Casteism, the canker!

By Dr Upul Wijayawardhana

The malign influence of casteism was well explained in the editorial, “Canker of clientelism” (The Island, 14 March) wherein it was stated: “Caste-based politics has stood many crooks in good stead, and led to the presence of so many semi-literate politicians in Parliament, which has control over public finance. Some of these characters such as former chain snatchers, pickpockets, hooch dealers and cattle rustlers also claw their way to the Cabinet, and control vital sectors. The caste-factor is so dominant in Sri Lankan politics that it is well-nigh impossible to get rid of these unsavoury elements at elections owing huge block votes at their disposal; political parties are dependent on them to win elections. Religion and ethnicity also blind electors to reality and tribal instincts drive them to vote for some misfits.”

For the title, the editor has used the most appropriate word, though not in common usage nowadays, canker; derived from Latin ‘cancer’ and old French ‘chancre’ which is defined in dictionaries as ‘a malign and corrupting influence that is difficult to eradicate.’ How better can the role of casteism be described, not only in politics but also in many other vital spheres? Though such a division based on trades practiced may have had some significance in the past, it is a totally outmoded concept in the modern era. Though I have had a fair share of experience in my youth and was hoping that casteism would soon disappear, it has not happened, unfortunately, being perpetuated by politicians and, rather paradoxically, by Buddhist priests.

In fact, I became aware of the caste system due to the involvement of my father, C Justin Wijayawardhana in politics. Though the Matara branch of the UNP chose him as the candidate for 1952 and 1956 parliamentary elections, the high-command turned it down and parachuted a businessman of dubious repute from Weligama for the 1952 election and a retired district judge from Colombo for the 1956 election. Apparently, it was done because Matara was considered an electorate dominated by the caste they belonged to! Surprisingly, this kind of the baptism of Matara electorate had been done by the comrades of the Communist Party itself!

Looking back, I wonder whether my eligibility for the Commonwealth Scholarship for postgraduate studies in medicine, in 1969, was overlooked because of caste discrimination rather than political pressure. A few days before the interview, my father dropped in our flat, on his way to meet PM Dudley Senanayake over some issues in Matara, and inquired whether he should mention my scholarship to Dudley. I told him not to as I wanted to get selected on merit. I was the only applicant under the age, it was stated preference would be given. I had a Distinction in Medicine in the final examination in addition to a distinction in Pharmacology in the 3rd MBBS examination. A candidate older than I, above the age for preferential choice, and had only one distinction (Pathology & Bacteriology in 3rd MBBS) was awarded the scholarship! The chairman of the selection panel and he were from the same caste, which may be a coincidence.

The next setback is my career was also due to caste discrimination. Having missed the Commonwealth scholarship, I was in the UK on a Health Department scholarship to obtain MRCP, which I did in 1971. Prof. Varagunam informed me that a vacancy for a senior lecturer had arisen in the Department of Medicine in Peradeniya when I applied. However, as I could not afford to return for the interview, I sent an appeal to the selection panel to consider my application in absentia and was surprised to get a registered letter informing me that I had been selected.

I returned in January 1972, ready to settle down in Kandy, but my hopes were dashed on reporting for duty to Dr D A Jayasinghe, Assistant Director of Hospitals, when he told me that the DHS, Prof R (real name withheld) had refused to release me. He could not explain why, though he agreed that up-to-then it was routine for specialists to be released for permanent teaching positions in the university. I am indebted to Prof Varagunam for keeping the position open for almost two years but I neither went pleading to Prof R nor sought help from politicians to secure my release. Instead, I opted to go to Badulla as Consultant Physician and took a step down in June 1973 to join Dr Wallooppillai as his Registrar in Cardiology Unit.

Prof R was well known to be pro-Sinhala Buddhist and I had done nothing to antagonise him. Therefore, I was baffled by his decision till the subject clerks at the Health Ministry informed me of his antipathy towards one particular caste. They pointed several instances where he had given top positions to doctors of his caste over more senior and better qualified from other casts. Worse still, he had granted overseas study leave before confirmation in post, breaching the Establishment Code, to a young doctor of his caste! It was sad and so disappointing to see such puny behaviour from an academic.

The worst form of caste discrimination is the caste-based Nikaya system, which is the biggest affront to the Buddha, who preached equality twenty-six centuries ago, but our Mahanayakas indulge in discriminatory practices even today! What is the justification for Siyam Nikaya to offer higher-ordination only to Govigama caste and exclude others? The Amarapura Nikaya to have about 21 sub-divisions based on caste and creed?

Casteism is a canker, a malign and corrupting influence that is difficult to eradicate, which muddles politics but has it got a place in religion? Is it not the time for all the Mahanayakas, of which there are many, to come together and declare that casteism has no place in Buddhism and higher-ordination is open to all in all Nikayas? The ideal would be the abolition of all Nikayas with one Sanghanayaka, but unfortunately that is not likely to happen!