Features
Who was Venerable Walpola Rahula?
Venerable Walpola Rahula Thero’s 118th death anniversary fell on the 9th of May. On the 24th of May, a commemorative event is being organised by the Walpola Rahula Foundation Trust chaired by his only Monk pupil Venerable Galkande Dhammananda at the Sri Lanka Foundation Institute. It is timely and of significant relevance to today’s societal practices in the name of Buddha and Buddhism, to examine the life and times of Venerable Rahula and his philosophy and approach to Buddhism.
In Venerable Rahula’s seminal work, What the Buddha Taught, he says “The question has often been asked; Is Buddhism a religion or a philosophy? It does not matter what you call it. Buddhism remains what it is whatever label you may put on it. The label is immaterial. Even the label ‘Buddhism’ which we give to the teachings of the Buddha is of little importance. The name one gives is inessential. In the same way Truth needs no label: it is neither Buddhist, Christian, Hindu nor Moslem. It is not the monopoly of anybody. Sectarian labels are a hindrance to the independent understanding of Truth, and they produce harmful prejudices in men’s minds”
The above citation describes the philosophy that Venerable Walpola Rahula Thero embodied throughout his life. It was very much in line with the dictum Bahujana sukhaya bahujana hitaya or “for the happiness of the many, for the welfare of the many” and it was his guiding principle. His philosophy won him many friends and followers in Sri Lanka and internationally, and also some who disagreed with him. No doubt, if Buddha was alive today and graced the commemorative occasion, he would have readily agreed with Venerable Rahula.
In his book “The Heritage of the Bhikkhu” Ven Rahula gives a vivid account of a Buddhist monk’s role as a servant to people’s needs as a follower and teacher of the basic Buddhist principles. In this informative volume, Ven Rahula emphasizes Buddhism as a practical doctrine for daily living and spiritual perfection, not simply a monastic discipline
Over time, this truism that has been shaped into different forms by many actors within the Buddhist community, lay people as well as by Buddhist Monks. Buddhist culture has been distorted from being representative of the basic philosophy of what Buddha taught, to an institutionalised culture that has transformed the veneration and practice of the Dhamma to the veneration of institutional practices. The following statement by Venerable Rahula noted in the website of Tsemrinpoche.com perhaps underpins this transformation and why institutional Buddhism thrives (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/ven-dr-walpola-rahula-thero-the-theravadan-academic.html)
He says two ideas are psychologically deep rooted in man: self-protection and self-preservation, and for self-protection man has created God, on whom he depends for his own protection, safety and security, just as a child depends on its parents, and for self-preservation, conceived the idea of an immortal Soul or Atman, which will live eternally. In his ignorance, weakness, fear and desire, man needs these two things to console himself. Hence, he clings to them deeply and fanatically.
While there is no God or Atman in Buddhism, these two ideas psychologically deep rooted in man as mentioned by Ven Rahula, and fears arising from ignorance, weakness and desire, have very likely led to the solace for these promoted by institutional Buddhism as being adherence to cultural practices in the name of the Dhamma rather than the Dhamma itself and has perhaps functioned as the core foundation for the growth of the institutions.
Venerable Rahula’s philosophy was to practice and teach Dhamma rather than foster institutions that promoted cultural practices in the name of Buddhism, and he was a strong advocate of free thinking as the opening citation of this article clearly indicates. In this regard, the book ‘Sathyodaya’ written by Venerable Rahula epitomises his free thinking. Venerable Galkande Dhammananda in his introduction to ‘Sathyodaya’ says that free thinking is not an ability gained easily through habit. Proper direction and guidance is required to develop this skill.
Though the physical body can be easily trained to perform a task, he says that the same cannot be said about training the mind. He goes on to say that progressively cultivating human understanding and judgement through reasoning is a challenging task and that Venerable Rahula articulated how this may be done in many books he wrote, and his book ‘Sathyodaya’ or ‘Truth Awakening’ epitomised his approach to how Buddhists should practice Buddhism as Buddha taught (see ‘Sathyodaya’: Will the truth awaken in the New Year? https://www.ft.lk/columns/Sathyodaya-Will-the-truth-awaken-in-the-New-Year/4-676480). The fundamental wisdom that Ven Rahula promoted as Sathyodaya or “Truth Awakening” was the capacity of each person to be fully awakened, to become a Buddha in their own right, enlightened and wise. A key tool that can help people on the path is the notion of critical thinking, reasoning. Ven Rahula went onto say that “a person will not become a Buddhist by merely taking refuge in the triple gem through a verbal utterance. Nor will the person be a Buddhist by simply wearing a robe. A Buddhist is not defined by name or practice, but by conduct. In other words, if you are a good person, treat others with compassion and respect, and are wise and insightful in your actions, that is what makes you a “Buddhist”.
The following is a concise biography noted in the Walpola Rahula Institute website about Venerable Rahula (https://www.walpolarahula.institute/). This biography is a very good illustration of the philosophy of Venerable Walpola Rahula which he believed in and practiced throughout his life.
Venerable Professor Walpola Rahula was born on the 9th of May, 1907, in the village of Walpola, in southern Sri Lanka. In 1920, at the age of 13, he was ordained as a Buddhist monk. He received his initial monastic training under the Venerable Paragoda Sumanasara, a highly revered, erudite monk who strictly adhered to the monastic code of conduct. From this teacher Ven. Rahula received the complete training required for a monk, which included language skills and how to live a frugal life. He engaged in monastic practices such as meditation and pindapatha (‘begging for alms’). Other than the education by Ven. Sumanasara, until his admission to the University of London, Ven. Rahula did not seek nor receive any formal education.
In 1927, the 20-year-old Ven. Rahula was involved with the Colombo Dharmaduta Sabhava, a Buddhist missionary society. During this time, he worked with people oppressed by the caste system. He paid particular attention to teaching them the Dhamma, the Buddhist teaching while working towards their socio-economic upliftment. He and other program participants would regularly abstain from their meals and use the funds for the welfare of the underprivileged. During his sermons, Ven. Rahula regularly emphasised the importance of practising the Dhamma as originally taught by the Buddha and the importance of critical thinking and inquisitiveness. (These sermons were distributed as leaflets at the time. In 1992 they were published as a book under the title ‘Sathyodaya’). Ven Rahula’s critical approach gained him the respect and admiration of many lay and ordained Buddhists. However, it also attracted critics and opponents. Certain parties vehemently opposed his strong criticism of caste discrimination within the Buddhist clergy.
The next notable phase in Ven Rahula’s life was when he studied at the affiliated college of the University of London, in Colombo. In 1941 he graduated with an Honours Degree in Eastern Languages, becoming the first Buddhist monk from Sri Lanka to receive a university education. Even as a university student, he continued to help people in need of help. His service during the 1936 Malaria epidemic was recognised in the book “Buddhist Studies in Honor of Walpola Rahula” by E.F.C Ludvaik, a professor at the university at the time. Continuing research activities after his undergraduate degree, he earned a Doctorate from the University of Ceylon for his thesis “Some Aspects of the History of Buddhism in Ceylon”.
In the 1940s, when Sri Lanka was on the verge of gaining independence, Ven Rahula, along with other Buddhist monks like Ven. Yakkaduwe Sri Pannarama of the Vidyalankara Pirivena (An educational institute for Buddhist monks), Ven. Naththandiye Pannakara, Ven. Kotahene Pannakitti, Ven. Kalalelle Ananda Sagara took the position that the Buddhist monks had an active role in shaping the soon-to-be independent nation for the welfare of the masses. Ven. Rahula penned his seminal work ‘Bhikshuwage Urumaya‘ (The Heritage of the Buddhist Monk) to argue for the role of monks in ensuring the betterment of the masses.
For over three years, the discussion of the Free Education Act was stalled. Progressives such as Ven. Rahula and other Buddhist monks of the Vidyalankara Pirivena campaigned for its discussion and enactment in the State Council of Ceylon.
Through articles published in the ‘Kalaya’ (Time) newspaper and public awareness campaigns organised around the county by the ‘Eksath Bhikkhu Sangamaya’ (United Buddhist Monks’ Association), sufficient political pressure was generated for this Act to be discussed in the State Council and subsequently passed in 1947. Ven. Rahula and other monks of Vidyalankara Pirivena played a pivotal role in enabling free education in Sri Lanka, which has benefitted multiple generations and lifted the socio-economic situation of many.
In 1950, Ven. Rahula joined the Sorbonne University, Paris, as a Post Graduate Research Fellow under renowned Professor Paul Demiéville (1894-1979), where he carried out an annotated translation of 4th century Mahayana Bhikkhu Asanga’s ‘Abhidharma-Samuccaya’ to French. This was Ven. Rahula’s scholastic Magnus opus. It was also during this time Ven. Rahula wrote the book ‘What the Buddha Taught’, which would become the most widely read book on Buddhism in the Western world. During his time in France, Ven. Rahula acted as an ambassador of Buddhism, laying the foundation for Buddhist education in Europe.
Due to his fame and reputation as a scholar of Buddhism, in 1965, Ven. Rahula was invited to be the Professor of Religious History and Literature by the Northwestern University in the USA. While teaching at the Northwestern University, he also worked on streamlining the Buddhist study programs at other American Universities.
In 1966, the Sri Lankan Government invited Ven. Rahula to take up the position of Vice Chancellor of the Vidyodaya University (now University of Sri Jayawardanapura). As Vice-Chancellor, he worked purposefully to uplift the standards and prestige of the institution both nationally and internationally. University lecturers were sent to receive training overseas, and distinguished professors from foreign universities were invited to join the university. In 1969 he resigned from his post prematurely in protest of the political interferences to the university’s autonomy and returned to the USA. Back in the USA, he held professorships in several universities and was an advisor to postgraduate students at Oxford University, UK.
In the early 1980s, Ven. Rahula returned to Sri Lanka and was instrumental in establishing the “Buddhist and Pali University of Sri Lanka” to enhance the education of Buddhist monks. In addition, Ven. Rahula founded the “Buddhist Study and Research Institute”, later renamed the “Walpola Rahula Institute” at Kotte. In 1980 a group of celebrated intellectuals honoured Ven. Rahula by compiling a book named “Buddhist Studies in Honour of Walpola Rahula”. The book was printed in London by the Gordon Fraser company. While Ven. Rahula was honoured by many prestigious universities around the world, he continued to be the Chancellor of the University of Kelaniya until his demise in 1997. Ven. Rahula passed away on the 18th of September 1997, having lived for 90 years. According to his will, his remains were cremated within 24 hours at the Borella crematorium following traditional Buddhist funeral rites, without pomp, pageantry, or speeches.
Walpola Rahula Thero wrote extensively about Theravada Buddhism. Apart from his world-renowned book What the Buddha Taught, he published an enormous number of papers on Buddhism. Notable books written by him include History of Buddhism in Ceylon, Heritage of the Bhikkhu, Zen and the Taming of the Bull and Le Compendium de la Super Doctrine (French). A complete list of his writings, in Sinhala, English and French are noted in the Walpola Rahula Institute’s website.
World Buddhist Sangha Council
In conclusion, Venerable Walpola Rahula’s contribution to the World Buddhist Sangha Council is noted here as one of his major achievements. The founder Secretary-General of the World Buddhist Sangha Council, Venerable Pandita Pimbure Sorata Thera had requested Venerable Rahula to present a concise statement to the first Congress of the Council in 1967 that would unify all of the different Buddhist traditions. It was through his knowledge of the Mahayana acquired while he was studying at the Sorbonne that Venerable Rahula was able to produce the important Buddhist Ecumenical statement called The Basic Points Unifying the Theravada and the Mahayana, (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/ven-dr-walpola-rahula-thero-the-theravadan-academic.html) which was unanimously approved by the Council. The ten points were
1. Whatever our sects, denominations or systems, as Buddhists we all accept the Buddha as our Master who gave us the Teaching.
2. We all take refuge in the Triple Jewel: the Buddha, our Teacher; the Dhamma, his teaching; and the Sangha, the Community of holy ones. In other words, we take refuge in the Teacher, the Teaching and the Taught.
3. Whether Theravada or Mahayana, we do not believe that this world is created and ruled by a god at his will.
4. Following the example of the Buddha, our Teacher, who is the embodiment of Great Compassion (mahakaruna) and Great Wisdom (mahaprajna), we consider that the purpose of life is to develop compassion for all living beings without discrimination and to work for their good, happiness and peace; and to develop wisdom leading to the realisation of Ultimate Truth.
5. We accept the Four Noble Truths taught by the Buddha, namely, Dukkha, the fact that our existence in this world is in predicament, is impermanent, imperfect, unsatisfactory, full of conflict; Samudaya, the fact that this state of affairs is due to our egoistic selfishness based on the false idea of self; Nirodha, the fact that there is definitely the possibility of deliverance, liberation, freedom from this predicament by the total eradication of the egoistic selfishness; and Magga, the fact that this liberation can be achieved through the Middle Path which is eight-fold, leading to the perfection of ethical conduct (sila), mental discipline (samadhi) and wisdom (panna).
6. We accept the universal law of cause and effect taught in the Paticcasamuppada (Skt. pratityasamutpada; Conditioned Genesis or Dependent Origination), and accordingly we accept that everything is relative, interdependent and interrelated and nothing is absolute, permanent and everlasting in this universe.
7. We understand, according to the teaching of the Buddha, that all conditioned things (samkhara) are impermanent (anicca) and imperfect and unsatisfactory (dukkha), and all conditioned and unconditioned things (dhamma) are without self (anatta).
8. We accept the Thirty-Seven Qualities conducive to Enlightenment (bodhipakkhiyadhamma) as different aspects of the Path taught by the Buddha leading to Enlightenment, namely:
= Four Forms of Presence of Mindfulness (Pali: satipatthana; Skt. smrtyupasthana);
= Four Right Efforts (Pali. sammappadhana; Skt. samyakpradhana);
= Four Bases of Supernatural Powers (Pali. iddhipada; Skt. rddhipada);
= Five Faculties (indriya: Pali. saddha, viriya, sati, samadhi, panna; Skt. sraddha, virya, smrti, samadhi, prajna);
= Five Powers (bala, same five qualities as above);
= Seven Factors of Enlightenment (Pali. bojjhanga; Skt. bodhyanga);
= Eight-Fold Noble Path (Pali. ariyamagga; Skt. aryamarga).
9. There are three ways of attaining Bodhi or Enlightenment according to the ability and capacity of each individual: namely, as a Sravaka (disciple), as a Pratyekabuddha (Individual Buddha) and as a Samyaksambuddha (Perfectly and Fully Enlightened Buddha). We accept it as the highest, noblest and most heroic to follow the career of a Bodhisattva and to become a Samyksambuddha in order to save others. But these three states are on the same Path, not on different paths. In fact, the Sandhinirmocana-sutra, a well-known important Mahayana sutra, clearly and emphatically says that those who follow the line of Sravakayana (Vehicle of Disciples) or the line of Pratyekabuddhayana (Vehicle of Individual Buddhas) or the line of Tathagatas (Mahayana) attain the supreme Nirvana by the same Path, and that for all of them there is only one Path of Purification (visuddhi-marga) and only one Purification (visuddhi) and no second one, and that they are not different paths and different purifications, and that Sravakayana and Mahayana constitute One Vehicle One Yana (ekayana) and not distinct and different vehicles or yanas.
10. We admit that in different countries there are differences with regard to the ways of life of Buddhist monks, popular Buddhist beliefs and practices, rites and rituals, ceremonies, customs and habits. These external forms and expressions should not be confused with the essential teachings of the Buddha.
In many aspects, Venerable Walpola Rahula was one of a kind. His simplicity, being a practitioner and not just a preacher, his scholarly knowledge of the Dhamma, his ability to have disseminated this knowledge to vast audiences locally and overseas, his adherence to Buddha’s message of service to others for the happiness of the many, and for the welfare of the many, and his steadfast belief and active promotion of mans right to free thinking.
In summing up who Venerable Walpola Rahula was, perhaps the words of Venerable Galkande Dhammananda would describe his lifelong dedication to the one key quality that functioned as one of his core value, freedom to think. “Proper direction and guidance is required to develop this skill. Though the physical body can be easily trained to perform a task, the same cannot be said about training the mind. Progressively cultivating human understanding and judgement through reasoning is a challenging task and Venerable Rahula articulated how this may be done in his teachings and in the many books he wrote“.
By Raj Gonsalkorale
Features
A World Order in Crisis: War, Power, and Resistance
Article 2(4) of the United Nations Charter prohibits member states from using threats or force against the territorial integrity or political independence of any state. Violating international law, the United States and Israel attacked Iran on February 28, 2026. The ostensible reason for this unprovoked aggression was to prevent Iran from developing a nuclear weapon.
The United States is the first and only country to have used nuclear weapons in war, against Japan in August 1945. Some officials in Israel have threatened to use a “doomsday weapon” against Gaza. On March 14, David Sacks, billionaire venture capitalist and AI and crypto czar in the Trump administration, warned that Israel may resort to nuclear weapons as its war with Iran spirals out of control and the country faces “destruction.”
Although for decades Iran’s Supreme Leader, Ali Khamenei, opposed nuclear weapons on religious grounds, in the face of current existential threats it is likely that Iran will pursue their development. On March 22, the head of the WHO warned of possible nuclear risks after nuclear facilities in both Iran and Israel were attacked. Indeed, will the current war in the Middle East continue for months or years, or end sooner with the possible use of a nuclear weapon by Israel or the United States?
Widening Destruction
Apart from the threat of nuclear conflagration—and what many analysts consider an impending ground invasion by American troops—extensive attacks using bombs, missiles, and drones are continuing apace, causing massive loss of life and destruction of resources and infrastructure. US–Israel airstrikes have killed Ayatollah Ali Khamenei and top Iranian officials. Countless civilians have died, including some 150 girls in a primary school in Minab, in what UNESCO has called a “grave violation of humanitarian law.” Moreover, the targeting of desalination plants by both sides could severely disrupt water supplies across desert regions.
Iran’s retaliatory attacks on United States military bases in Persian Gulf countries have disrupted global air travel. Even more significantly, Iran’s closure of the Strait of Hormuz—the critical maritime energy chokepoint through which 20% of global oil and liquefied natural gas pass daily—has blocked the flow of energy supplies and goods, posing a severe threat to the fossil fuel–driven global economy. A global economic crisis is emerging, with soaring oil prices, power shortages, inflation, loss of livelihoods, and deep uncertainty over food security and survival.
The inconsistent application of international law, along with structural limitations of the United Nations, erodes trust in global governance and the moral authority of Western powers and multilateral institutions. Resolution 2817 (2026), adopted by the UN Security Council on March 12, condemns Iran’s “egregious attacks” against its neighbours without any condemnation of US–Israeli actions—an imbalance that underscores this concern.
The current crisis is exposing fault lines in the neo-colonial political, economic, and moral order that has been in place since the Second World War. Iran’s defiance poses a significant challenge to longstanding patterns of intervention and regime-change agendas pursued by the United States and its allies in the Global South. The difficulty the United States faces in rallying NATO and other allies also reflects a notable geopolitical shift. Meanwhile, the expansion of yuan-based oil trade and alternative financial settlement mechanisms is weakening the petrodollar system and dollar dominance. Opposition within the United States—including from segments of conservatives and Republicans—signals growing skepticism about the ideological and moral basis of a US war against Iran seemingly driven by Israel.
A New World Order?
The unipolar world dominated by the United States—rooted in inequality, coercion, and militarism—is destabilising, fragmenting, and generating widespread chaos and suffering. Challenges to this order, including from Iran, point toward a fragmented multipolar world in which multiple actors possess agency and leverage.
The BRICS bloc—Brazil, Russia, India, China, South Africa, along with Iran, the UAE, and other members—represents efforts to create alternative economic and financial systems, including development banks and reserve currencies that challenge Western financial dominance.
However, is BRICS leading the world toward a much-needed order, based on equity, partnership, and peace? The behaviour of BRICS countries during the current crisis does not indicate strong collective leadership or commitment to such principles. Instead, many appear to be leveraging the situation for national advantage, particularly regarding access to energy supplies.
A clear example of this opportunism is India, the current head of the BRICS bloc. Historically a leader of non-alignment and a supporter of the Palestinian cause, India now presents itself as a neutral party upholding international law and state sovereignty. However, it co-sponsored and supported UN Security Council Resolution 2817 (2026), which condemns only Iran.
India is also part of the USA–Israel–India–UAE strategic nexus involving defence cooperation, technology sharing, and counterterrorism. Additionally, it participates in the Quadrilateral Security Dialogue (QUAD) with the United States, Japan, and Australia, aimed at countering China’s growing influence. In effect, despite its leadership role in BRICS, India is closely aligned with the United States, raising questions about its ability to offer independent leadership in shaping a new world order.
As a group, BRICS does not fundamentally challenge corporate hegemony, the concentration of wealth among a global elite, or entrenched technological and military dominance. While it rejects aspects of Western geopolitical hierarchy, it largely upholds neoliberal economic principles: competition, free trade, privatisation, open markets, export-led growth, globalisation, and rapid technological expansion.
The current Middle East crisis underscores the need to question the assumption that globalisation, market expansion, and technological growth are the foundations of human well-being. The oil and food crises, declining remittances from Asian workers in the Middle East, and reduced tourism due to disruptions in the Strait of Hormuz and regional airspace all highlight the fragility of global interdependence.
These conditions call for consideration of alternative frameworks—bioregionalism, import substitution, local control of resources, food and energy self-sufficiency, and renewable energy—in place of dependence on imported fossil fuels and global supply chains.
Both the Western economic model and its BRICS variant continue to prioritise techno-capitalist expansion and militarism, despite overwhelming evidence linking these systems to environmental destruction and social inequality. While it is difficult for individual countries to challenge this dominant model, history offers lessons in collective resistance.
Collective Resistance
One of the earliest examples of nationalist economic resistance in the post-World War II period was the nationalisation of the Anglo-Iranian Oil Company and the creation of the National Iranian Oil Company in 1951 under Prime Minister Mohammad Mosaddegh. He was overthrown on August 19, 1953, in a coup orchestrated by the US CIA and British intelligence (MI6), and Shah Mohammad Reza Pahlavi was installed to protect Western oil interests.
A milestone for decolonisation occurred in Egypt in 1956, when President Gamal Abdel Nasser nationalised the Suez Canal Company. Despite military intervention by Israel, the United Kingdom, and France, Nasser retained control, emerging as a symbol of Arab and Third World nationalism.
Following political independence, many former colonies sought to avoid entanglement in the Cold War through the Non-Aligned Movement (NAM), officially founded in Belgrade in 1961. Leaders including Josip Broz Tito, Jawaharlal Nehru, Gamal Abdel Nasser, Kwame Nkrumah, Sukarno, and Sirimavo Bandaranaike promoted autonomous development paths aligned with national priorities and cultural traditions.
However, maintaining economic sovereignty proved far more difficult. Patrice Lumumba, the first democratically elected Prime Minister of the Democratic Republic of the Congo, was assassinated in 1961 with the involvement of US and Belgian interests after attempting to assert control over national resources. Kwame Nkrumah was similarly overthrown in a US-backed coup in 1966.
In Tanzania, Julius Nyerere’s Ujamaa (“African socialism”) sought to build community-based development and food security, but faced both internal challenges and external opposition, ultimately limiting its success and discouraging similar efforts elsewhere.
UN declarations from the 1970s reflect Global South resistance to the Bretton Woods system. Notably, the 1974 Declaration on the Establishment of a New International Economic Order (Resolution 3201) called for equitable cooperation between developed and developing countries based on dignity and sovereign equality.
Today, these declarations are more relevant than ever, as Iran and other Global South nations confront overlapping crises of economic instability, neocolonial pressures, and intensifying geopolitical rivalry. Courtesy: Inter Press Service
by Dr. Asoka Bandarage
Features
Neutrality in the context of geopolitical rivalries
The long standing foreign policy of Sri Lanka was Non-Alignment. However, in the context of emerging geopolitical rivalries, there was a need to question the adequacy of Non-Alignment as a policy to meet developing challenges. Neutrality as being a more effective Policy was first presented in an article titled “Independence: its meaning and a direction for the future” (The Island, February 14, 2019). The switch over from Non-Alignment to Neutrality was first adopted by former President Gotabaya Rajapaksa and followed through by successive Governments. However, it was the current Government that did not miss an opportunity to announce that its Foreign Policy was Neutral.
The policy of Neutrality has served the interests of Sri Lanka by the principled stand taken in respect of the requests made by two belligerents associated with the Middle East War. The justification for the position adopted was conveyed by President Anura Kumara Dissanayake to Parliament that Iran had made a formal request on February 26 for three Iranian naval ships to visit Sri Lanka, and on the same evening, the United States also requested permission for two war planes to land at Mattala International Airport. Both requests were denied on grounds of maintaining “our policy of neutrality”.
WHY NEUTRALITY
Excerpts from the article cited above that recommended Neutrality as the best option for Sri Lanka considering the vulnerability to its security presented by its geographic location in the context of emerging rivalries arising from “Pivot to Asia” are presented below:
“Traditional thinking as to how small States could cope with external pressures are supposed to be: (1) Non-alignment with any of the major centers of power; (2) Alignment with one of the major powers thus making a choice and facing the consequences of which power block prevails; (3) Bandwagoning which involves unequal exchange where the small State makes asymmetric concessions to the dominant power and accepts a subordinate role of a vassal State; (4) Hedging, which attempts to secure economic and security benefits of engagement with each power center: (5) Balancing pressures individually, or by forming alliances with other small States; (6) Neutrality”.
Of the six strategies cited above, the only strategy that permits a sovereign independent nation to charter its own destiny is neutrality, as it is with Switzerland and some Nordic countries. The independence to self-determine the destiny of a nation requires security in respect of Inviolability of Territory, Food Security, Energy Security etc. Of these, the most critical of securities is the Inviolability of Territory. Consequently, Neutrality has more relevance to protect Territorial Security because it is based on International Law, as opposed to Non-Alignment which is based on principles applicable to specific countries that pledged to abide by them
“The sources of the international law of neutrality are customary international law and, for certain questions, international treaties, in particular the Paris Declaration of 1856, the 1907 Hague Convention No. V respecting the Rights and Duties of Neutral Powers and Persons in Case of War on Land, the 1907 Hague Convention No. XIII concerning the Rights and Duties of Neutral Powers in Naval War, the four 1949 Geneva Conventions and Additional Protocol I of 1977” (ICRC Publication on Neutrality, 2022).
As part of its Duties a Neutral State “must ensure respect for its neutrality, if necessary, using force to repel any violation of its territory. Violations include failure to respect the prohibitions placed on belligerent parties with regard to certain activities in neutral territory, described above. The fact that a neutral State uses force to repel attempts to violate its neutrality cannot be regarded as a hostile act. If the neutral State defends its neutrality, it must however respect the limits which international law imposes on the use of force. The neutral State must treat the opposing belligerent States impartially. However, impartiality does not mean that a State is bound to treat the belligerents in exactly the same way. It entails a prohibition on discrimination” (Ibid).
“It forbids only differential treatment of the belligerents which in view of the specific problem of armed conflict is not justified. Therefore, a neutral State is not obliged to eliminate differences in commercial relations between itself and each of the parties to the conflict at the time of the outbreak of the armed conflict. It is entitled to continue existing commercial relations. A change in these commercial relationships could, however, constitute taking sides inconsistent with the status of neutrality” (Ibid).
THE POTENTIAL of NEUTRALITY
It is apparent from the foregoing that Neutrality as a Policy is not “Passive” as some misguided claim Neutrality to be. On the other hand, it could be dynamic to the extent a country chooses to be as demonstrated by the actions taken recently to address the challenges presented during the ongoing Middle East War. Furthermore, Neutrality does not prevent Sri Lanka from engaging in Commercial activities with other States to ensuring Food and Energy security.
If such arrangements are undertaken on the basis of unsolicited offers as it was, for instance, with Japan’s Light Rail Project or Sinopec’s 200,000 Barrels a Day Refinery, principles of Neutrality would be violated because it violates the cardinal principle of Neutrality, namely, impartiality. The proposal to set up an Energy Complex in Trincomalee with India and UAE would be no different because it restricts the opportunity to one defined Party, thus defying impartiality. On the other hand, if Sri Lanka defines the scope of the Project and calls for Expressions of Interest and impartially chooses the most favourable with transparency, principles of Neutrality would be intact. More importantly, such conduct would attract the confidence of Investors to engage in ventures impartial in a principled manner. Such an approach would amount to continue the momentum of the professional approach adopted to meet the challenges of the Middle East War.
CONCLUSION
The manner in which Sri Lanka acted, first to deny access to the territory of Sri Lanka followed up by the humanitarian measures adopted to save the survivors of the torpedoed ship, earned honour and respect for the principled approach adopted to protect territorial inviolability based on International provisions of Neutrality.
If Sri Lanka continues with the momentum gained and adopts impartial and principled measures recommended above to develop the country and the wellbeing of its Peoples, based on self-reliance, this Government would be giving Sri Lanka a new direction and a fresh meaning to Neutrality that is not passive but dynamic.
by Neville Ladduwahetty
Features
Lest we forget
The interference into affairs of other nations by the USA’s Central Intelligence Agency (CIA) started in 1953, six years after it was established. The Anglo-Iranian Oil Company supplied Britain with most of its oil during World War I. In fact, Winston Churchill once declared: “Fortune brought us a prize from fairyland beyond our wildest dreams.”
When in 1951 Dr. Mohammad Mosaddegh was reluctantly appointed as Prime Minister by the Shah of Iran, whose role was mostly ceremonial, he convinced Parliament that the oil company should be nationalised.
Mohammed Mosaddegh
Mosaddegh said: “Our long years of negotiations with foreign companies have yielded no result thus far. With the oil revenues we could meet our entire budget and combat poverty, disease and backwardness of our people.”
It was then that British Intelligence requested help from the CIA to bring down the Iranian regime by infiltrating their communist mobs and the army, thus creating disorder. An Iranian oil embargo by the western countries was imposed, making Iranians poorer by the day. Meanwhile, the CIA’s strings were being pulled by Kermit Roosevelt (a grandson of former President Theodore Roosevelt), according to declassified intelligence information.
Although a first coup failed, the second attempt was successful. General Fazlollah Zahedi, an Army officer, took over as Prime Minister. Mosaddegh was tried and imprisoned for three years and kept under house arrest until his death. Playing an important role in the 1953 coup was a Shia cleric named Ayatollah Abol-Ghasem Mostafavi-Kashani. He was previously loyal to Mosaddegh, but later supported the coup. One of his successors was Ayatollah Ruhollah Mostafavi Musavi Khomeini, who engineered the Islamic Revolution in 1979. Meanwhile, in 1954 the Anglo-Iranian Oil Company had been rebranded as British Petroleum (BP).
Map of the Middle East
When the Iran-Iraq war broke out (September 1980 to August 1988), the Persian/Arabian Gulf became a hive of activity for American warships, which were there to ensure security of the Gulf and supertankers passing through it.
The Strait of Hormuz, the only way in and out of the Gulf, is administered by Oman and Iran. While there may have been British and French warships in the region, radio ‘chatter’ heard by aircraft pilots overhead was always from the US ships. In those days, flying in and out of the Gulf was a nerve-wracking experience for airline pilots, as one may suddenly hear a radio call on the common frequency: “Aircraft approaching US warship [name], identify yourself.” One thing in the pilots’ favour was that they didn’t know what ships they were flying over, so they obeyed only the designated air traffic controller. Sometimes though, with unnecessarily distracting American chatter, there was complete chaos, resulting in mistaken identities.
Air Lanka Tri Star
Once, Air Lanka pilots monitored an aircraft approaching Bahrain being given a heading to turn on to by a ship’s radio operator. Promptly the air traffic controller, who was on the same frequency, butted in and said: “Disregard! Ship USS Navy [name], do you realise what you have just done? You have turned him on to another aircraft!” It was obvious that there was a struggle to maintain air traffic control in the Gulf, with operators having to contend with American arrogance.
On the night of May 17, 1987, USS Stark was cruising in Gulf waters when it was attacked by a Dassault Mirage F1 jet fighter/attack aircraft of the Iraqi Air Force. Without identifying itself, the aircraft fired two Exocet missiles, one of which exploded, killing 37 sailors on board the American frigate. Iraq apologised, saying it was a mistake. The USA graciously accepted the apology.
Then on July 3, 1988 the high-tech, billion-dollar guided missile cruiser USS Vincennes, equipped with advanced Aegis weapons systems and commanded by Capt. Will Rogers III, was chasing two small Iranian gun boats back to their own waters when an aircraft was observed on radar approaching the US warship. It was misidentified as a Mirage F1 fighter, so the Americans, in Iranian territorial waters, fired two surface-to-air Missiles (SAMs) at the target, which was summarily destroyed.
The Vincennes had issued numerous warnings to the approaching aircraft on the military distress frequency. But the aircraft never heard them as it was listening out on a different (civil) radio frequency. The airplane broke in three. It was soon discovered, however, that the airplane was in fact an Iran Air Airbus A300 airliner with 290 civilian passengers on board, en route from Bandar Abbas to Dubai. Unfortunately, because it was a clear day, the Iranian-born, US-educated captain of Iran Air Flight 655 had switched off the weather radar. If it was on, perhaps it would have confirmed to the American ship that the ‘incoming’ was in fact a civil aircraft. At the time, Capt. Will Rogers’ surface commander, Capt. McKenna, went on record saying that USS Vincennes was “looking for action”, and that is why they “got into trouble”.
Although USS Vincennes was given a grand homecoming upon returning to the USA, and its Captain Will Rogers III decorated with the Legion of Merrit, in February 1996 the American government agreed to pay Iran US$131.8 million in settlement of a case lodged by the Iranians in the International Court of Justice against the USA for its role in that incident. However, no apology was tendered to the families of the innocent victims.
These two incidents forced Air Lanka pilots, who operated regularly in those perilous skies, to adopt extra precautionary measures. For example, they never switched off the weather radar system, even in clear skies. While there were potentially hostile ships on ground, layers of altitude were blocked off for the exclusive use of US Air Force AWACS (Airborne Warning and Control System) aircraft flying in Bahraini and southern Saudi Arabian airspace. The precautions were even more important because Air Lanka’s westbound, ‘heavy’ Lockheed TriStars were poor climbers above 29,000 ft. When departing Oman or the UAE in high ambient temperatures, it was a struggle to reach cruising level by the time the airplane was overhead Bahrain, as per the requirement.
In the aftermath of the Iran Air 655 incident, Newsweek magazine called it a case of ‘mistaken identity’. Yet, when summing up the tragic incident that occurred on September 1, 1983, when Korean Air Flight KE/KAL 007 was shot down by a Russian fighter jet, close to Sakhalin Island in the Pacific Ocean during a flight from New York to Seoul, the same magazine labelled it ‘murder in the air’.
After the Iranian coup, which was not coincidentally during the time of the ‘Cold War’, the CIA involved itself in the internal affairs of numerous countries and regions around the world: Guatemala (1953-1990s); Costa Rica (1955, 1970-1971); Middle East (1956-1958); Haiti (1959); Western Europe (1950s to 1960s); British Guiana/Guyana (1953-1964); Iraq (1958-1963); Soviet Union, Vietnam, Cambodia (1955-1973); Laos, Thailand, Ecuador (1960-1963); The Congo (1960-1965, 1977-1978); French Algeria (1960s); Brazil (1961-1964); Peru (1965); Dominican Republic (1963-1965); Cuba (1959 to present); Indonesia (1965); Ghana (1966); Uruguay (1969-1972); Chile (1964-1973); Greece (1967-1974); South Africa (1960s to 1980s); Bolivia (1964-1975); Australia (1972-1975); Iraq (1972-1975); Portugal (1974-1976); East Timor (1975-1999); Angola (1975-1980); Jamaica (1976); Honduras (1980s); Nicaragua (1979-1990); Philippines (1970s to 1990s); Seychelles (1979-1981); Diego Garcia (late 1960s to present); South Yemen (1979-1984); South Korea (1980); Chad (1981-1982); Grenada (1979-1983); Suriname (1982-1984); Libya (1981-1989); Fiji (1987); Panama (1989); Afghanistan (1979-1992); El Salvador (1980-1992); Haiti (1987-1994, 2004); Bulgaria (1990-1991); Albania (1991-1992); Somalia (1993); Iraq (1991-2003; 2003 to present), Colombia (1990s to present); Yugoslavia (1995-1995, and to 1999); Ecuador (2000); Afghanistan (2001 to present); Venezuela (2001-2004; and 2025).
If one searches the internet for information on American involvement in foreign countries during the periods listed above, it will be seen how ‘black’ funds were/are used by the CIA to destabilise those governments for the benefit of a few with vested interests, while poor citizens must live in the chaos and uncertainty thus created.
A popular saying goes: “Each man has his price”. Sad, isn’t it? Arguably the world’s only superpower that professes to be a ‘paragon of virtue’ often goes ‘rogue’.
God Bless America – and no one else!
BY GUWAN SEEYA
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