a mind, but humans who do have minds, creatively change wood according to their needs and make various items”, said the elderly monk. This explanation was a great eye-opener for the reflective novice. He thought, if people can change things using their minds, isn’t it possible to tame the mind using that power of mind itself? Spurred on by this incident, before long, the junior monk escaped from the King of Death (Mara)—the most difficult one to defeat!

On seeing amazing modern equipment like computers, smart phones, air planes, etc., it really makes sense if we also reflect on the fact that: “Such inventions are created by human mind; therefore, my mind is more powerful than those products.” In fact, Buddha pointed out that he does not see anything in this universe so powerful and versatile like the mind, which could become amazingly powerful and versatile upon development. Buddha also taught us how to progressively develop our mind but for the good. Even great meditators who wielded psychic power had only started their journey from the humble state we are in—so please be positive.

Now the human race is getting closer to the brink of extinction due to the dangers like adverse effects of the climate change and possible nuclear warfare. To the dismay of world-renowned scientists, some politicians have openly stated that the climate change to be a hoax— a former US President is also among them! We cannot expect political leaders, national or international, to protect the future generation’s opportunity to inhabit this precious planet. As I have argued in the previous articles, a SPIRITUAL REVOLUTION is the need of the hour.However, our immediate concern is to protect Sri Lanka from the internal and external threats, she has faced with.

According to what Buddha taught, we could employ our spiritual power to mitigate the catastrophes befall the human society. Spiritual Act of Truth (sathyakriya) is one way to achieve this noble goal. Jathaka stories reveal how Bodhisatwa (would-be Buddhas) performed Acts of Truth to ensure his own safety and of others as well. According to Mahawansa (the Great Chronicle), King Siri Sanghabo used this powerful influence to save his countrymen from a dangerous epidemic called Rakthakshi.

With the noble guidance of Most Venerable Kukulpané Sudassee Thero, the Spiritual Studies and Research Wing of Sathjana Social Development Foundation in Horana has been conducting Acts of Truth since 2008, in which hundreds and thousands of compassionate humans around the world unleash their spiritual power at one particular time, with the singular intention of mitigating the catastrophes of human society. Now a cynic might ask: of what use is your spiritual attempts, if the country is plunged into an economic crisis of this magnitude? Sri Lanka is located in an epic place in this planet—epic in many known and unknown ways, and Sri Lankans enjoy great benefits of the legacy. Together with these privileges, some additional responsibilities are also assigned to us—that is the way it is! Again and again, clouds bring us rain; again and again farmers sow seeds; again and again people eat (never tired)— therefore, why not flexing the spiritual muscles also similarly– again and again, and aggressively repeat our wholesome interventions? Because, it seems that conspiracies too are attempted again and again to unsettle the island! In fact, Dalai Lama deserves praise for saying: “Peace is not simply the absence of war. It is not a passive state of being. We must wage peace, as vehemently as we wage war.”

For the fulfilment of this lofty goal, we should find the correct method of performing it. In an Act of Truth, we have to vividly reflect on a wholesome deed we have performed, and we determine thus… ‘By the power of this truth, may the disasters heading towards the country be averted! May Buddha-sāsana and human lives be protected’!

For the success of an Act of Truth or Sathyakriya, three important conditions should have to be fulfilled:

1. The deed you reflect upon should be TRUE

2. It should have been performed by YOU

3. You have to arouse the same state of mind or pitch which has been there at the time you performed this act (e.g., If you think of an instance in which you donated something wholeheartedly, you have to recall and establish that particular mental state vividly at the time of performing Sathyakriya.

Complying with the invitation of many devotees, Ven. Dr. Kukulpané Sudassee Thero has decided to organise yet another Act of Truth on Thursday (the full moon day), 11th of August 2022, at 8:07 a.m. Sri Lanka time. In the evening also we will repeat it at the same time. If you live outside Sri-Lanka, please calculate your own local time, equivalent to the above. Ven. Sudassee Thero kindly requests the participants not to use this particular instance for achieving their personal intentions but to leave them for some other day, if necessary. We stress this point, because on some earlier occasions, some narrow-minded people were seen to ‘highjack’ such a moment, in an attempt to solve their own personal problems. Spiritual power is not for the selfish, for sure.

When hundreds and thousands of people release their compassionate mental power to the universe at a single moment in one single stream, we can generate a sort of spiritual power of tremendous strength capable of mitigating various woes currently plaguing the country.

We kindly invite all of you to participate in this great meritorious deed, with much-needed team spirit, irrespective of race, cast or creed, from wherever you are in the world, and perform the above-mentioned Act of Truth.When we set ourselves in a more humane path, instead of seething with negative emotions, and impulses, the guarding angels of the country will be kinder towards the society, extending their providence for the safety of our motherland.

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‘Slow Food’, the growing concept taking over ‘Fast Food’ rage

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Slow Food is everything opposite to the concept of fast food. While fast food involves highly processed food ingredients, ‘assembled’ together quickly, to form a meal, Slow Food refers to the inclusion of unprocessed food ingredients, cooked in an authentic manner to create a wholesome meal.

SNS:When In Rome, Do as Romans Do’ the saying literally proven right in the late 80s, in the city of Rome when a unique food movement, ‘slow food’ was born against another food frenzy, ‘Fast food’ which started from the US and has hooked the world since the 1920s.

Tradition-loving Romans who did not like the American concept of ‘Fast Food’ protested and pitted against the launch of a popular American fast food giant in the city of Bra, resulting in the birth of Arcigola, the movement against the concept of ‘fast food’ and delved into a registered nonprofit organisation known as ‘Slow Food International’.

Slow Food: The intriguing concept and why it’s becoming a global rave

The fast-paced life of the world over the decades has changed the traditional concepts regarding food. Fast food may ease our life and the choices of food but has proven ill effects on health if consumed on a regular basis. The concept of ‘Slow food’ is pitching for nothing new but promoting to go back to our roots for the food choices for better and healthier lives.

Nutritionists have traditionally vouched for the food which is locally grown and eaten the way our forefathers have consumed, and that is exactly what ‘Slow food movement is promoting’.

The natural food that grows in the region where we live is the most suitable for our body, because the same natural forces impact our body and the locally grown food. Our fore-fathers depended majorly on the local food, which is a major reason for their healthy life and longevity.

What is Slow Food?

Slow Food is everything opposite to the concept of fast food. While fast food involves highly processed food ingredients, ‘assembled’ together quickly, to form a meal, Slow Food refers to the inclusion of unprocessed food ingredients, cooked in an authentic manner to create a wholesome meal.

Where fast food offers ‘on the go’ food that can be hand-held and eaten on the go, Slow Food promotes the idea of sitting down, relaxing and spending some time chatting with family and friends, while savouring the food.

Slow Food Movement

The Slow Food movement began from people’s natural emotion associated with food. Some people opposed the rise of fast-food culture and the disappearance of local traditions and food cultures.
Slow Food movement history
The inception of the Slow Food Movement is traced back to 1986 in the town of Bra and it began as ArciGola, by journalist Carlo Petrini. In 1989, ArciGola began to be known as Slow Food, when a protest broke out against the opening of McDonald’s at “Piazza di Spagna” in Rome. Protestors opposed the American fast-food giant, for opening its outlet in Rome. The ArciGola protest delved into a registered nonprofit organisation known as Slow Food internationally.
What is the Slow Food Movement and How Do We Adhere to it?
According to Perceptions of the slow food cultural trend among the youth by Lelia Voinea and Anca Atanase, “Slow Food has become an international movement that advocates for satisfying culinary pleasure, protects biological and cultural diversity, spreads taste education, links “green” producers to consumers and believes that gastronomy intersects with politics, agriculture and ecology. Slow Food proposes a holistic approach to food problems, where the economic, socio-cultural and environmental aspects are interlinked, being pursued as part of an overall strategy.”

Slow Food, a global movement of local traditions

With due course of time, Slow Food has become a global movement, with more food reformers joining hands together to join the cause. The movement has also involved several smaller international bodies under its fold. These organisations are carrying out various initiatives within their local ecosystem and creating awareness of eating healthy and locally grown food.

Benefit of ‘Slow food’

The concept of fast food was meant to cater to the needs of those individuals, who were short of time and had a busy lifestyle. Number of such people grew over the years and fast food eventually became mainstream and an inseparable part of our lives.
Slowly, people also began to understand the importance of healthy eating instead of industrial processed food, which lacks basic nutrients. The Slow Food Movement addresses two major concerns related to fast-paced lifestyle, one is the inclusion of healthy, wholesome and locally grown ingredients, cooked by using orthodox methods. The second is to eat the meal and the food slowly, while enjoying every bit of it, as opposed to fast food.

Slow Food movement in India

The Slow Food movement has involved several organisations in India under its fold. All these independent organisations are working towards promoting positive food practices, from organic farming to eating the local food produce. Ajam Emba Adivasi of Jharkhand,
Food education for Satvik Jeevan in Gujarat, Mumbai Earth Market, Nagaland for Biodiversity & Heritage Preservation, Nilgirs Coffee Coalition and Banyan Roots, in Udaipur, Rajasthan are all working in close conjunction with the Slow Food International

Slow Food movement in Europe

The Slow Food movement is fast picking up in Europe as an industry. Working for the rights of small-scale traditional food producers and raising awareness among consumers at the very basic level. It is dedicated towards creating a better and more responsible food system.

Objectives of Slow Food movement

It is globally working on a number of issues including common food policy, agriculture, fisheries, biodiversity, climate change, Genetically Modified Organisms (GMOs) and responsible consumption and food labeling.

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