Since 1977, Sri Lanka has been following neo-liberal economic policies uninterruptedly. The change of Government has had no major impact on them. A forty-year period is long enough to assess the correctness of economic policies.
During this four decade period (1977-2019), total production as measured by Gross National Product (GNP) has increased substantially and as a result, per capita income has reached US dollar 4,000 mark. So Sri Lanka has moved from poor country category to lower middle income category. One may argue that this is a remarkable achievement. Many families have either a motor bike or a small car. Almost everyone has a mobile phone. Poverty in the traditional sense is not visible.
However, as we all are aware averages do not tell the entire story and are oftentimes misleading. Let us have an example. If the annual per capita income is US$ 4,000, the average annual income of a four-member family is US$ 16,000, approximately, Rs 2,848,000. So the monthly income of the family is approximately Rs 237,000. According to Income and Expenditure Survey, the monthly income of an average four-member-family is much lower, about Rs 65,000. A substantial number of families receive a monthly income lower than Rs 65,000. So, family indebtedness has increased. The number of hours that a person should work just for survival has increased from the accepted norm of eight hours a day. Nutrition level of the population has lowered. People are generally complaining as they are not happy with their lives. The quality of nature – land, water and sea – has declined. Indebtedness has so far led to 179 suicides. So what looks hunky dory at surface level does not tell the story in its totality.
Questions to be Asked
Are we allowed to continue with these neo-liberal policies? Will the continuation of these policies take us out of the present impasse? It is clear that the major contenders for power – United National Party-led coalition and the Sri Lanka Podujana Peramuna-led coalition – want to continue with the present economic policies backed by the trident – International Monetary Fund, World Bank and the World Trade Organisation. Do these policies represent the interests and aspirations of the lower rung of the Sri Lanka society? No, on the contrary, they served the local and international rich elites. If we look at economic development from the perspective of the workers, peasants, fisherfolks, marginalised people and the like, we have to find an alternative. Alternatives emerge from praxis. Many in the peoples’ movement are still suffering from TINA syndrome. Some tend to think that alternatives exist, but they are not practical in the present international context. So first we should escape from this trap and start to believe that realistic alternatives exist and fighting for them makes them practical.
Alternatives that are Possible
The first and foremost we should move away from the system of exchange value production. In place of the production of exchange value, the country must move to a system of use value production. The most important use values include food, clothes, shelter, transport, health goods, education, culture products and entertainment.
1. Food and beverages: In order to have food autonomy, we need in sufficient quantities rice, red lentils, vegetables, onion, fruits, spices and oil and fish and meat products. Out of this list, except red lentils and garlic, all other items may be locally produced organically.
2. For a person to wear clean, smart and aesthetically designed clothes and garments may be produced locally, may be with some imported raw materials and machines. In this sector we may export some products.
3. Every family should be ensured decent housing with water and electricity. Sri Lanka may move gradually to non-fossil energy production.
4. A quick, comfortable, regular and reasonably priced public transport can reduce fossil fuel imports and consumption. People have the right to keep a private vehicle if they are ready to bear its operating cost.
5. Rigorous implementation of Senaka Bibile proposals and public hospital and health-care system with some essential imports may contribute to provide a better health system. As far as this is concerned mere improvement of the public health system would be adequate.
6. There has been a breakdown of our education system in the last 40 years. Education system should be free, less differentiated and holistic. It should be catered to critical thinking and technical and professional training.
7. Publicly-funded programme of culture production would help to create a new person”. Culture products should be available at a reasonable price.
8. People need like food, clothes and shelter entertainment. So maximum working hours should not exceed eight hours a day. Cheap hotels, vacation centres should be made available.
9. Imports: Some imports are necessary and unavoidable. Imports should be allowed classifying them into three categories. (1) No import duty (2) 10-100 per cent import duty (3) more than 100 per cent duty.
Secondly, we propose to gradually move away from the system of capital to a system beyond capital”. Capital is above all a social relation that situates machines, instruments and money in a dominant position above and over living labour. Placing capital goods such as computers, machines, and other instruments in the process of use value production in itself reduces their position in the labour process. Instruments are being in use from time immemorial. Nonetheless, under the present system, it is machines and instruments that control us in the process of production determining the speed and rhythm of work. In short it is not the fisherman who controls the fishing rod, but the fishing rod starts controlling the fisherman.
Thirdly, the process of production is controlled and steered by the associated producers. This may be done through multiple ownership and management systems, such as small ownership, cooperatives, producer collectives, State and so on. There have been many examples for successful collective ownership and management all over the world even under the constant threat of capital.
Fourthly, the present system kills our environment, so we propose the protection and improvement of our eco-system which is under serious threat by a system seeking profit. Environment has been made subservient to capital accumulation process. Organic farming, non-or reduced fossil fuel-based energy production, recycling and reusing would be the solution for serious threat to humanity and to existence of all life forms.
This policy goes with the very advice given by Arhat Mahinda to King Devanampiya Tissa. Arhat Mahinda emphatically warned the king that he (the ruler) was not an owner of the land; he was a just guardian so that it is his duty to protect the land and its vegetation. What Marx had informed about the environment is exactly an improvement of what Arhat Mahinda said. Marx writes: Even a whole society, a nation or even all simultaneously existing societies taken together, are not the owners of the globe. They are only its possessors, its usufructuaries, and like boni patres familias, they must hand it down to succeeding generations in an improved condition.”
Adopting these four principles, we offer a new definition for economic development. Sri Lanka has been seeking to reach US$ 100 billion level of total production. We argue that all Sri Lankans can be given a better living standard with less than US$ 100 billion GNP. According to Income and Expenditure Survey an average family with four members needs a monthly income of about Rs 55,000 to have a reasonable living. Suppose a new economic system gives an opportunity for an average family to get Rs 100,000 a month the annual income should be Rs 1,200,000. Assuming that there are 9 million family units in the country, the country needs an economy with total GNP, less than US$ 70 billion. So each family with the new economic system gets a better standard of living and a better quality of life. Not only that we offer another dimension to economic development. We not only maintain the existing ecological balance, we leave an improved environment for next generation.
Capital will definitely resist this economic programme. Hence it needs new social forces that benefits from it to struggle for the new system.
The writer is a retired teacher of political economy.
Building a stronger sense of national identity holds the key to
achieving social cohesion, true reconciliation and overall development in our
island nation. We need to be united behind the Sinhala Buddhist norms and
values that historically underly our nation.
Genuine Sri Lankan patriots, should not under any circumstances
let our nation’s wholesome Buddhist cultural inheritance be undermined and
eroded away by extremist Muslim religious and cultural trends that are totally
incompatible with the enviable Buddhist social values that form the basis of
life of this historic Sinhala Buddhist island nation of ours. As patriotic
citizens of this nation, we are duty-bound to work towards transforming and
changing whatever harmful and undesirable trends evident in our motherland. It
is important that we firmly reinforce Buddhist principles that constitute the
basis of the national culture of Sri Lanka.
Muslim communalism and religious extremism are not in-keeping
with Buddhist norms and principles. Attempting to implant norms and
behavior patterns of Muslim countries aimed at being exclusive and different to
the long established social and cultural norms of our nation has a strong and
highly undesirable divisive effect on our society.
Buddhist leadership in our country, especially the traditional
custodians of our nation’s cultural and values – our Bhikkhus, are duty-bound
to prevent attempts by anyone to undermine the long-established Buddhist
socio-cultural norms of our nation. They should necessarily be in the forefront
to confront and contain in a legitimate manner, any extremist and divisive
trends on the part of Muslims or any non-indigenous community who have been
accommodated in our nation. It is clear from events in the recent past, that in
general, separatism, divisiveness and terrorism appear to dominate the thoughts
of the minority communities – the Muslims and Tamils who have made Sri Lanka
their home. This attitude inevitably prevents them from developing a sense
of belonging to the nation and cultivating better relationships with the
mainstream community. This parochial attitude prevents extremist elements from
appreciating the worthy principles and values that characterize the Sri Lankan
nation, and that give this nation its identity as a peace-loving unique nation
in the world.
The development path of our country needs to be built from the
grassroots, based on its Buddhist cultural foundation. It should involve the
development of strong local economies in which producer-consumer links are
shortened and cultural values are respected and peaceful coexistence in harmony
with the environment and all diverse people are assured.
Army Commander Lt. Gen. Mahesh Senanayake, yesterday, told the Parliamentary Select Committee (PSC) probing the Easter Sunday carnage that there was still the possibility of terrorist attacks.
Testifying before the PSC, Lt. Gen. Senanayake said: “There is still room for attacks similar to the Easter Sunday carnage. There is the possibility of what we call lone wolf attacks. Next time it might not be bombs and guns. They could use vehicles, knives, water or fire to strike a disaster and kill similar number. That threat is still there.”
The PSC members present, yesterday, were Minister Dr Rajitha Senaratne, Minister Ravi Karunanayake, Prof Ashu Marasinghe, M.A. Sumanthiran, Field Marshal Sarath Fonseka, Chairman Ananda Kumarasiri, Rauff Hakeem and Dr. Jayamapathy Wickramaratne.
Field Marshal Fonseka: Terrorist do not need a team of trained combatants. They need only a single highly motivated cadre to carry out such an attack.
Lt Gen Senanayake: Yes, that is the nature of a lone wolf Attack. That way terrorists could wreak maximum destruction at minimum cost.
Chairman Kumarasiri: There were reports that you came under the influence of Minister Rishad Bathiudeen to release some terror suspects. Is that true?
Lt. Gen. Senanayake: No one has influenced me to release any one in custody over the terrorism charges.
Chairman Kumarasiri: But he called you and inquired about some terror suspects.
LT Gen Senanayake: Yes, he called me thrice to inquire about a suspect by the name of Ahmed. Soon after the Easter Sunday attacks, the Minister called me and asked whether we had in our custody a suspect by that name. I told him that I have no information but I could check and let him know. When he called a second time I still did not have the information. Third time, I had the information, and I confirmed to the minister that there was a terror suspect in our custody by that name and he had been taken in from Dehiwala and asked him to make inquiries one and a half years later.
Field Marshal: How did you know that the person under the custody had links with extremists?
LT Gen Senanayake: There was a network of them and we had information about them.
Field Marshal Fonseka: How come you gave exactly one and a half years?
LT Gen Senanayake: The suspect was taken into custody under the Prevention of Terrorism Act and the charges were of severe nature. Soon after taking in such a person, it is our duty to hand him or her over to the Terrorist Investigation Division of the police within 24 hours. Thereafter they could detain such a suspect for one and a half years. The period has now been reduced to one year. With my experience of dealing with similar cases and as per the charges, I know it would take that much time at least.
Minister Karunanayake: What do you think of the current security situation? Are we in a secure position?
Senanayake: It is not practical or correct to say that this problem is completely over. It is still there. We are making arrangements to coordinate our security forces and intelligence officers to ensure public security. We have received the support of intelligence communities of the neighbouring countries. We are coordinating with everyone responsible to ensure that there would be no incidences, but the threat and the possibility of disaster striking again are there. That is for sure.
Minister Karunanayake: Do you think that the arrest of intelligence community members under various charges and incarceration of them had led to the breakdown of security establishment?
Lt Gen Senanayake: There can be some effect but stating that such actions would lead for the collapse of entire intelligence mechanism is wrong.
Sri Lankan President Maithripala Sirisena said he wants to follow the Philippines’ war on drugs. File Photo by M.A. Pushpa Kumara/EPA-EFE
June 26 (UPI) — Sri Lankan President Maithripala Sirisena approved the executions of four drug offenders Wednesday, putting an end to the country’s moratorium on the death penalty since 1976.
The move is part of Sirisena’s effort to replicate what he said was the success of the Philippines’ war on drugs. He said the country is home to 300,000 addicts and 60 percent of all prisoners were imprisoned due to drug offenses.
“I have already signed the death penalty for four [convicts]. It will be implemented soon and we have already decided the date as well,” he said.
Though Sri Lanka put a hold on executions 42 years ago, some 1,299 people sit on death row, including 48 convicted for drug crimes.
After Sirisena first announced his intention to lift the moratorium in July, the government began looking for an executioner. One has not yet been appointed.
Amnesty International Secretary-General Kumi Naidoo called on Sirisena not to carry out the executions.
“I reach out to you to plead for the lives of people who may soon be executed in Sri Lanka if you revive the death penalty,” Naidoo said.
The Criminal Investigation Department (CID) was working towards releasing Dr. Shafi Shihabdeen who was alleged to have performed illegal sterilization, National Freedom Front (NFF) leader Wimal Weerawansa said today.
Addressing a news conference, he said there was no need of an institution called CID if it attempted to release the criminals, even when there were clear cut evidences to prove their culpability.
It seems that the CID is doing the same thing in the case of Shafi as it is doing for former Minister Rishad Bathiudeen. The CID is doing everything to disprove that Bathiudeen had not abetted to flourish extremism in the country,” MP Weerawansa said.
It is clear that the CID protects extremists and criminals,” MP Weerawansa added.
However, he said they were even ready to come out with relevant names of officials who are clearing Dr. Shafi, if any senior official of the CID challenged them.
Now the CID is attempting to put the journalist who revealed the case of Shafi first, behind the bars,” he said.
Meanwhile, he said the complaint lodged by Dr. Paikiasothy Saravanamuttu to the Police Commission against Asgiriya Chapter Mahanayake claiming that the Mahanayake Thera had aroused the feelings of disharmony by uttering that Dr. Shrfi must be stoned to death, should be ignored as the statement of the Mahanayake Thera was not expressed with the real intention of stoning him to death.
The stoning law is not in our Constitution and it is not a mode of punishment in Sri Lanka. Hence, the statement signifies the gravity of what was allegedly done by Dr. Shafi,” he added. (
The United Kingdom (UK) yesterday said the implementation of the death penalty in Sri Lanka would inevitably makes it more difficult for the UK to cooperate on law enforcement issues, including counter-terrorism.
In a statement, a UK Foreign Office spokesperson said it would require the UK to review its technical assistance programmes on relevant policing, defence and other security issues if the death penalty was implemented.
We are deeply concerned at reports that Sri Lanka intends to abandon its long-standing moratorium on the implementation of the death penalty. The UK opposes the use of the death penalty in all circumstances as a matter of principle.
Sri Lanka voted in favour of a global moratorium on the use of the death penalty at the UN General Assembly just six months ago.
A reversal of this policy would be a regressive step that would harm Sri Lanka’s international standing and its reputation as a tourist destination and growing centre for business.
We have raised our concerns at the highest levels of the Sri Lankan Government. We continue to call on Sri Lanka to maintain its moratorium on the death penalty,” the statement said.
Colombo, June 26 (newsin.asia): The Sri Lankan President Maithipala Sirisena said here on Wednesday that if the country is to be saved from chronic instability, the 19 th.Amendment of the Constitution must be amended either before or immediately after the Presidential election which is to be held in four months’ time.
Addressing the media, Sirisena said that as a matter of priority” all political leaders must put their heads together and agree on proposals to suitably amend 19A.
The 19A had created two centers of power in place of one which existed earlier, the two centers being the President, who is directly elected by 6.2 million people, and the other being the Prime Minister who derives his power from parliament.
These two have been clashing because of the structural flaws in the 19A, he said.
Sirisena quoted Prime Minister Ranil Wickremesinghe as saying that the Sri Lankan government is like a car which has two drivers at the wheel. No wonder the car has been hitting the sidewalk or bumping into other cars.
The President said that the car should have only one driver and that should be the President, who is directly elected by the people. In his case he was elected by 6.2 million votes and not by a 225-member parliament.
Sirisena said that the 19A was enacted not in the interest of the people of the country but in the interest of Non-Government Organizations and certain vested interests. Its provisions were not thought though. Many loose ends remained to be tied.
Independent Commissions were set up, but these have been functioning without any set rules and regulations.
The Independent Human Rights Commission sent a list of 300 complaints of rights violations to the UN Human Rights Council in Geneva without consulting the government and without examining the veracity of the complaints. Only complaints which had been investigated and found to be true should be sent, and that after discussing the matter with the government,” Sirisena said.
The 19A was enacted in a frightful hurry, with the result, many issues were not considered in-depth for their ramifications. And the chickens came home to roost as the days passed by.
Asked if he favors an entirely new constitution or only some amendments to the existing one will do, the President said that suitable amendments to the 19A would do.
He pointed out that he did not want the resurrection of the 18 the Amendment which was replaced by the 19A because the 18A gave too much power to the President.
By rejecting the 18A, Sirisena has sent a message to the Opposition Leader and former President Mahinda Rahapaksa that he will not support any move by the latter to revive 18A. The 18A was brought in by Rajapaksa to further strengthen the Presidency and enable him to be President any number of terms.
On the question of going in for a referendum if his term should be counted from the date on which the parliament Speaker signed 19A into law ,or on the date on which he was elected, Sirisena said that he never said to anyone that he wants a referendum to be held on this matter.
It is a total fabrication” the President said and wondered why his party (Sri Lanka Freedom Party) General Secretary, Dayasiri Jayasekara, made a statement on that.
Not To Attend PSC
The President said that he will not answer any summons from the Parliamentary Select Committee on the April 21 blasts which claimed 259 lives because there is no law under which the PSC can summon him.
At any rate, he added, he is opposed to the PSC given the fact that the blasts are being probed by the police; a committee he had appointed had submitted its final report; and there are seven cases filed in the court on the matter.
The PSC is just a political drama,” Sirisena said.
Drug Menace
Pointing out that June 26, is the World Drug Prevention Day, the Lankan President presented a grim picture of drug misuse scene in Sri Lanka.
Drugs are used in city social parties in which one does not know what happens to the girls present. Drugs are of common use even in village schools. Sri Lanka is woefully short of drug addicts rehabilitation centers. Over 60% of inmates in Lankan jails have been booked in drug cases,.” Sirisena stated and re-iterated his resolve to send serious repeat offenders to the gallows.
Four offenders have been earmarked for execution. And the date for execution has also been fixed,” he said but declined to give any more details.
Justifies Foreign Trips
Sirisena accused the Prime Minister’s office of spreading false news about his foreign travels. All his overseas visits had been at the invitation of other countries and never has his delegation comprised more than ten persons.
China
And every visit of his has brought in gains for Sri Lanka, he asserted. China’s President Xi Jinping gave 100 military jeeps and 100 million Yuan for post-Easter Sunday bombing reconstruction and rehabilitation. Besides, China and Sri Lanka are to sign two Defense Agreements, he added.
The Lankan President spoke warmly about his interactions with Russian President Vladimir Putin. He told Putin about the difficulties in buying defense equipment from Russia due to US sanctions but recalled that the three MIGs given by the Soviets in 1972 to fight an insurgency are still in service in the Lankan air force.
India
On his relations with India, Sirisena said that when Prime Minister Narendra Modi called him on the phone after the April 21 suicide attacks, he asked what kind of help India could render. Sirisena said that it would send a powerful message to the world if Modi came down to Colombo even if only for a few minutes. That is why Modi came for a four-hour visit.
Explaining his changed stand on foreign involvement in the Eastern Container Terminal in the Colombo harbor, the President said he did oppose the initial deal to give it to Indian companies. But later, the terms were changed in favor of Sri Lanka. The Sri Lanka Ports Authority will now have a 51% stake, India will have 15% and Japan the rest. The international partners will also bring in the money, Srisena said.
Opposed to SOFA
The Lankan President reiterated his stand that the Status of Forces Agreement (SOFA) with the US should not be entered into.
He also expressed his opposition to changes in the land laws which will enable foreign entities to buy private land.
It is believed that in addition to SOFA, the Americans are seeking 18,000 acres of land near Trincomalee to develop it as a logistics base.
No one can assuredly say that the threat of terrorism in the country is completely over, says Commander of Sri Lanka Army (SLA) Lieutenant General Mahesh Senanayake.
Testifying before the Special Parliamentary Select Committee this afternoon (26), the Army Commander pointed out that giving such assurance is impractical.
Just because several intelligence officers were arrested, the entire intelligence service was not dismantled,” the Army Commander commented further.
Responding to Minister Ravi Karunanayake’s queries on the current situation of the country, the Army Commander said the Tri-Forces and the Police, through the state intelligence service, are jointly taking measures to curb the growth of terrorism in the country.
Sri Lanka Army is renowned as an army that had defeated terrorism once but during the past 10 years there could have been certain setbacks, he said further. MP Field Marshal Sarath Fonseka, criticizing the Defence Secretary’s testimony before the Select Committee that the ‘immediate threat’ of terrorism is 99 percent over, said several suspects with strong links to terrorist activities were arrested even after the assurance was given.
In response, the Army Commander said the Defence Secretary’s reference was to the arrests that were made subsequent to the terror attacks which prevented an immediate follow-up attack.
Responding to another committee member’s question whether he had been pressurized by any politician over the search missions and arrests carried out in the aftermath of the Easter attacks, the Army Commander said, he was contacted by MP Rishad Bathiudeen over an arrestee named Ishad Ahmed, however, he was not pressurized at any time.
On April 26th, an individual by the name Ishan Ahmed was arrested in Dehiwala. Following the arrest, I received a call from MP Rishad Bathiudeen,” he said. According to the Army Commander, MP Bathiudeen had inquired him whether Ishad Ahmed, who was the son of a senior officer working under him, was arrested. The Army Commander had then told the parliamentarian that he would look into it and contact him later. MP Bathiudeen had subsequently contacted the Army Commander for two more times.
On the third time, the Army Commander had confirmed MP Bathiudeen that the said person was arrested. The parliamentarian had then asked the Army Commander what could be done over the arrest of the said person.
The Army Commander told the committee, he had received information from the intelligence officers that Ishan Ahmed had ties to terrorist activities.
However, the Army Commander assured that neither MP Bathiudeen nor any politician or public officer had pressurized him over an arrest or the release of a suspect. Not even the President and the Prime Minister has pressurized me.” He emphasized that the Army works independently.
The
international and regional strategic landscapes becoming increasingly
constrained, only accentuates the need for the Conference on Disarmament (CD)
to get down to its substantive task of negotiating appropriate disarmament
frameworks, said Ambassador A.L.A. Azeez speaking at the CD Plenary Session in
Geneva.
Speaking
further, Sri Lanka’s envoy called for balanced and comprehensive disarmament,
that should be realized through a step by step approach, underpinned by the
adoption of legally binding frameworks and through addressing existing legal
gaps.
We
attach priority to full compliance with, and effective promotion of, the
implementation of the Treaty on the Non-Proliferation of Nuclear Weapons (NPT)
without further delay, support the preservation of all existing disarmament
architecture, remain committed to achieving a legally binding instrument on
Prevention of an Arms Race in Outer Space (PAROS), and promote the Biological
Weapons Convention and the Chemical Weapons Convention and call for their
effective and non-discriminatory implementation”.
Outlining
Sri Lanka’s position on arms control, Ambassador Azeez stressed, Sri Lanka
supports the effective implementation of the International Convention for the
Suppression of Acts of Nuclear Terrorism, calls for practical steps towards
establishing Weapons of Mass Destruction (WMD)-free zones particularly in
regions where such zones are not in place, remains committed for negotiations
on a legally binding instrument on Negative Security Assurances, and recognizes
the importance of identifying and negotiating on new and emerging issues including
Lethal Autonomous Weapons Systems”.
It is
recalled that after 22 years of stalemate in negotiations, the CD arrived at a
decision in 2018 under Sri Lanka’s Presidency, to work through an informal
process towards evolving a programme of work. The momentum, however, slackened
in the current year due to competing strategic security priorities of mostly
nuclear weapons states. In his address, Ambassador Azeez expressed Sri Lanka’s
continuous support for efforts by the CD and its Presidency towards building
consensus on a Programme of Work that would facilitate serious and committed
negotiations on core disarmament related issues on the agenda of the
Conference.
By Noor Nizam – Peace and Political Activist, Political Communication Researcher, SLFP Stalwart and Convener – The Muslim Voice,
THIS IS WHY “THE
MUSLIM VOICE” IS PRAYING SINCE JUNE 2014, THAT IT IS TIME UP A NEW
POLITICAL FORCE THAT WILL BE HONEST AND SINCERE THAT WILL PRODUCE ‘CLEAN’,
HONEST AND DILIGENT MUSLIM POLITICIANS FREE FROM ANY FORM OF CORRUPTION, WHO
COULD STAND UP TO DEFEND THE MUSLIM COMMUNITY POLITICALLY AND OTHERWISE,
ESPECIALLY FROM AMONG THE YOUTH/YOUNGER GENERATION HAS TO EMERGE FROM WITHIN
THE SRI LANKA MUSLIM COMMUNITY TO FACE ANY NEW ELECTIONS IN THE COMING FUTURE,
INSHA ALLAH.
Let Muslims who are WISE
and who REALLY CARE ABOUT THE MUSLIM UMMAH AND THEIR FUTURE GENERATIONS SHOULD
UNITE TO BRING ABOUT A CHANGE. The MUSLIMS SHOULD NOT recognize the present
MUSLIM PARTY LEADERS AND POLITICIANS who have been causing more and more harm
than good to the Sri Lanka Muslim Community.
Muslims who REALLY
CARE ABOUT THE MUSLIM UMMAH AND THEIR FUTURE GENERATIONS should also come
forward INDEPENDENTLY, form INDEPENDENT GROUPS as the “NEW POLITICAL
FORCE” and contest all elections in the future, Insha Allah. ANY OTHER
SUGGESTIONS SHOULD ALSO BE DELIBERATED. IT IS TIME UP THE MUSLIM COMMUNITY GET
PREPARED FOR THESE CHALLENGES, INSHA ALLAH.
There was a news
about Colombo Dockyard which is a BOI company which generates much needed
foreign currency ,has delivered a state of the art Cable Laying vessel for a
Japanese customer .
Managing
Director of the company stated that they are expecting an order to build a
trailing suction hopper dredger for the Sri Lanka Land Reclamation and
Development Corporation ( SLLRDC) . I am sure that the funds for the above job
need to be allocated by the government of Sri Lanka ,either by borrowing or
printing money .
51% of the profit generated by the company
will be pumped away by the Japanese Investor, and y will be taking out the
money from the coffers of the treasury.
What the
government should endeavor to do is to create a investment friendly atmosphere
in Sri Lanka ,so that foreign companies places orders with Colombo Dockyard ,so
that foreign currency flowsin to the country .
We have started a shipyard in Sri Lanka
,which is not a BOI company .has to obtain Temporary Import and Export permit (
TIEP) with much struggle going post to pillar from Ministry of Industries to
Sri Lanka customs to undertake the a job for Maldives . Even after obtaining
TIEP company has to give Bank Grantees to the Sri Lanka Customes for the
estimated value of the custom duties for the material imported .This has caused
an enormous cash flow problem for the company as the banks keeps funds in their
coffers as security .Same company imported equipment for the shipyard and paid
over 50 million. Custom duty .Company has failed to declare the value of design
of the equipment to customs during clearing ,Customs received a petition and
held an inquiry against the Company and slammed a 24 millon as penalty .
This a clear example of Sri Lankan
Government how they try to promote the Ship/Boat Building Industry in the
forefront .
Premiere keeps talking about taking the
driving seat in investment promotion ,without studying the necessity to ease
bureaucracy in Customs and Sri Lanka Treasury .
Premiere inaugurated a NES ( National
Export Strategy ) which was earmarking to earn over 28 billion US $ by 2022!
Of course it was an unexpected drawback to
NES after the Easter Sunday Attack ,but government should place themselves in a
high gear mode to provide feacilities and ease the investments by changing
current regulations in Customd and Sports so that foreign companies start
coming in .
By looking at the current affairs in
political landscape ,when HE and Premiere in a tug of war before the election ,
we should be wary of the ouctcome.
We need a dramatic change in political
weather front
If Sri Lanka does not take a stand against the Status of Forces Agreement (SOFA) and the Acquisition and Cross Services Agreement (ACSA) immediately, there will be no turning back, claimed Parliamentarian Wimal Weerawansa today (25).
He was speaking at a Media conference organised by the STOP United States of America (USA) organisation.
As we speak, the United States Military ship and Nimitz-class aircraft carrier USS John C. Stennis is anchored near the Trincomalee harbour. This vessel belongs to the US Indo-Pacific Command. This Indo-Pacific Command is responsible for Military operations in an area which encompasses 52 per cent of the Earth’s surface. We know that 26,000 of the soldiers of the Indo-Pacific Command are stationed in Japan whilst 24,000 are stationed in South Korea. Currently, Task Force 73, a US Navy task force of the US Seventh Fleet is stationed in this vessel off the Trincomalee harbour,” he claimed.
He further alleged that this Military task force was biding its time until the Sri Lankan Government signs the SOFA and the ACSA.
They’re all waiting for us to sign those Agreements. But none of these agreements have even been presented to the Parliament nor has the Government made the citizens aware of it. Even Ministers haven’t been given a proper briefing as to what these two entail,” he further claimed.
Weerawansa also said the US Government has aided in the construction of four buildings that can house up to 4,000 people in Batticaloa.
We don’t know whether this is to house people who are displaced from a disaster. But what is this disaster that only affects Batticaloa that only the US knows about?”
He also alleged that the US Company Trimble has now taken over the Survey Department of Sri Lanka, and that even the American Bar Association has asked to set up office in Sri Lanka.
China hasn’t asked us to open up an office here for their Bar Association, neither has India, so why does America want one so badly? This is to make sure that their contractors, officials and Military officers, receive immunity from Sri Lankan law. Even if they were to assault a Sri Lankan woman, they will not be taken to Court. On the one off chance that they are arrested, the American Bar Association will intervene,” claimed Weerawansa.
Meanwhile, also speaking at the Media conference, MP Udaya Gammanpila said that the time has arrived for Sri Lanka to find friends in countries that will not intervene in Sri Lanka’s internal affairs.
The time has come for us to find allies that will not intervene in our internal affairs. Even if this agreement was for a certain time period, what happens when the time period is over and if the US refuses to leave? If this was the Maldives, Bangladesh or Nepal coming into our country and refusing to leave, we can chase them out. But are we strong enough to do the same with the US?”, he said.
He further said if these Agreements are signed, even a change in Government at the next Elections will not stop the US.
If we are to stop this, we need to do it now. This is not something that can be accomplished by just politicians. All of us need to lay aside our religious or racial biases and stand together to support the movement to ‘STOP USA’,” he added.
The Government Medical Officers’ Association (GMOA) has proposed for a national-level commission to overlook the investigations carried out regarding illegal sterilization charges against Dr. Mohamed Shafi.
This proposal came as a recommendation of the committee appointed by the GMOA to inquire into the case.
The relevant committee published their report on the inquiry and findings today (25). The report further says that all parties involved in the case will be aggrieved through the investigation carried out by the Health Ministry.
Meanwhile, Dr. Shafi has filed a Fundamental Rights petition with the Supreme Court requesting to declare his arrest and detention as unlawful.
When Sinhala Buddhists speak of
existential fears, there are justifiable and valid reasons for doing so.
Historically, all of Buddhist territory in Central Asia such as e.g. Afghanistan, Gandhara, Kashmir, Bactria, Samarkand,
Bukhara, Tukharistan, Bamiyan, Kabul, Sindh, Balkh, Swat
Valley, and South Asia such as Bangladesh, Buddhist India, Maldives,
and South East Asia such as Indonesia, Malaya during the last one thousand three hundred years have been lost
to the sword and Buddhists either killed or converted. Theravada Buddhist
nations, for example, Myanmar (formerly Burma), Thailand, Cambodia, Laos, and
even Sri Lanka, today are fighting to survive under creeping incursions
shrouded by liberal, deceptive slogans such as multi – culturalism and
reconciliation, to mislead the Sinhala people.
Ethnic and Religious harmony prevailed in the country under tolerant Buddhist
Kings right through our history, until European colonial rulers beginning with
the Portuguese commenced their ‘Divide and Rule’ policies in 1505.
The historic events that lost
Buddhist territory find eerie similarities to the current wave of incursions
that are claiming Buddhist heritage sites e.g. Sri Pada, turning Buddhist
historic places e.g. Buddha Gaya in India, Maha Nuwara (Kandy), Anuradhapura,
Dambulla to multicultural sites and towns with Mosques proliferating by the day
using screaming loudspeakers disturbing the serene atmosphere in the citadels
of Buddhism, confiscating Buddhist temple lands and incrementally achieving a
globalist objective using terrorism like their ancestors did in other Asian
countries.
This strategy has been made very clear
by those that carried out Easter Sunday mass murders. Therefore, any national leader
expecting to come to power on the strength of the Buddhist Sinhala votes must
first agree to protect the majority group that built the country’s historic and
unique Buddhist civilization that has lasted for over 2000 years.
The Sinhalese have only this country
to call their own and identify themselves with. They lack the luxury and
privilege to link their ethnic and religious identity to territories (aka
traditional homelands) in the Middle East, South India or Europe.
Given these realities, we ask 15
simple questions for a future Presidential candidate to answer.
If you want to be President of Sri
Lanka ….
Will you recognize Sri Lanka as one indivisible unitary country?
Will you ensure that no ethno-religious ghetto areas exist & take steps to ensure all such areas are open for all citizens to live in, to ensure ethnic harmony?
Will you give pride of place to Sinhala Buddhists (the Bhumiputras) who built this nation and who have to be recognized and acknowledged for that singular service, by establishing a Buddhist Social Order based on Ahimsa (non – violence), Metta (loving kindness) and Karuna (compassion)for all living beings?
Will you take steps to ensure that one Law applies to all citizens in line with Article 12 of the National Constitution where every individual is equal before the law? This means that all special laws granting separate privileges to members of an ethno-religious community are repealed. There can be no parallel laws and certainly NO shariah laws (full or part)
Will you ensure that there is only one criminal law for all citizens/no parallel criminal laws? The existing provisions in the Penal Code against the offense of Bigamy must apply across the board, without excepting one individual, creed or adherents of a religion? In other words, there must be Zero tolerance of the shameful medieval practice of Polygamy.
Will you take steps to stop use of the name of a religion for trade purposes, banking, food, commercial activities, clothing, political parties, etc. that contributes to further division of the society?
Will you embark on developing a Population policy to ensure that no ethnic or religious group use the freedom to procreate in a competitive manner to steal a march over other communities and increase their numbers by stealth with a medium to long term strategy to take hold of the political power of the country? Limit the number of spouses to one and number of children to three children maximum.
Will you ensure that mechanisms are in place to stop external funds going direct to any ethno-religious group? Any bilateral ties mean countries that fund programs do so for Sri Lankan citizens and the govt has to allocate funds proportionately.
Will you place mechanisms to monitor & take actions against any community disproportionately promoting their faith across Sri Lanka? In other words, 10% of the country’s population belonging to a particular faith should be entitled to only 10% of the total number of the places of worship in the country. No group should be allowed to change the cultural and religious landscape of the country which is quint essentially Buddhist since historic times. Historic Buddhist centres and towns such as Anuradhapura, Kandy, Polonnaruwa, Dambulla, Mihintale, Mahiyangana, and the like must be protected such that the historic Buddhist character of these sites is not allowed to be rapidly changed with constructions of another religion to envelope and mask the pre – existing Buddhist sites and cultural atmosphere. There must be a moratorium on Mosque proliferation.
Will you ensure all public servants and Ministers promulgate strict regulations on public building architecture, residential architecture, new places of worship registrations, monitoring new religious cultures etc.?
Will you take steps to revive the Animal Friendly Cultural Heritage we had in the pre-colonial era and enact the Animal Welfare Bill prepared by the Law Commission without any further delay? And put a stop to the barbaric practice of Animal Sacrifice which has soiled the Buddhist image of the country.
Will you appoint a Presidential Commission of Inquiry into the conduct of the Mass Media ( Press, TV etc.) along the lines of the K.D. De Silva Press Commission (1964)– covering its role in creating disharmony, hate speech against Buddhism, and Buddhist leaders and Maha sangha, column coverage by ethnic ratio, employment policies, media ethics?
Will you appoint a Presidential Commission to evaluate the issues that have affected disharmony in order to devise a national policy commencing from Education to all other areas so that peaceful coexistence will not be subject to only words and Buddhist ethical values are upheld and applied in all areas of administration and education?
Will you take steps to ensure that the National Anthem be in one language, National Flag retains the imprint of the flag that flew at the time of the handing over of the Kingdom of Kandy to the British in 1815? And History is made a compulsory subject in all schools and Patriotic values are imbibed in children from the time of pre- school?
Will you ensure that any denigration of Buddhism, Buddhist practices, National Flag, Sinhala culture in the mainstream and social media is subject to strict curtailment?
If you assure above, you have won our vote & probably will become the NEXT PRESIDENT OF SRI LANKA.
By P.K.Balachandran/Daily Mirror Courtesy NewsIn.Asia
The successful launching of the first Sri Lankan-designed satellite ‘Raavana-1’ on June 17, established the capabilities of two young Lankan engineers, Tharindu Dayaratne and Dulani Chamika.
Tharindu Dayaratne is an electrical and electronics engineer of the University of Peradeniya and a research engineer at the Arthur C Clarke Institute for Modern Technologies in Sri Lanka. Dulani Chamika is a mechatronics engineer.
The satellite, which was designed and built at the Kyushu Institute of Technology in Japan, is 1000 cubic centimeters in size and weighs 1.1 kg.
Revival of Ravana
But the launching has also brought to the forefront of Sri Lankan consciousness, Ravana (or Raavana), the ancient Lankan monarch who is known to have excelled in technology, aviation, medicine, state craft and music. It was but appropriate, that the country’s first indigenously designed satellite was named Raavana-1”.
Ravana was related to the sky and flying. He is believed to have used a flying machine called Dandu Monara” to carry him to the various parts of his vast empire which stretched way beyond the island.
The Dandu Monara or Pushpaka Vimana” as it is known in India was also used to capture and whisk away Sita, Lord Rama’s consort. But as in India, in Sri Lanka also, Ravana is portrayed as a noble person who did not violate Sita’s modesty while in captivity. Again, as in India, Ravana is portrayed as an ardent Shiva worshiper and the composer of theShivathandawa Stotra.
However, unlike in India, the Ramayana is not part of the mainstream Sinhala-Buddhist tradition. In fact, in the 15 th.Century, when Shiva and Vishnu worship gained popularity among Sinhala-Buddhists, alarmed Buddhist monks carried out a campaign against it and the Ramayana too.
Prof K.N.O. Dharmadasa, Editor of the Sinhala Encyclopedia, mentioned a 15th century poet who ridiculed the Ramayana in his poems. The poet asked why Rama, a God, could not hop across to Sri Lanka like Hanuman did, and had to get a bridge constructed. Could a God’s power be so small in this world?” the poet asked in mock wonder.
Be that as it may, ancient Sinhala works like Rajavaliya and Ravanavaliya, identified Ravana as a Sinhala king and extolled him as a great one. And through the tale of Ravana, the epic Ramayana was told to the people.
Still from Lankan production Ravana Sithabhilashaya by J.B.Dissanayake and Namel Weeramuni.
History
In his bookSakvithi Ravana(first published in 1988) the Sinhala cultural nationalist Arisen Ahubudhu says that Ravana reigned over Sri Lanka from 2554 to 2517 BC. He quotesRavanavaliyato say that Ravana belonged to the Sun race” asRasignifies the sun andVanasignifies generation.
According to Ahubudu, Ravana’s ten heads represent the ten crowns he wore as a result of his being the sovereign of ten countries. Ravana’s ancestors are said to have ruled over what is now the Polonnaruwa district in North Central Sri Lanka. The name Polonnaruwa is said to be a derivative of the wordPulasthi, the name of the dynasty to which Ravana belonged.
Being a nationalist and the adherent of the Hela movement, Ahubudu trashed Valmiki Ramayana’s version that Rama invaded Sri Lanka because Ravana had kidnapped Sita. According to Ahubudu, Ravana’s step brother, Vibhishana, had invited Rama to invade Sri Lanka because he wanted to usurp the Lankan throne.
According to Prof Buddhadasa Hewavitharana, the Sinhalas disapproved of Vibhishana’s conduct. He said that in popular lore, the area to which he belonged to came to be known as the land of theDesha Shatru(betrayer of the country).
The Ramayana may not be in the mainstream of the Sinhala religious culture. But it is very much a part of Sinhala folk lore. As children were told stories from the Ramayana to illustrate ideas of good and bad, the moral and immoral,” Prof. Hewavitharana had told this writer some years ago.
Noted playwright John de Silva had written the musical play Ramayanaya Nurthi” which was staged at the Tower Hall Theater in Colombo in the early 1930s. Prof.J.B.Dissanayake and Namel Weeramuni had scripted a play on Ravana and Seetha named Ravana Sithabhilashaya” which was popular. Recently, students of the University of Colombo staged a highly modernized and stylistically hybrid version of the Ramayana at the Nelum Pokuna which drew an appreciative audience.
Of course, in addition to all this, it is well known that there are places in Sri Lanka which are identified with the Ramayana, especially Ravana.
Sita Eliyain Nuwara Eliya district, where there is a South Indian style Hindu temple dedicated to Sita on the banks of a mountain stream, is adjacent to the place where Sita was confined by Ravana. Then there is a hill calledRavana Elle, which was supposedly the headquarters of Ravana.
Ravana’s Current Role
In modern Sri Lanka, Ravana has begun to play a role in instilling pride in the island nation’s past achievements and faith in its future, at a time when the country is beset with problems of identity and there is a decline in faith in the capability of its existing institutions.
There has been a movement to revive Ravana as a cult figure, who represents Sinhala or Sri Lankan nationalism. For example, the Ravana Balakaya, is a Sinhala Buddhist nationalist organization. It was formed by a group of politicized Buddhist monks and laymen led by Ven. Ittekande Saddhatissa Thero.
Deborah de Koning of the Department of Culture Studies, Tilburg School of Humanities and Digital Sciences, says in a paper published in 2018, that Sri Lanka is currently seeing a process of of Ravanization”. The Sri Devram Maha Viharaya in Pannipitiya near Colombo, founded by Ven.Sumangala Thero, specializes in deifying Ravana.
Indicating the Viharaya’s nationalist link, the 16 perch plot of land situated at Kotunna Road Pannipitiya on which the Devram Viharaya is built, originally belonged to Lt. Col. Sumith Dhammika Perera. But after he sacrificed his life at the battle front for the cause of Sri Lanka, the nation and Buddhism, his parents donated it to Ven.Sumangala Thero, says literature on the Viharaya.
De Koning notes that at the Viharaya, there are multiple conceptualizations of Ravana. But principally, they are Ravana as a healer and Ravana as a warrior. Conceptualizations from the broader Ravana discourse are ritualized in iconography, attributes, and sacred substances,” the sociologist says.
Two annual rituals for Ravana are organized by the Viharaya, namely, the Ravanaperahera(procession) which concentrates on Ravana’s martial side, and the Maha Ravana nanumura mangalyaya, which focuses on healing, his benevolent side.
Ravana holds a high position as a physician. According to Munidasa Kumaratunga, Ravana’s medical works were Nadi Pariksha,Arka Prakashata,Uddisa Chikitsaya,Oddiya Chikitsa,Kumara TantrayaandVatina Prakaranaya. Thesewere originally written in Sinhala and translated into Sanskrit, Kumaratunga says.
Musicianship
Dinesh Subasinghe, a young Sri Lankan musician and composer, has been trying to popularize the Ravanahatha”, a violin-like small instrument that Ravana had devised and played.
The Ravanahatha is made out of a coconut shell and bamboo, with horsehair or a natural fibre serving as the string. Goat or sheep gut and coconut wood are also used. Having been the first stringed instrument to be played with a bow, it is recognized as the world’s first violin.
Ravanahatha” or Ravana’s hand” is mentioned in the Ramayana,” Subasinghe claims. Its plaintive sound, resembling the Esraj of North India, is said to have moved Lord Shiva to grant Ravana a boon.
The Ravanahatha was picked up by Hanuman and flown to north India, where it is still played in Rajasthan and in Uttar Pradesh,” Subasinghe said.
(The featured image at the top shows young Lankan engineers Tharindu and Chamika)
Raavana, the ancient Lankan monarch who is known to have excelled in technology, aviation, medicine, state craft and music. Ravana is considered to be a descendant of Yakka clan in ancient Sri Lanka and the ancient dynasty of Sinhala people in Sri Lanka . Name “Yakka” believed to be derived from the Sinhala word yakada (Iron) since this ancient civilisation has historically mastered the technology of Iron smelting and producing steel for weaponry and household items.
Every Sri Lankan should watch this television epic which was produced successfully after a complete review of the historical evidences.
( Strongly Recommend you
to watch this on your TV through Youtube -search Ravana Episode 1
BEFORE the development of the blast
furnace, iron smelting was achieved by ore reduction at temperatures below the
melting point of the metal, forming an agglomerated ‘bloom’ of low-carbon iron
and slag. The forced-draught (bellows-operated) shaft furnace known from
archaeological studies is usually regarded as the pinnacle of this early smelting
technology1–3. Examples of
natural-draught furnaces, in which gas buoyancy in a shaft of sufficient height
induces a draught adequate to drive the smelting process4, are also known, but are generally regarded as
disappointingly inefficient by comparison5. Here I report the
discovery and excavation at Samanalawewa, Sri Lanka, of a previously unknown
furnace type. The furnaces are all situated on the western margins of hills and
ridges, where they are exposed to the strong monsoon winds. Field trials using
replica furnaces confirm that this furnace type uses a wind-based air-supply
principle that is distinct from either forced or natural draught, and show also
that it is capable of producing high-carbon steel. This technology sustained a
major industry in this area during the first millennium AD, and may have
contributed to South Asia’s early pre-eminence in steel production. https://www.nature.com/articles/379060a0
References
Simulation of ancient wind-driven iron smelting furnaces of Sri Lanka
Balangoda WIND POWER early iron production SERENDIB STEEL (Note the wind speed)
Ancient Smelter Used Wind To Make High-Grade Steel
SWORDS of super-hard Damascus steel helped Islamic armies sweep west to the doorstep of Christian Europe and fight the Crusaders to a standstill nearly a thousand years ago. While researchers have long known where the steel for these weapons came from, they weren’t sure of all the techniques used in making it.
Now evidence unearthed in Sri Lanka has shed new light on this early manufacturing process – and overturned some long-held assumptions. In particular, the findings indicate that the ancient metalworkers used unique furnaces that harnessed the mighty monsoon winds to produce high-quality steel on an industrial scale. Until now, experts have assumed that the steel would need to be refined through several steps. They had dismissed such wind-driven technology as impractical.
Moreover, these unique devices produced in one step steel that took competing technologies several steps to refine, according to archaeologist Gill Juleff, who made the discoveries and successfully tested full-scale reconstructions. The furnaces formed the basis for an iron and steel industry on the island that reached its zenith during the first millennium AD.
The ‘Panadura Vadaya’, the historic debate of 1873, was a landmark in
recent history of Buddhism in Sri Lanka owing primarily to the leadership,
initiative and actions of one of the greatest sons of our motherland –
Venerable Mohottiwatte or Migettuwaththe Gunananda Thera (1823-1890). He
defeated our nation’s adversaries and was the major force behind
re-establishing the identity and pride of Sinhala Buddhists who were subject to
undue oppression and discrimination during the colonial era. The significance
of Venerable Mohottiwatte Gunananda Thera’s can be better appreciated when one
considers the repressive colonial historical background and the appalling
conditions under which he pursued his highly risk-ridden but heroic and
courageous actions against powerful forces that had overall control over
affairs in the country.
EUROPEAN
COLONIAL POWERS *
With the arrival in 1505 of the European colonial powers for over 440
years, the Sinhala Buddhists, the dominant indigenous people of the island were
subject to severe harassment, discrimination and exploitation by the brutal
colonial masters on the one hand and their compatriots, the Catholic/Christian
missionary workers on the other. The latter virtually dominated the island with
the encouragement and assistance of the rulers to pursue their task of
converting Buddhists (and Hindu Tamils) to Christianity. People were forced to
change their traditional names and embrace Christianity if they wished to
obtain employment under their regimes. School systems that were installed were
instrumental is proselytizing Buddhists and Hindus.
VIOLATION
OF TERMS OF THE ‘UDARATA GIVISUMA’
Although the protection of Buddhism, its places of worship and the
Sangha, were guaranteed by the British, under the ‘Udarata Givisuma” or the
Kandyan Convention signed in 1815, once they had complete control over
the Kandyan kingdom, the British rulers disregarded this commitment and
resorted to actions that were aimed at undermining Buddhism and the Sangha
community. One such action was in April 1817, when they cancelled of the Poya
day holiday which the Buddhists have enjoyed since historic times, and in its
place declaring Sunday as a public holiday. The many actions taken by British
to undermine Buddhism incited the Maha-Sangha and the Sinhala people to revolt
against the British in 1818. The aim was to regain the lost rights of the
Buddhists. This national uprising was brutally suppressed by the British
killing many thousands including Buddhist monks, and causing widespread
property destruction, hardship and suffering to people.
EARLY YEARS OF HIS LIFE
Wadeehasinha Mohottiwatte Gunananda Thera was
born on February 09, 1823, five years after the ghastly event of 1818, and
throughout the early years of his life he was exposed to the severe hardships
and discrimination suffered by Buddhists in the hands of the Christian colonial
powers. He was born in the Mohottiwatte village in Balapitiya. The name given
to him at birth was Gingama Migel Mendis. In his early childhood he had a close
relationship with a Catholic priest who was residing in a nearby church. Some
reports state that his exposure to Christianity made him think of becoming a
priest later in life. However, later on, after coming into contact with
Bhikkhus of nearby temples including Gala Uda Viharaya in Dodanduwa, he was
more interested in learning Buddhism. His early education in Buddhism was at
the Subadraramaya Purana Viharaya in Balapitiya, under Balapitiye Gunarathana
Mahathera. He showed much interest in Buddhist studies and displayed
exceptional self confidence as a young boy.
When he was twelve years old, in 1835, with the blessings of his
parents, he was ordained as a Buddhist monk and the name given to him at the
ordination was Mohottiwatte Gunananda. He resided at the Balapitiye
Subadraramaya Purana Viharaya as a desciple or pupil of Thelikada Piyarathana
Tissa Thera. A few years later, with Balapitiye Gunarathana Mahathera, he moved
to Colombo, and resided with him at the Deepaduttaaraamaya in Kotahena which
was the first Buddhist Viharaya established in Kotahena Colombo in1832.
UNDERMINING
BUDDHISTS
In the early decades of the 19th century, the Christian influence was
dominant in the country, especially in Colombo. Conversion of Buddhists to
Christianity was a common practice during this period. Many converted for
personal material benefits and also adopted Christian names. The British
administration accorded greater opportunities for Christians to progress in
life, with better education and better employment opportunities.
Christian missionaries envisaged that the most effective way of
converting Buddhists was through church-based schools. The British colonial
administration encouraged and assisted this venture. The Missionaries enjoyed
absolute freedom to propagate Christianity by opening schools throughout the
country. Buddhist children attending these schools had bible lessons as a
component of their school curriculum. They were also exposed to various
Christian rituals, festivities and activities held in the church associated
with the school. Both children and their parents were exposed to the special
privileges and opportunities available for the school’s Christian children,
especially for those intending to pursue higher studies or seeking employment
in the public service. Inevitably, many Buddhist students eventually embraced Christianity
in later life.
By the third decade of the 19th century, there were more Christian
missionary schools in the country, assisted by the British administration, as
compared to Buddhist schools and pirivena schools combined which had negligible
assistance from government. There were government Sinhala medium schools which
were used primarily by the Buddhists, but none were established in the Kandyan
provinces which were almost exclusively traditional Buddhist areas.
ENGLISH
AS MEDIUM OF INSTRUCTION
In 1832, the British administration made English the medium of
instruction in all government schools which led to the closure of all
government Sinhala medium schools used by Buddhist children. They opened
English medium schools in urban centres in Colombo, Galle, Kandy, Chilaw and
Jaffna districts. At this time, the British established the Colombo
Academy or the present Royal College with the primary objective of producing
English teachers for the new schools. The establishment of Catholic and Christian
Missionary schools in the English medium also increased rapidly during this
time, with assistance from the colonial administration.
As far as opportunities for better employment, especially in the public
sector, English education was an essential requirement. Also, Christians
were accorded preferential treatment when it came to higher learning and better
employment. It is reported that owing to the establishment of English schools
and the preferential treatment accorded to those with English education and of
Christian faith, the tendency was for many thousands of Sinhala Buddhists
children who attended English medium schools to become Christians. As a counter
measure, the initiative of Buddhist scholar monks, several Buddhist schools
were started in different places in the country but they were faced with severe
challenges. It is reported that in 1870, there were only two Buddhist schools
in the country, in Panadura and Dodanduwa with an attendance of 246 children as
against 805 Christian schools with an attendance of 78,086 children.
The intensity of conversion activities was such that in 1850, James de
Alwis, Sinhala scholar, lawyer and theologian said that “before the end of
the century Buddhism would disappear from Ceylon”. The Christian churches
carried out a widespread campaign of propagating Christianity and discrediting
and humiliating Buddhist teachings. It was customary for Christian priests to
deliver public talks undermining Buddhism, which were openly insulting, abusive
and vituperative. Mohottiwatte Gunananda Thera was deeply distressed and
disturbed about the sad plight of Buddhists who were subject to discrimination
and harassment by the Christian church and the British administration. He
decided to move back to Balapitiya with Gunarathana Mahathera.
COPING
WITH PERSONAL TRAGEDIES AND RETURN TO LAY LIFE
A few years later, Balapitiya Gunarathana Mahathera passed away which
was a big loss for Mohottiwatte Gunananda Thera. A few months later, his
father died. He was faced with a serious problem of not having anyone to look
after his mother who was not in good health. This precarious situation led him to
give up robes and return to lay life in order to look after his mother.
He went back to his original name of Migel Mendis. A well known Christian
businessman in Balapitiya named Ibraham de Alwis who knew his parents, was
sympathetic to the plight of this young man and helped him financially to take
care of his mother. Although the young man was keen on being employed in order
to earn an income, Alwis the businessman objected to it because he thought that
the young man, Migel Mendis, who was a teenager by this time should be focusing
on furthering his education. He considered Mendis to be a smart and capable
individual. He introduced the young man to Peiris, a Christian teacher or
Catechist who took the initiative of admitting him to Wesley College in
Colombo. Wesley was a prominent Anglican Christian school in Colombo at this
time. Here, Mendis had the opportunity to learn English and Christianity. He
did well in his studies and won the admiration of his teachers because he was
able to memorize the bible and recite it.
In the meantime, his mother was ailing in Balapitiya and Mendis who was
in Colombo was depressed. He began to lose interest in studies and wanted
to be employed, so that he can earn an income and look after his mother.
Although he was able to find a job at the Observer Newspaper, he could not
continue with it because of the death of his mother. He was deeply depressed
and returned to Balapitiya. At this time, his uncle or his mother’s brother,
who was a Buddhist monk, known as Seenigama Deerarakkitha Thera, was living in
the Kotahena Deepaduttaaraamaya Viharaya. He assisted young Mendis who was in
his late teens at this time. Although he continued to live in Balapitiya,
on and off he visited his uncle at the Kotahena temple. During his stay in Colombo
as a student and in his visits to Kotahena he was well exposed to the plight of
Sinhala Buddhists who were subject to all forms of discrimination and
harassment by the British and their Christian compatriots and
henchmen.
RE-
ORDINATION AND SERMON AT DODANDUWA
During this period, Mendis renewed his relationship with temples and
many scholar Bhikkhus in Balapitiya and Dodanduwa. He was actively involved in
the program of writing the Thripitaka on ola palm-leaves that was taking place
at the Dodanduwa Gala Uda Viharaya. He developed great interest and skill in
this activity. After the completion of writing of the Thripitaka on the Ola
manuscript, it was the custom to ceremoniously donate it to the Chief
Prelate of the Viharaya at a grand religious festival. It was the tradition to
invite a well-known scholar Bhikkhu to give the special sermon on this day.
Mendis took a leading role in organizing this event and took the responsibility
of inviting a prominent bhikkhu to give the sermon. By this time he had made
acquaintance with many of the reputed scholar bhikkhus in the region.
A very large crowd gathered in the Viharaya for the festival. In the
evening when the festival was about to begin, young Mendis came to the Viharaya
in a most dignified manner with an ‘atapirikara’ in his hands. He walked
directly to Sonuththara Mahathera who was the Viharadhipathi (the Chief Prelate
of the temple), and respectfully handing over the atapirikara to him, requested
that he would like to be ordained again as a bhikkhu. He mentioned that he was
an orphan, with a fair exposure to Buddhism and is deeply committed to
Buddhism. He further said that during his stay in Colombo and in his
travels within the country, he has observed and realized the discrimination to
which the Buddhists were subject and how the Christian establishment was
carrying out a campaign to discredit and humiliate Buddhism. He said that he
has a deep desire to save the Buddha Sasana from being destroyed by
non-Buddhist forces. He respectfully requested that he be ordained immediately.
Deeply impressed by Mendis’s words and his courage, the Viharadhipathy
ordained this nineteen year old young man, under the same name he had before as
a bhikkhu – Mohottiwatte Gunananda.
When the time arrived for the climax of the festival to have the sermon
of a prominent scholar bhikkhu, Mohottiwatte Gunananda Thera appeared in the
bana-maduwa, in his yellow robes, in a most elegant manner, to the
surprise and utter joy of the crowd who loudly chanted ‘Saadhu Saadu”. His
well-known sermon on this day was on the Maha Mangala Sutta which thrilled the
large gathering of devotees. His sermon continued until the early hours of the
morning as was the custom at this time.
RETURN
TO KOTAHENA AND BEGINNING OF CAMPAIGN
Gunananda Thera obtained his higher ordination in 1844 when he was 21
years of age. This was at the Balapitiya Udakukkhepa Seemamalakaya. Thereafter,
he obtained further dhamma education from reputed scholar bhikkus at the time.
Subsequently, he moved to Kotahena Deepaduttaaraamaya where he established
himself permanently. At the time when Mohottiwatte Gunananda Thera, returned to
Deepadutthaaramaya in Kotahena he found that many thousands of Buddhists have
converted to Christianity in order to gain a livelihood. Knowledge of English
was essential to get ahead in life at the time and often, after learning
English, most Buddhists converted to Christianity in order to benefit by the
preferential treatment and to secure better livelihood.
The Kotahena Viharaya was at this time in the midst of an exclusively
Christian neighborhood and the Viharaya was surrounded by various Christian
establishments. This was the time when Christians, especially Christian priests
were quite active in openly conducting public talks against Buddhism and
Buddhists. These talks were directly offensive, slanderous and derogatory, and
contained information that was malicious and scornful. In fact, this
callous, insensitive and blasphemous attitude on the part of the Christian establishment
that motivated Buddhist leaders such as Mohottiwatte Gunananda Thera to
get to the forefront irrespective of the risks and challenges involved, in
order to respond to the hateful and profane material against Buddhism spread by
Christians, misleading the masses and undermining the faith and way of life of
indigenous people of the country for over 2000 years. One could argue that it
was the wrong and arrogant attitude of Christians that helped to create a
strong Buddhist force challenging the Christian dominance and influence at the
time. It was the lack of foresight on the part of the Christians that led to
extreme forms of unpleasantness and disharmony between the adherents of the two
religions, and the emergence of Buddhist leaders such as Mohottiwatte Gunananda
Thera, and finally the serious blow and setback, in actual fact the humiliating
defeat suffered by the Christians in the religious debates in late 19th century
culminating in the famous Panadura debate of 1873, which had international implications.
In 1849, when he was twenty-five years old, he held his first important
public sermon in Colombo Fort at a place called Kottambagahayata. During his
period of stay at Kotahena, Mohottiwatte Gunananda Thera travelled extensively
across the country giving pubic sermons to large gathering of Buddhists, on the
need to protect and promote Buddhism and Buddhist way of living. He emphasized
the need for Buddhists not to be victims of Christian conversion. He
highlighted the falsehoods in Christianity and argued against the criticisms
leveled against Buddhism by Christians. He showed the people the value of their
Buddhist cultural inheritance.
COUNTERING
UNJUST ACTIONS
During the latter half of the 19th century one of the cheeky and
disrespectful methods used by the British to undermine Buddhism was the cutting
down Bodhi trees and removal of Buddha statues in public places, especially at
roadside and road intersections. In the pretext of road expansion many Bodhi
trees and Buddha statues in and around Colombo city and other major urban
centres were removed or destroyed by the British. As a direct counter measure
against this unjust and reprehensible actions, Mohottiwatte
Gunananda Thera organized the Bodhiraja Committee” consisting of prominent Buddhist
leaders and began a huge campaign of replanting Bo plants and erecting Buddha
statues at places where these historic Buddhist symbols were removed by the
British. In addition, Mohottiwatte Gunananda Thera made a formal complaint in
writing to the British government in England against this unfair practice. This
led the British Administration to abandon this shameful anti-Buddhist practice.
SERMONS,
ORATORIAL SKILLS
Even as a young bhikkhu, Mohottiwatte Gunananda Thera was an indomitable
orator. He was admired by both the lay and ordained Buddhists for his
fearlessness, utmost courage and dedication to his cause of protecting and
promoting Buddhism in the face of many challenges he had to encounter in the
process. By about the middle of the 19th century, he had made over 4000 sermons
in different places in the country and was known nationwide as a Bhikkhu leader
with oratorical skills were unparalleled.
PROLIFERATION
OF PUBLICATIONS
The Christian missionaries were propagating their religion through
pamphlets and books. During the latter half of the 19th century, the Christian
establishment began a widespread campaign primarily by means of publications
strongly criticizing and undermining Buddhism and Buddhist practices. Many
books and pamphlets were produced by them. They had enormous funds and no
objections from the prevailing British administration to pursue this campaign.
They had the support of the news media which they used profusely to undermine
Buddhism.
The missionaries, who arrived in the island at the beginning of 1812,
also established printing presses in the country. The Wesleyan Press printed
and published the first Sri Lanka journal ‘Masika Thagga’ in 1832 and ‘Shathra
Nidanaya’ in 1846. The Ceylon Observer established in 1834 was the first
independent newspaper published in Ceylon. The Lakmini Pahana newspaper was
printed in 1862 at a press owned by Hendrick Perera. The first unregistered
Sinhala newspaper, Lanka Lokaya was printed in September 1860 at the
Lanka Loka Press in Galle. The first Sinhala Buddhist press was established in
July 1862 and was known as the Lankopakara Press. The establishment of this
press was a result of the Buddhist revival movement during the second half of
the nineteenth century. Bulathgama Dharmalankara Sri Sumanatissa Maha Thera,
the pioneer of the establishment of the Buddhist press, received necessary
financial assistance to establish the Press from the King of Siam (Thailand).
In 1849, Rev. D. J. Gogerly of the Wesleyan mission published ‘Christian
Pragnapthi’. e Mohottiwatte Gunananda Thera and Hikkaduwe Sri Sumangala Nayaka
Thera responded to criticisms leveled against Buddhism contained in Christian
publications, through the ‘Durlabdi Vinodimi’ and ‘Christian Vada Mardanaya’
and ‘Samyak Darshanaya’ during the period -1862-1863. Through journals like
‘Satya Margaya’, Satya Prakashanaya’, ‘Lakmini Kirula’, Christiani Wada
Vighataniya’, and ‘Reversa’ and thousands of pamphlets, the Mohottiwatte
Gunananda Thera refuted the wrong views that were held by Christians.
The Buddhists were seriously handicapped owing to lack of access to
printing facilities. Mohottiwatte Gunananda Thera rose up to the occasion and
with the support of lay devotees, soon made arrangements to purchase a printing
press. This led to a great proliferation of Buddhist publications. Many books,
magazines, newspapers and handouts were published as replies to the arguments
and criticisms leveled against Buddhism by the Christian establishment. They
also highlighted the value of the teachings of the Buddha in understanding
realities regarding life and as a path leading to the eradication of human
suffering. The basic Christian beliefs and concepts were subject to strong
criticism and questioning.
Mohottiwatte Gunananda Thera was well known for his writings and many
publications. His publication titled Bauddha Prasna” or Buddhist Questions was
exceedingly popular and at one stage over 24,000 copies were distributed. These
publications were of great appeal to the Buddhist public and the demand for
them increased rapidly. Most of these publications were made available to the
public at the sermons held countrywide by Mohottiwatte Gunananda
Thera. Among his many publications which were in great demand among the
Buddhists were Lakmini Kirula, Sathya Maargaya (journal), Riviresa, and
Bauddha Edahella. Among other popular publications were: Sathya
Prakashanaya (journal), Kristhiyaani Vigaathanaya, Bauddha Prasna,
‘Durlabdi Vinodimi’, ‘Christian Vada Mardanaya’, ‘Samyak Darshanaya’,
‘Lakmini Kirula’, Christiani Wada Vighataniya’, Lankakoka news paper,
Sarasavi-Sandaresa, Sinhala Bouddhaya, Bauddha Sahodaraya (Sinhalese Buddhist
Brotherhood) and thousands of pamphlets refuting the wrong views that were held
by the opponents of the Sinhala people and
Buddhism.
SCHOLAR
BHIKKHUS OF THE TIME
The Mid to late 19th centuries was a period that saw the rise of several
important scholar bhikkhus in Sri Lanka whose overpowering influence had much
to do with the survival and eventual revival of Buddhism in Sri Lanka. Their
impact was a definite reason for the strengthening of Buddhists as a force to
withstand and challenge the serious intimidation and threats to which Buddhists
and Buddhist education were subject during this precarious period in the
island’s history. Among the outstanding Bhikkhu leaders of this time were
the following:
Venerables –
Hikkaduwe Sri Sumangala (1827-1911) *1,
Weligama Sumangala (1825-1905) **2,
Dodanduwe Piyarathana Tissa (1826 -1904) ***3
Waskaduwe Subhuthi (1835-1917),
Walane Sri Siddartha (1811-1868)
Battaramulle Sri Subhuthi (1832 -1915)
Ratmalane Dhammaloka (1828 – 1887)
Kathaluwe Gunarathana (1832-1841)
Batapola Kalyanatissa (1810-1841)
Walpita Gunarathanatissa (1857-1920)
Bulathgama Dharmalankara Sri Sumanatissa
Koggala Sangatissa
Potuwila Indrajothi
Talhena Amaramoli
Mulleriyawe Gunaratana
Bentara Atthadassi
Randombe Dhammalankara
Walpita Sumanatissa
Mohottiwatte Gunananda (1823- 1890)
*1
Venerable Hikkaduwe Sri Sumangala Nayaka Thera, was one of the
pioneer monks of the Buddhist revivalist movement in the 19th century Sri
Lanka. The service rendered by him to the Buddhist Education is unparalleled.
He was the founder of Vidyodaya Pirivena Maligakanda. He was well versed in
Sinhala, Pali, Sanskrit, English, Buddhism, History, Arithmetic, and
Archaeology. As an erudite monk he has written many books and he started the
newspaper Lankaloka, and helped in the publication of
“Sarasavisandaresa” and “Sinhala Bauddhaya”. He was one of the
primary sources of information on Buddhism for Venerable Mohottiwatte Gunananda
his contribution meant much for the success of the Panadura debate. Col. Henry
Steele Olcott learnt Buddhism and Pali under guidance of Ven. Sumangala.
**2
Venerable Weligama Sumangala Thera was an outstanding scholar bhikkhu
with many important publications -Hitopadsesa Atthadassi, Hitopadsesa
Padarthavykanaya, Upadesa Vinischaya, Siddanta Sekaraya. His work Siddhanta
Sekharaya of 700 pages was printed at the Government Press in 1897. He
established Saugathodaya Vidyalaya at Rankoth Vihara Panadura. He was a close
associate if Sri Edwin Arnold the author of ‘Light of Asia’.
***3
Venerable Dodanduwe Piyarathana Tissa started the first Buddhist school
in Sri Lanka, under the name Jinalabdhi Vishodaka at the Saila-bimbaramaya
Temple in Dodanduwa, in spite of numerous challenges from the colonial
administrators. His intention was to spread Buddhist education in the island
and put an end to discrimination, deprivation and injustice caused to
Buddhists by colonial masters. In order to achieve this Piyarathana Thera
formed a Buddhist Society called ‘Lokartha Sadana.’ His work attracted the
attention Colonel Henry Steel Olcott several years before his arrival in the
island in1880 and the two parties communicated through letters. On the
initiative of Col. Olcott, Ven. Piyarathana Thera was conferred honorary
membership of the Theosophical Society based in the United States. They jointly
laid the initial groundwork for the revival of Buddhist education in Sri Lanka.
Olcott, on the guidance of Ven. Piyarathana Thera, formed the Buddhist
Theosophical Society in Sri Lanka.
DEBATES
SPEARHEADED BY VENERABLE GUNARATHANA
Mohottiwatte Gunananda Thera initiated and led many debates in defense
of Sinhala Buddhists. He consulted many of the scholar Bhikkhu leaders of the
time who were most forthcoming in providing Mohottiwatte Gunananda Thera with
necessary information and assisting him in various other forms. Debates were
conducted initially through exchange of articles between Buddhists and
Christians.
In 1865 was the so called Baddegama debate conducted through exchange of
articles between the two sides. What initiated this debate was a verbal
argument between Venerable Sumangala – a young Buddhist monk of a Vihara in
Baddegama and a Christian priest. The Waragoda debate followed in the same year
and in 1866 there were two debates, one at Liyanagemulla and other
Udanvita in the Satara Korale. In 1871 was the Gampola debate held with
Mohottiwatte Gunananda Thera and Pandit Batuwantudave for the Buddhists and
Rev. Charles Carter and his team for the Christians.
THE
PANADURA DEBATE
These debates culminated in the world famous debate held at Panadura
from the 26th to 28th August 1873. The occasion for the Panadura Debate was
triggered owing a highly offensive and scornful sermon delivered on the 12th of
June 1873 by the Protestant priest Rev. David Silva on the teachings of the
Buddha with reference to the human soul. This was delivered in the Wesleyan
Chapel in Panadura which is one of the first churches established by the
Wesleyan mission in the early part of the 19th century in an almost exclusively
Buddhist area, and in the immediate vicinity of the historic Galkanda or the
present Rankot Viharaya. At the time, this was a well known stronghold of
Buddhists and Buddhist leaders, both lay and ordained. The intension of Rev.
David Silva’s sermon was to disrepute and humiliate the Buddha. He criticized
the teachings of the Buddha in a most sneering and abusive manner. Both the
content of the sermon and the language used was malicious, slanderous and
scathing.
Buddhist leaders of Panadura were hurt and they decided to invite
Mohottiwatte Gunananda Thera to reply Rev. David de Silva. Mohottiwatte
Gunananda Thera came to Galkanda Viharaya (Rankoth Viharaya) on 19th June 1873
and delivered the reply speech denouncing as untrue the arguments of
Christians. However the people of either party were not satisfied with holding
speeches in separate venues and face to face formal debate was initiated by the
Christians. The enraged Protestant missions challenged Mohottiwatte
Gunananda Thera to hold an open verbal debate to establish the truth of the faith.
The monk accepted the challenge, and the dates for the historical face to
face debate was fixed with the agreement of both parties. Rules and regulations
were decided by the debating parties after consulting each other.
P. Jeromias Dias a Buddhist leader of Panadura at the time, prepared a
large stage and the pavilion in one of his lands called Dombagahawatte near
Galkanda Viharaya and the Wesleyan church. The pavilion was attractively
decorated. The Christians were represented by able men, the ablest debaters in
the island whom their church could have summoned. They included Revs.
David Silva, S. Langdon, Principal of Richmond College, S. Tab, S. Calls, C.
Jayasinghe, F. Rodrigo, the catechist Sirimanne, Mudliyar de Soysa, Dunupola
Nilame and assisted by a host of foreign and local theologians. The speakers
for the joint protestant delegation were Rev. David de Silva of the Wesleyan
mission and Rev. F. S. Sirimanne, a Catechist of the Church Missionary Society.
The Buddhist monks participating in the debate were Venerables:
Gunaratna Tissa Mahathera of Panadura, Hikkaduwe Sumangala Mahathera,
Weligama Sri Sumangala Mahathera, Ratmalane Sri Dharmaloka Mahathera, Waskaduwe
Sri Subhuthi Mahathera, Batuwanthudawa Devarakshitha Mahathera, Potuwila
Indrajoti Mahathera, Koggala Sangatissa Mahathera, Talhena Amaramoli Mahathera
and Mulleriyawe Gunaratana Mahathera. Mohottiwatte Gunananda Thera was to
lead the Buddhist side and be the sole speaker for the Buddhist delegation.
The crucial debate commenced at the appointed time of eight in the
morning each day and ended at five in the evening. The debate went on for two
days. On the first day there were over 10,000 people to hear and see the debate
from Panadura and the neighboring areas of Pasdun Korale and Raigam Korale,
including more than one hundred Buddhist monks. The debate ranged from the
nature of God, the Soul and resurrection on the one hand, to the concept of
Karma, Rebirth, Nirvana and the principle of Paticca – Sumuppada or dependent
origination.
BUDDHISTS
– THE CLEAR WINNERS
The debate took place in a peaceful manner and Mohottiwatte Gunananda
Thera delivered the closing speech in the evening of the final day, and refuted
effectively the malicious charges made against the teachings of the Buddha. At
the end of the debate, it was quite clear to everyone that that the Buddhist
side outshone others. Mohottiwatte Gunananda Thera presented the Buddhist
point of view in a most eloquent manner. His reasoning was exceptionally
powerful and his eloquence was most convincing which made the Buddhists the
clear winners of the debate. After the debate the thousands of people
left the grounds shouting “SADHU SADHU”, jubilantly expressing their
joy at the outcome of the debate.
The debate ended with a clear victory for the Buddhists. Mohottiwatte
Gunananda Thera not only replied effectively to the fallacies of the Christian
speakers, but also enlightened them on the principles and tenets of the
Buddhist doctrine. Buddhists were overjoyed with the outcome of this historic
debate. Festivities were held in every temple to mark their triumph and the
effigy of Mohottiwatte Gunananda Thera was carried in procession in every
village. This triumph became a great source of inspiration, strength and
courage for Sinhala Buddhists to work more vigorously to revive their lost
glory.
PUBLICITY
OF THE DEBATE
Newspapers such as the Lakrivikirana, the Ceylon Times and the
Ceylon Observer carried reports on the debate. The Ceylon Times which was the
leading English newspaper at the time sent a special representative to report
the proceedings of the debate. A complete report of all the speeches corrected
by the speakers themselves was published in English day by day. As arranged by
the Editor of ‘Ceylon Times’ named John Cooper, an English summary of the whole
debate was prepared by Edward Perera. This was printed in the form of a booklet
including the proceedings of the debate under the title “A full
Account of the Buddhist Controversy held at Panadura in August
1873”. Thousands of copies of this English translation were
published and distributed widely.
Dr. James Martin Peebles an American happened to be in Sri Lanka during
the time of the debate and had occasion to read the book on the debate
published by the Ceylon Times. Upon his return to USA, Dr. Peebles
published the book with an introduction explaining how the Buddhists in
Sri Lanka have shown the real position of Christianity. He gave the book the
title “Buddhists and Christianity Face to Face”. As a result
Europeans specially the intellectuals wanted to know about Buddhism and
directed their attention towards Sri Lanka.
IMPACT
OF THE PANADURA DEBATE
The aftermath and impact of the debate was extraordinary with far reaching
national and international implications. It soon became the major force behind
re-establishing the identity and pride of Sinhala Buddhists that was
diminishing rapidly under the deceitful, repressive and authoritarian practices
of the British Administration. Besides, the Panadura Debate contributed
immensely as an eye opener for the Buddhists. It helped to accelerate the
Buddhist Revival Movement.
Its international impact was equally significant providing the world
with a wealth of knowledge that greatly appealed to and appreciated by the
intelligentsia. It definitely helped to bring about increased awareness in the
western world, about the teachings of the Buddha. Colonel Henry Steel Olcott
and Madame Blawatsky were among those deeply influenced by the contents of the
book published by Peebles. After reading it Colonel Otcott become
deeply interested in Buddhism. He felt this is one of the religions he was
looking for to unearth the secret of the Universe. It was Mohottiwatte
Gunananda Thera’s eloquent presentation of the Buddhist point of view that
impressed him most. Olcott described Mohottiwatte Gunananda Thera as “the
most brilliant Polemic Orator of the Island, the terror of the missionaries,
with a very intellectual head, most brilliant and powerful champion of the
Sinhala Buddhism”.
HENRY
STEELE OLCOTT & THE BUDDHIST THEOSOPHICAL SOCIETY
Colonel Olcott came to Sri Lanka on the 17th May 1880, and joined forces
with Mohottiwatte Gunananda Thera and all prominent Bhikkhu leaders to help
accelerate the activities of the Buddhist revival movement that has gained
extraordinary momentum at the time. After he came to the island with the
support of Buddhist leaders he formed the Buddhist Theosophical Society where
he worked tirelessly for the revival of Buddhism in Sri Lanka. As a dynamic
leader of this movement, he was able to deal effectively with the colonial
rulers. The Buddhist Theosophical Society was instrumental in opening schools
to provide Buddhism- based education to the younger generation.
In 1881 full moon day of Vesak, Colonel Olcott, with the support of
prominent Bhikkhu leaders inaugurated at Kelaniya a Buddhist National Fund for
the promotion of the religious and secular education of Buddhist children and
the dissemination of Buddhist Literature. Starting in 1881 Buddhist Sunday
schools were started in several places within Colombo including Pettah,
Kotahena, Borella, Maradana, Barber Street, Messenger Street, Slave Island,
Peliyagoda and Panchikawatte. In 1886, the Sunday school in Pettah was
converted to the Pettah Buddhist English School which was soon subject to
improvement and became Ananda College. The initiative and interest taken by
Venerable Maha Theras such as Hikkaduwe Sri Sumangala, Mohottiwattte
Gunananda, Weligama Sumangala, Dodanduwe Piyarathana Tissa in furthering
Buddhist education and in the establishment of Buddhist schools received a
tremendous boost with the active involvement in this work of Colonel Olcott,
who was particularly keen in promoting Buddhist English schools. This gave much
strength to the Buddhist revival that was taking place across the country in
the late 19th century.
In 1888 there were eight Buddhist schools which increased to 99 in the
year 1898. In 1898 there were 11,577 children in Buddhist schools. The Roman
Catholics had 30,425; Wesleyans 22,808; Church of Mission 14,110. Thus
Buddhists had the fourth place in regard to the number of pupils in their
schools. In 1899 there were 134 schools in the list of Buddhist schools with an
attendance of 15,490 children. In 1900 the number of schools increased to 150
in the Buddhist Theosophical Society’s list.
By 1902 the success of Buddhist work was so alarming to the Christians
that the church missionary Society passed a resolution in that year against the
employment of Christians who had at any time served in Buddhist schools. But
this does not seem to have made much impression because in the following year
the number of Buddhist schools had risen to 174. No less than 185 schools
of the Society drew a sum of Rs. 48,502.90 from government by way of grant in
1904.
That same year the Rev. G.B.Ekanayake writing in East and West showed
a remarkable change in the attitude of the Christians church toward the
Buddhist revival. The contemptuous indifference which in the earlier stage
assigned to the revival an ephemeral existence and the violent opposition
subsequently directed against it. Ekanayaka did not hesitate to admit that the
current of Christian’s conversion had been effectually stemmed by the Buddhist
revival.
In 1907 there were 215 schools of the Society of which 186 with an
attendance of 23,975 had registered. In 1909 the number of schools increased to
224 and in 1914 to 230, and in 1915 to 249 schools. In 1917, the Buddhist
Girls’ College (now Visaka Vidyalaya) was started. The 17 Buddhist English
schools established under the Buddhist Theosophical Society with an
attendance of over 5,000 pupils with a staff of over 230 include Ananda
College, Colombo; Nalanda Vidyalaya, Colombo; Dharmaraja College, Kandy; Ananda
Sastralaya, Kotte; Olcott Vidyalaya, Colombo; Jinaraja Vidyalaya, Gampola,
Taxila Vidyalaya, Horana; Sri Pada Vidyalaya, Hatton; Rahula Vidyalaya, Katugostota;
Vijaya college, Matale; Anurudda College, Nawalapitiya; Buddhist English Mixed
School, Dodanduwa; Mahinda Vidyalaya, Anuradapura; Gamini Vidyalaya,
Bentota; and Suriya Vidyalaya, Kolonnawa. The Sinhalese schools that were
established at the time had an attendance of nearly 70,000 children.
BUDDHIST
DEFENCE COMMITTEE
On January 28, 1884, ten years after the Panadura debate, with the
initiative of Sri Sumangala Nayaka Thera, Mohottiwatte Gunananda Thera
and Colonel Olcott and the active participation of many lay Buddhist leaders,
the Buddhaarakshaka Committee or Buddhist Defense Committee was inaugurated
at a meeting held at the Vidyodaya Pirivena in Maligakande. Its primary
objective was the safeguarding Buddhist interests. Muhandiran A. P. Dharma
Gunawardana, Don Carolis Hewavitharana, H. A. Fernando, Carolis Pujitha
Gunawardana were elected as the office-bearers of the committee while Colonel
Henry Steele Olcott served as an honorary member. This Committee drew up six
demands which were submitted to the British government through Colonel Olcott
who visited England personally for the purpose in February 1884.
Subsequently a sub committee comprising Mohottiwatte Gunananda
Thera, Hikkaduwa Sri Sumangala Thera, Don Carolis Hewavitharana, A.P.
Dharma Gunawardana, William de Abrew, Carolis Pujitha Gunawardana, Charles A.
de Silva, N. S. Fernando, Peter de Abrew and William Fernando was set up to
look into the possibility of designing a prestigious symbol of identity for the
Buddhists. The blue, yellow, red, white and orange coloured flag designed by
Carolis Pujitha Gunawardana was unanimously accepted by the committee as the
most appropriate symbol of identity of the Buddhists.
The Buddhist Defense Committee was instrumental in obtaining the
approval of the British colonial government to restore the Vesak Poya holiday
enjoyed by Buddhists since historic times, which was abolished by the Dutch in
1770 and also the traditional Sinhala New Year holiday. Vesak Poya was declared
a public holiday on April 28, 1885 and a month earlier the Sinhala New
Year day was declared a public holiday. Vesak celebrations were held on a grand
scale in 1885 throughout the country.
HOISTING
OF THE BUDDHIST FLAG
The heroic Most Venerable Mohottiwatte Gunananda Thera hoisted the five
coloured Buddhist flag for the first time at the Deepaduththaramaya Temple in
Kotahena on the Vesak Full-moon Poya day of April 28, 1885. On this historic
day, the sermon given by him to thousands of Buddhists is considered as one of
his best. The flag was also hoisted at the Kelaniya Raja Maha Viharaya,
Hunupitiya Gangaramaya, Vidyodaya Pirivena and at the headquarters of the
Buddhist Theosophical Society in Colombo. Anagarika Dharmapala hoisted the
Buddhist flag at the Buddha Gaya temple on the Esala Full Moon Day in 1891.
This flag is recognized and adopted today as the Buddhist flag of the entire
international Buddhist community representing all Buddhist
traditions.
* The Portuguese Catholics were most
savage, cruel and inhuman persecutors of Buddhism and were responsible for
widespread and senseless killings and the destruction of many Buddhist temples,
monasteries and historical monuments and looting of valuable treasures. People
were subject to violence for over 150 years. They were forced to change
their traditional names and embrace the Catholic faith if they wished to obtain
positions under their regime. This state of affairs continued until they were
expelled from the island by the Dutch invaders. Among primary interests of the
Dutch was the propagation of Protestant Christianity and their policies and
actions against Buddhists were not too different to those of the Portuguese.
Embracing Christianity was necessary in order to take up employment in the
government. Christian baptism was made mandatory for the registration of birth
and no marriage was legally registered outside the church. The Parish School
system introduced by the Dutch missionaries was instrumental in proselytizing
Buddhists. They abolished the Poya holidays. This scornful period of Dutch rule
ended in 1796 when they were ousted by the British.
This
paper drew heavily from information contained in the following publications:
According
to updated data on 24 June, there are 30 more matches to be played before
semi-final. The top four teams as at present viz. England, Australia, NZ
and India have 13 games amongst themselves . There are 17 more matches
with all other teams.
NZ
and England have shown some degree of vulnerability thus far. Amongst the
current top 4 teams, England will face tough opponents of
Australia, India and NZ in their remaining encounters. NZ will face
Australia. Australia will face England and NZ. And India will face England. In
this case, England’s current standing likely to be exposed by Australia,
India and NZ.
SRI
LANKA Vs SOUTH AFRICA:
Last
time SL played ODI at Chester-Le-Street ground was way back in May 2014
against England. SL won by 157 runs. Sachitra Senanayake achieved 4
wickets. It is claimed to be a spin friendly pitch. This will be the
first time South Africa playing on this ground.
To
achieve victory, Sri Lanka must see off Imran Thahir. Kusal Janith, Kusal
Mendis, Avishkha must not try to attack Imran, instead if the players can score
15 – 20 runs off Imran without losing a wicket that will be stepping stone
towards victory. Imran is at his best at the moment.
SRI
LANKA V WEST INDIES:
West
Indies have played twice at Chester Ground in July 2000 against England
and Zimbabwe. On both occasions West Indies lost by massive 10 and
6 wickets.
SRI
LANKA V INDIA:
At
Leeds, Sri Lanka played 3 ODIs since 2006 against England, in all occasions, SL
won. In the most recently played match in June 2019 world cup against England,
substantial contributions were made by Avishkha, Kusal Mendis and Angelo with
the bat, whilst Malinga, Dananjaya and Isuru Udana excelled with the ball.
During the same period, India played 3 matches against England at this
ground, losing two and winning one match.
TEAM
PERFORMANCES:
Isuru
Udana is a better all-rounder, compared with Tissera Perera. Avishka Fernando
need to play in all three matches.
US Secretary of State Mike Pompeo will start a three-nation tour from June 24 through New Delhi, Osaka and Seoul, to advance the shared goal of a free and open Indo-Pacific” which is but a euphemism for containing expansionist China.
It may not be smooth sailing for Pompeo in New Delhi because there are grave trade issues between India and the US. American sanctions against Iran, Venezuela, and Cuba have affected India’s import of oil. Sanctions against Russia have affected weapons imports from that country.
Pompeo will be in New Delhi with a long wish list, and also offers which he hopes, will wean India away from dalliance with the Beijing and Moscow.
Indian Prime Minister Narendra Modi’s stance at the Summit of the Shanghai Cooperation Organization (SCO) in Bikshek on June 14, should worry the US as it indicated that India might lean towards China and Russia in an effort to be independent of the US.
The US policy of pressing India to fall in line with its foreign policy and its economic interests, and punishing India if it fell out of line have not gone down too well in New Delhi. India is now a different kettle of fish with Modi back in power in greater strength than before after the parliamentary elections.
Thus, Pompeo might well find Modi’s charming exterior hiding a hard interior.
Trade War
On June 5, the Trump Administration terminated India’s eligibility for a special trade status that allowed US$ 6 billion worth of Indian goods into the US duty-free. It is reported that more trade sanctions may follow as President Donald Trump pushes India to open up its medical devices, dairy products and retail markets to US companies. High Indian import duties irk US exporters. Tighter e-commerce rules, which were introduced earlier in 2019, have hurt Amazon and Walmart.
But Indians also have tales of woe to tell. The sanctions imposed by the US on Iran, Venezuela, Cuba and Russia are hurting Indian oil and arms imports. To India the US appears to be brazenly indulging in a modern version of gunboat diplomacy.
On June 16, India imposed retaliatory tariffs on 29 goods imported from the US. The 29 US goods include walnuts, apples, and some pulses. India and the US had been locking horns over the US decision to raise tariffs on Indian aluminum and steel products. The new Indian tariffs will impose a burden of US$ 220 million to US$ 290 million on the US.
However, to smoothen matters, Secretary of State Pompeo is expected to sugarcoat his demands. An indication of this was there in his speech at the US-India Business Council Ideas Summit on June 12.
Hoping to swing major concessions from Prime Minister Modi, Pompeo made extremely flattering remarks about him. Many observers were surprised by the result, but, frankly, I wasn’t. I’ve been watching closely. My team at the State Department was watching closely. And we knew – we knew that the Prime Minister was a new kind of leader for the world’s most populous democracy.”
He is the son of a tea seller who worked his way up to governing a state for 13 years and now leads one of the world’s truly emerging powers. He’s made economic development for the poorest Indians a priority. And, indeed, millions who once went without light bulbs now have electricity. And millions who lacked cooking stoves now have them,” Pompeo said.
We are eager to help India establish secure communications networks – including 5G networks,” he added, in a bid to keep the Chinese company Huawei away from the Indian market.
Pompeo also praised the new Indian Foreign Minister, S.Jaishankar, who is believed to be friendly to the US. He’s ready to cultivate a warmer relationship with America – and he knows that the feeling is mutual,” Pompeo said.
But for all the praise Pompeo heaped on the Indian leader and the Foreign Minister, there was no offer to help India build up its manufacturing sector which is lagging behind China.
Veteran Indian diplomat M.K.Bhadrakumar has pointed out that all that Pompeo might offer is shale gas at market prices and state-of-the-art fighter aircraft. To fund purchases, the US will help India raise private capital for years to come.”
Pompeo would want India to complete the Westinghouse civil nuclear project. In March, the US had agreed to build six nuclear power plants in India. But Westinghouse is in a bad way. And there is this controversial 2010 Indian law which says that in case of an accident in a nuclear plant, the provider of the technology, and not the operator, will bear the cost.
In an article written for the Observer Research Foundation in April 2019, Dr.Manoj Joshi says that the report that the US will help build six nuclear power plants in India should be taken with a pinch of salt.
When it comes to the US, inter-governmental declarations are not how business gets done. It requires working through a labyrinth of terms and conditions with companies and financial institutions. And, the nuclear-reactor business is not too healthy in the US,” Joshi writes.
He also points out that Westinghouse has just emerged from a Chapter 11 bankruptcy settlement on account of the construction of four AP1000 reactors in Georgia and South Carolina.
According to Joshi, the announcement of building six reactors in India came during Foreign Secretary Vijay Gokhale’s visit to the US and it seemed to have been aimed at pleasing Washington at a time when bilateral trade ties appeared to have hit turbulence. It was also a token genuflection towards the Indo-US nuclear deal of 2008, he remarks.
This deal, with its commitment to promote US nuclear reactor sales to India, came unstuck after India passed a stringent liability law (in 2010) that made the manufacturers, rather than the operator, primarily liable for damage in the event of an accident,” Joshi points out.
Cancelled Lankan Visit
The US has suffered a setback by cancelling Pompeo’s visit to Sri Lanka. The primary aim of Pompeo’s visit, slated for June 27, was to thrash out an agreement over some sensitive clauses in the controversial US-proposed Status of Forces Agreement (SOFA).
But SOFA is a too hot a potato for Sri Lankan politicians to hold in an election year because it is widely seen as a grave infringement of Sri Lanka’s sovereignty. Both President Maithripala Sirisena and Prime Minister Ranil Wickremesinghe are opposed to SOFA on the same grounds.
Sirisena had told Foreign Minister Tilak Marapona to make it clear to the US officials in Washington that SOFA is not acceptable, though US officials insisted that the issues were technical in nature and could be settled through further talks.
According to the Janatha Vimukthi Peramuna (JVP), SOFA would grant US military personnel, US military contractors and US military suppliers, the same perks and privileges granted to technical and administrative officers of the US Embassy.
The draft agreement also allows the above-mentioned personnel to enter the country with only a US Government Issued ID card (without a passport).
JVP MP Bimal Ratnayake, said that SOFA would take away Sri Lanka’s right to inspect any US vessels (aircraft or naval vessels) that enter Sri Lanka, adding that Sri Lanka will not be able to prosecute any of the personnel under Sri Lankan law for any offence, and that Sri Lanka would not have authority to inspect whatever they bring in or take out of the country.”
Recently, Defense Secretary, Gen.(Rtd) Shantha Kottegoda, told the Pathikada program on Sirasa TV, that SOFA should not be signed. He also said that no foreign troops are needed to protect Sri Lanka referring to provisions in SOFA in regard to the deployment of US defense personnel in the island.
Prime Minister Ranil Wickremesinghe says the National Thowheed Jamaat (NTJ) threat has been effectively neutralised and all those who had links to NTJ leader Zahran have been arrested. He assures that the country is now safe. Curiously, he is striving to have the government’s controversial Counterterrorism Bill ratified in a bid to replace the existing Prevention of Terrorism Act; he believes that the country has had to tackle the problem of international terrorism and there should be new laws. He is confident that his government has the backing of foreign powers to ward off the ISIS threat.
How can anyone be so sure that the ISIS really had a hand in the Easter carnage? The Hindu has reported that the ISIS was initially unaware of the Easter Sunday attacks though it claimed the responsibility for them, later on. If it had ordered the bombings, it would have lost no time in claiming the responsibility.
Of the seven Easter Sunday blast sites, four were in Colombo and one in a suburb—the Kochchikade Church, Kingsbury, Cinnamon Grand, Shangri-La and a guesthouse in Dehiwala. The others were in Negombo and Batticaloa. There were eight explosions including two at Shangri-La, and five of the blast sties can be connected with a line, which extends from Dehiwala to Kochchikade, skirting the Colombo Port City. Why were there two blasts at Shangri-La? Had Zahran been instructed by the person or persons who handled him to make sure that it suffered extensive damage? Was that hotel the main target?
As for the Dehiwala blast, why on earth did the terrorist on a suicide mission, the planning of which must have taken months, blow himself up in an unknown location? It is being claimed in some quarters that he was the person sent to attack Taj Samudra, but he left the place, having failed to trigger an explosion three times, and blew himself up in Dehiwala. There is no such thing as a defective suicide jacket that fails to explode thrice and then goes off. Interestingly, on 29 April, Archbishop of Colombo Malcolm Cardinal Ranjith told the media that St. Mary’s Church, Dehiwala had been among the terrorist targets, but the bomber had abandoned his plan and blown himself up elsewhere in the same area.
Meanwhile, UPFA MP Dayasiri Jayasekera has gone on record as saying that the NTJ bomber assigned to attack Taj Samudra did not carry out the blast due to the presence of some highly connected persons there. The CID and the TID have not requested MP Jayasekera to name them. What one gathers from this statement by no less a person than SLFP General Secretary Jayasekera, a trusted lieutenant of President Maithripala Sirisena, who is the Defence Minister and the Commander-in-Chief, is that information about the identities of the persons he has stopped short of naming will throw fresh light on the terror attacks.
Let it be repeated that all Easter Sunday blasts, save the one in Batticaloa, were on the littoral between Dehiwala to Negombo. China’s string of pearls is known to one and all, and the terror attacks in Colombo looked like a ‘string of blasts’ around the Port City being built by the Chinese, who are also trying to attract investors.
If the ISIS has been behind the Easter attacks, then nobody can claim that the country is safe, for it does not believe in one-off attacks; there must be more sleeper cells. Was Zahran handled by some other external outfit though the ISIS has claimed the responsibility for the blasts? Spy ops can be stranger than fiction if one goes by the confessions made by former top spies like Victor Ostrovsky, who authored ‘By way of Deception’, an explosive chronicle of his work as a secret agent.
The police ought to explain why they have chosen to ignore MP Jayasekera’s aforesaid claim.
