Features
Balancing Human Rights with Duties and Responsibilities
Some InterAction Council Members
By Dr Laksiri Fernando
Under the present international and national circumstances of each and every country, balancing human rights with human duties and responsibilities is of paramount importance. Although this has been a theme from the beginning of human civilization, humans have always had a tendency to undermine duties and responsibilities. The reason perhaps being that they gave priority to material needs and personal interests instead of overall moral values and ethical principles.
Now, we have reached a crisis point with the coronavirus pandemic, global warming, natural disasters and environmental pollution. Even before, these moral issues existed with respect to universal poverty, malnutrition and class discrimination. No international leader however appeared to care much for these issues when they were in power.
The InterAction Council (IAC) consisting of a group of former statemen and leaders however came up with a Universal Declaration of Human Duties in 1997 which has much relevance today. Nevertheless, it is not clear whether this would be followed up by the IAC and others under the present circumstances.
Past Religious Discourses
Almost all religious leaders and most (ancient) philosophers emphasised the importance of human duties and responsibilities along with or separate from rights. Those were mainly times of feudalism or similar social settings. Therefore, one could cynically argue that those pronouncements were mainly aimed at justifying feudal societies, if not feudal exploitation.
However, a closer look at those teachings shows that whether it was Hinduism, Buddhism, Confucianism, Greek philosophy, Judaism or Islam, the purpose was to advocate rightful or spiritual individuals and cohesive societies. Almost all of those leaders found something wrong with the existing societies. Different leaders, of course, offered different reasons and explanations. The teachings also differed depending on the times and circumstances. For example, Sigalovada Sutta of the Buddha differed from the Laws of Manu of Hinduism. Sermon of the Mount of Jesus differed from the Ten Commandments that Moses advocated. These differences also were in respect of duties and responsibilities.
It is difficult to discuss or compare all religious and premodern philosophical doctrines, in this short space, justifying the importance of duties and responsibilities. However, the importance or the similarity between the Sigalovada Sutta (Buddhist) and the Sermon on the Mount (Christian) cannot be overlooked.
Both discourses started with general moral principles whether we fully agree with them or not. The Buddha talked about four vices in conduct, evil action in four ways, and six channels for dissipating wealth as preface to his main discourse. Altogether 14 evil things were emphasised, that people have an obligation to refrain from. (See Narada Thera on Sigalovada Sutta).
Christ talked about eight beatitudes before the main sermon. These were put forward as positive attributes. Blessed are (1) the poor in spirit, (2) who are meek in behaviour, (3) the mourners, (4) who suffer from hunger, (5) who are the merciful, (6) those who are pure in heart, (7) the peacemakers, and (8) those who have been persecuted for righteousness’ sake. When he said ‘blessed are those who suffer from hunger,’ the purpose was not to justify poverty, but to sympathise with the poor in unreasonable society. (See Charles Gore for the Sermon on the Mount).
In most of these moral principles, which have now been abandoned by many disciples, both leaders came closer in principle and heart. In the Veludvara Sutta, Buddha said “one should not do anything to others that one does not like done to oneself.” Likewise, near the end of the Sermon on the Mount, Jesus said: “So in everything, do to others what you would have them do to you.” This common principle is now identified as the ‘Golden Rule.’
Sigalovada Sutta
The Sigalovada Sutta is undoubtedly much pertinent to today’s debates on rights and duties, emphasising the reciprocity between different duties of duty holders. In advising Sigala about the real meaning of worshiping the ‘six quarters,’ the Buddha explained the mutuality of duties between: children and parents; students and teachers; husbands and wives; friends and associates; employees and employers; religious leaders and their followers.
Interpreted by Narada Thera, the most interesting today might be the following.
‘There are five ways a husband should minister duties to a wife: (i) by being courteous to her, (ii) by not despising her, (iii) by being faithful to her, (iv) by handing over authority to her, and (v) by providing her with adornments.’
On the other hand, ‘There are five ways a wife must minister duties to a husband: (i) by performing her duties well, (ii) being hospitable to relations and attendants, (iii) being faithful, (iv) by protecting what he brings, and (v) being skillful and industrious in discharging her duties.’
Of course the duties were formulated based on the circumstances of the times. However, it is important to note that the duties of the husband came before the duties of the wife.
During the modern era
It was towards the end of the medieval period in Europe that the rights of individuals or groups (with some status) started to emerge. Magna Carta of 1215 was one example. It was by the rebellious Barons against an authoritarian King/s that these rights were first articulated.
However, it is a mistake to consider that modern philosophers and intellectuals were not concerned about people’s duties. In 1673, Samuel Pufendorf wrote his treatise, ‘On the Duty of Man and Citizen.’ He based his arguments on what was meant as natural law and said ‘more inhumanity to man has been done by man himself than any other causes of the nature.’ According to him, the first duty of man is to God, and then to the ‘natural laws’ governing society. As a consequence, man has duties to himself, fellow citizens and the society.
When we normally refer to the modern origins of human rights philosophy, we refer only to the ‘Declaration of the Rights of Man and Citizen’ of the French Revolution (1789) or revised versions thereafter. However, in 1795 there was a ‘Declaration of the Rights and Duties of Man and Citizen.’ “The maintenance of society requires that those who compose it should both know and fulfill their duties,” the document declared.
This second declaration which became the basis of a new French constitution after Robespierre’s terror and anarchy (before Napoleon’s reign), declared both rights and duties. ‘Liberty, equality, security and property’ were declared as rights. On the duties side, first came the duties of the legislators (like our parliamentarians), and the government. To mention only two of the other duty propositions, it said (1) “the obligations of each person to society consist in defending it, serving it, living in submission to the laws, and respecting those who are the agents of them,” and (2) “no one is a good citizen unless he is a good son, good father, good brother, good friend, and good husband.”
I can go on and on, referring to other declarations (of that time and after) and to philosophers like Emmanuel Kant, Emile Durkheim or Mahatma Gandhi. However the pertinent question is why did the drafter’s of the UN ‘Universal Declaration of Human Rights (UDHR)’ in 1948 overlook this side of human nature or necessity? I have previously mentioned that I asked this question from one of the UDHR drafters, John Humphrey, in 1988 at a UNESCO conference held in Malta. Unfortunately, he did not have a good answer except referring to Article 29 of the UDHR!
InterAction Council
In 1983, a former Prime Minister of Japan, Takeo Fukuda, initiated the InterAction Council (IAC). The other leaders who were in the forefront then and thereafter were Helmut Schmidt (Germany), Pierre Trudeau (Canada), Bill Clinton (US), and Malcolm Frazer (Australia). There were many others as members. As the IAC pronounced, “The idea was that former world leaders would be free to reflect on their experiences, and look beyond the immediacy of current issues and the limitation of national interests, to focus on the long term structural factors driving the global agenda.”
It was in 1987 that the Council convened an important meeting, in Rome, of religious leaders for a dialogue of religious kind (interreligious dialogue) to emphasize ethical principles necessary in the circumstances of cold war, ideological and religious animosities, globalization of extreme profit making efforts and the neglect of moral and ethical principles.
Conclusion
More pertinent to our discussion here is the InterAction Council’s initiative, during 1996 and 1997, to bring a ‘Universal Declaration of Human Responsibilities’ which in fact was a great achievement.
During this era of globalisation, the Council declared that “Globalisation also applies to the necessity for global ethical standards, since without ethics and self-restraint, humankind would revert to the Jungle.” It identified the ‘Golden Rule’ as an ethical standard common to all major religions that makes a collective life possible.
Although the Declaration (another UDHR) was a great achievement, it was not properly followed up for reasons clearly not known. The InterAction Council is planning to have its (previously postponed) 37th Plenary Meeting on December 1 and 2, 2021, in Malta, in association with the One Young World organization.
Considering the validity of human duties and responsibilities along with human rights, under the present circumstances of coronavirus pandemic, global warming, environmental disasters, and increasing global poverty, it is hoped and suggested that the InterAction Council would lay much emphasis on promoting those ethical principles in its forthcoming meeting.
by Dr Gotabhya Ranasinghe
Senior Consultant Cardiologist
National Hospital Sri Lanka
When we sought a meeting with Hon Dr. Ramesh Pathirana, Minister of Health, he graciously cleared his busy schedule to accommodate us. Renowned for his attentive listening and deep understanding, Minister Pathirana is dedicated to advancing the health sector. His openness and transparency exemplify the qualities of an exemplary politician and minister.
Dr. Palitha Mahipala, the current Health Secretary, demonstrates both commendable enthusiasm and unwavering support. This combination of attributes makes him a highly compatible colleague for the esteemed Minister of Health.
Our discussion centered on a project that has been in the works for the past 30 years, one that no other minister had managed to advance.
Minister Pathirana, however, recognized the project’s significance and its potential to revolutionize care for heart patients.
The project involves the construction of a state-of-the-art facility at the premises of the National Hospital Colombo. The project’s location within the premises of the National Hospital underscores its importance and relevance to the healthcare infrastructure of the nation.
This facility will include a cardiology building and a tertiary care center, equipped with the latest technology to handle and treat all types of heart-related conditions and surgeries.
Securing funding was a major milestone for this initiative. Minister Pathirana successfully obtained approval for a $40 billion loan from the Asian Development Bank. With the funding in place, the foundation stone is scheduled to be laid in September this year, and construction will begin in January 2025.
This project guarantees a consistent and uninterrupted supply of stents and related medications for heart patients. As a result, patients will have timely access to essential medical supplies during their treatment and recovery. By securing these critical resources, the project aims to enhance patient outcomes, minimize treatment delays, and maintain the highest standards of cardiac care.
Upon its fruition, this monumental building will serve as a beacon of hope and healing, symbolizing the unwavering dedication to improving patient outcomes and fostering a healthier society.We anticipate a future marked by significant progress and positive outcomes in Sri Lanka’s cardiovascular treatment landscape within the foreseeable timeframe.
by Fr. Emmanuel Fernando, OMI
Jesuit Fr. Aloysius Pieris (affectionately called Fr. Aloy) celebrated his 90th birthday on April 9, 2024 and I, as the editor of our Oblate Journal, THE MISSIONARY OBLATE had gone to press by that time. Immediately I decided to publish an article, appreciating the untiring selfless services he continues to offer for inter-Faith dialogue, the renewal of the Catholic Church, his concern for the poor and the suffering Sri Lankan masses and to me, the present writer.
It was in 1988, when I was appointed Director of the Oblate Scholastics at Ampitiya by the then Oblate Provincial Fr. Anselm Silva, that I came to know Fr. Aloy more closely. Knowing well his expertise in matters spiritual, theological, Indological and pastoral, and with the collaborative spirit of my companion-formators, our Oblate Scholastics were sent to Tulana, the Research and Encounter Centre, Kelaniya, of which he is the Founder-Director, for ‘exposure-programmes’ on matters spiritual, biblical, theological and pastoral. Some of these dimensions according to my view and that of my companion-formators, were not available at the National Seminary, Ampitiya.
Ever since that time, our Oblate formators/ accompaniers at the Oblate Scholasticate, Ampitiya , have continued to send our Oblate Scholastics to Tulana Centre for deepening their insights and convictions regarding matters needed to serve the people in today’s context. Fr. Aloy also had tried very enthusiastically with the Oblate team headed by Frs. Oswald Firth and Clement Waidyasekara to begin a Theologate, directed by the Religious Congregations in Sri Lanka, for the contextual formation/ accompaniment of their members. It should very well be a desired goal of the Leaders / Provincials of the Religious Congregations.
Besides being a formator/accompanier at the Oblate Scholasticate, I was entrusted also with the task of editing and publishing our Oblate journal, ‘The Missionary Oblate’. To maintain the quality of the journal I continue to depend on Fr. Aloy for his thought-provoking and stimulating articles on Biblical Spirituality, Biblical Theology and Ecclesiology. I am very grateful to him for his generous assistance. Of late, his writings on renewal of the Church, initiated by Pope St. John XX111 and continued by Pope Francis through the Synodal path, published in our Oblate journal, enable our readers to focus their attention also on the needed renewal in the Catholic Church in Sri Lanka. Fr. Aloy appreciated very much the Synodal path adopted by the Jesuit Pope Francis for the renewal of the Church, rooted very much on prayerful discernment. In my Religious and presbyteral life, Fr.Aloy continues to be my spiritual animator / guide and ongoing formator / acccompanier.
Fr. Aloysius Pieris, BA Hons (Lond), LPh (SHC, India), STL (PFT, Naples), PhD (SLU/VC), ThD (Tilburg), D.Ltt (KU), has been one of the eminent Asian theologians well recognized internationally and one who has lectured and held visiting chairs in many universities both in the West and in the East. Many members of Religious Congregations from Asian countries have benefited from his lectures and guidance in the East Asian Pastoral Institute (EAPI) in Manila, Philippines. He had been a Theologian consulted by the Federation of Asian Bishops’ Conferences for many years. During his professorship at the Gregorian University in Rome, he was called to be a member of a special group of advisers on other religions consulted by Pope Paul VI.
Fr. Aloy is the author of more than 30 books and well over 500 Research Papers. Some of his books and articles have been translated and published in several countries. Among those books, one can find the following: 1) The Genesis of an Asian Theology of Liberation (An Autobiographical Excursus on the Art of Theologising in Asia, 2) An Asian Theology of Liberation, 3) Providential Timeliness of Vatican 11 (a long-overdue halt to a scandalous millennium, 4) Give Vatican 11 a chance, 5) Leadership in the Church, 6) Relishing our faith in working for justice (Themes for study and discussion), 7) A Message meant mainly, not exclusively for Jesuits (Background information necessary for helping Francis renew the Church), 8) Lent in Lanka (Reflections and Resolutions, 9) Love meets wisdom (A Christian Experience of Buddhism, 10) Fire and Water 11) God’s Reign for God’s poor, 12) Our Unhiddden Agenda (How we Jesuits work, pray and form our men). He is also the Editor of two journals, Vagdevi, Journal of Religious Reflection and Dialogue, New Series.
Fr. Aloy has a BA in Pali and Sanskrit from the University of London and a Ph.D in Buddhist Philosophy from the University of Sri Lankan, Vidyodaya Campus. On Nov. 23, 2019, he was awarded the prestigious honorary Doctorate of Literature (D.Litt) by the Chancellor of the University of Kelaniya, the Most Venerable Welamitiyawe Dharmakirthi Sri Kusala Dhamma Thera.
Fr. Aloy continues to be a promoter of Gospel values and virtues. Justice as a constitutive dimension of love and social concern for the downtrodden masses are very much noted in his life and work. He had very much appreciated the commitment of the late Fr. Joseph (Joe) Fernando, the National Director of the Social and Economic Centre (SEDEC) for the poor.
In Sri Lanka, a few religious Congregations – the Good Shepherd Sisters, the Christian Brothers, the Marist Brothers and the Oblates – have invited him to animate their members especially during their Provincial Congresses, Chapters and International Conferences. The mainline Christian Churches also have sought his advice and followed his seminars. I, for one, regret very much, that the Sri Lankan authorities of the Catholic Church –today’s Hierarchy—- have not sought Fr.
Aloy’s expertise for the renewal of the Catholic Church in Sri Lanka and thus have not benefited from the immense store of wisdom and insight that he can offer to our local Church while the Sri Lankan bishops who governed the Catholic church in the immediate aftermath of the Second Vatican Council (Edmund Fernando OMI, Anthony de Saram, Leo Nanayakkara OSB, Frank Marcus Fernando, Paul Perera,) visited him and consulted him on many matters. Among the Tamil Bishops, Bishop Rayappu Joseph was keeping close contact with him and Bishop J. Deogupillai hosted him and his team visiting him after the horrible Black July massacre of Tamils.
Sri Lanka-Singapore Free Trade Agreement
By Gomi Senadhira
senadhiragomi@gmail.com
“You might tell fairy tales, but the progress of a country cannot be achieved through such narratives. A country cannot be developed by making false promises. The country moved backward because of the electoral promises made by political parties throughout time. We have witnessed that the ultimate result of this is the country becoming bankrupt. Unfortunately, many segments of the population have not come to realize this yet.” – President Ranil Wickremesinghe, 2024 Budget speech
Any Sri Lankan would agree with the above words of President Wickremesinghe on the false promises our politicians and officials make and the fairy tales they narrate which bankrupted this country. So, to understand this, let’s look at one such fairy tale with lots of false promises; Ranil Wickremesinghe’s greatest achievement in the area of international trade and investment promotion during the Yahapalana period, Sri Lanka-Singapore Free Trade Agreement (SLSFTA).
It is appropriate and timely to do it now as Finance Minister Wickremesinghe has just presented to parliament a bill on the National Policy on Economic Transformation which includes the establishment of an Office for International Trade and the Sri Lanka Institute of Economics and International Trade.
Was SLSFTA a “Cleverly negotiated Free Trade Agreement” as stated by the (former) Minister of Development Strategies and International Trade Malik Samarawickrama during the Parliamentary Debate on the SLSFTA in July 2018, or a colossal blunder covered up with lies, false promises, and fairy tales? After SLSFTA was signed there were a number of fairy tales published on this agreement by the Ministry of Development Strategies and International, Institute of Policy Studies, and others.
However, for this article, I would like to limit my comments to the speech by Minister Samarawickrama during the Parliamentary Debate, and the two most important areas in the agreement which were covered up with lies, fairy tales, and false promises, namely: revenue loss for Sri Lanka and Investment from Singapore. On the other important area, “Waste products dumping” I do not want to comment here as I have written extensively on the issue.
1. The revenue loss
During the Parliamentary Debate in July 2018, Minister Samarawickrama stated “…. let me reiterate that this FTA with Singapore has been very cleverly negotiated by us…. The liberalisation programme under this FTA has been carefully designed to have the least impact on domestic industry and revenue collection. We have included all revenue sensitive items in the negative list of items which will not be subject to removal of tariff. Therefore, 97.8% revenue from Customs duty is protected. Our tariff liberalisation will take place over a period of 12-15 years! In fact, the revenue earned through tariffs on goods imported from Singapore last year was Rs. 35 billion.
The revenue loss for over the next 15 years due to the FTA is only Rs. 733 million– which when annualised, on average, is just Rs. 51 million. That is just 0.14% per year! So anyone who claims the Singapore FTA causes revenue loss to the Government cannot do basic arithmetic! Mr. Speaker, in conclusion, I call on my fellow members of this House – don’t mislead the public with baseless criticism that is not grounded in facts. Don’t look at petty politics and use these issues for your own political survival.”
I was surprised to read the minister’s speech because an article published in January 2018 in “The Straits Times“, based on information released by the Singaporean Negotiators stated, “…. With the FTA, tariff savings for Singapore exports are estimated to hit $10 million annually“.
As the annual tariff savings (that is the revenue loss for Sri Lanka) calculated by the Singaporean Negotiators, Singaporean $ 10 million (Sri Lankan rupees 1,200 million in 2018) was way above the rupees’ 733 million revenue loss for 15 years estimated by the Sri Lankan negotiators, it was clear to any observer that one of the parties to the agreement had not done the basic arithmetic!
Six years later, according to a report published by “The Morning” newspaper, speaking at the Committee on Public Finance (COPF) on 7th May 2024, Mr Samarawickrama’s chief trade negotiator K.J. Weerasinghehad had admitted “…. that forecasted revenue loss for the Government of Sri Lanka through the Singapore FTA is Rs. 450 million in 2023 and Rs. 1.3 billion in 2024.”
If these numbers are correct, as tariff liberalisation under the SLSFTA has just started, we will pass Rs 2 billion very soon. Then, the question is how Sri Lanka’s trade negotiators made such a colossal blunder. Didn’t they do their basic arithmetic? If they didn’t know how to do basic arithmetic they should have at least done their basic readings. For example, the headline of the article published in The Straits Times in January 2018 was “Singapore, Sri Lanka sign FTA, annual savings of $10m expected”.
Anyway, as Sri Lanka’s chief negotiator reiterated at the COPF meeting that “…. since 99% of the tariffs in Singapore have zero rates of duty, Sri Lanka has agreed on 80% tariff liberalisation over a period of 15 years while expecting Singapore investments to address the imbalance in trade,” let’s turn towards investment.
Investment from Singapore
In July 2018, speaking during the Parliamentary Debate on the FTA this is what Minister Malik Samarawickrama stated on investment from Singapore, “Already, thanks to this FTA, in just the past two-and-a-half months since the agreement came into effect we have received a proposal from Singapore for investment amounting to $ 14.8 billion in an oil refinery for export of petroleum products. In addition, we have proposals for a steel manufacturing plant for exports ($ 1 billion investment), flour milling plant ($ 50 million), sugar refinery ($ 200 million). This adds up to more than $ 16.05 billion in the pipeline on these projects alone.
And all of these projects will create thousands of more jobs for our people. In principle approval has already been granted by the BOI and the investors are awaiting the release of land the environmental approvals to commence the project.
I request the Opposition and those with vested interests to change their narrow-minded thinking and join us to develop our country. We must always look at what is best for the whole community, not just the few who may oppose. We owe it to our people to courageously take decisions that will change their lives for the better.”
According to the media report I quoted earlier, speaking at the Committee on Public Finance (COPF) Chief Negotiator Weerasinghe has admitted that Sri Lanka was not happy with overall Singapore investments that have come in the past few years in return for the trade liberalisation under the Singapore-Sri Lanka Free Trade Agreement. He has added that between 2021 and 2023 the total investment from Singapore had been around $162 million!
What happened to those projects worth $16 billion negotiated, thanks to the SLSFTA, in just the two-and-a-half months after the agreement came into effect and approved by the BOI? I do not know about the steel manufacturing plant for exports ($ 1 billion investment), flour milling plant ($ 50 million) and sugar refinery ($ 200 million).
However, story of the multibillion-dollar investment in the Petroleum Refinery unfolded in a manner that would qualify it as the best fairy tale with false promises presented by our politicians and the officials, prior to 2019 elections.
Though many Sri Lankans got to know, through the media which repeatedly highlighted a plethora of issues surrounding the project and the questionable credentials of the Singaporean investor, the construction work on the Mirrijiwela Oil Refinery along with the cement factory began on the24th of March 2019 with a bang and Minister Ranil Wickremesinghe and his ministers along with the foreign and local dignitaries laid the foundation stones.
That was few months before the 2019 Presidential elections. Inaugurating the construction work Prime Minister Ranil Wickremesinghe said the projects will create thousands of job opportunities in the area and surrounding districts.
The oil refinery, which was to be built over 200 acres of land, with the capacity to refine 200,000 barrels of crude oil per day, was to generate US$7 billion of exports and create 1,500 direct and 3,000 indirect jobs. The construction of the refinery was to be completed in 44 months. Four years later, in August 2023 the Cabinet of Ministers approved the proposal presented by President Ranil Wickremesinghe to cancel the agreement with the investors of the refinery as the project has not been implemented! Can they explain to the country how much money was wasted to produce that fairy tale?
It is obvious that the President, ministers, and officials had made huge blunders and had deliberately misled the public and the parliament on the revenue loss and potential investment from SLSFTA with fairy tales and false promises.
As the president himself said, a country cannot be developed by making false promises or with fairy tales and these false promises and fairy tales had bankrupted the country. “Unfortunately, many segments of the population have not come to realize this yet”.
(The writer, a specialist and an activist on trade and development issues . )
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