by Dr B.J.C.Perera 
MBBS(Cey), DCH(Cey), DCH(Eng), MD(Paed), MRCP(UK), FRCP(Edin),
FRCP(Lon), FRCPCH(UK), FSLCPaed, FCCP, Hony FRCPCH(UK), Hony. FCGP(SL) 
Specialist Consultant Paediatrician and Honorary Senior Fellow,
Postgraduate Institute of Medicine, University of Colombo, Sri Lanka.
Joint Editor, Sri Lanka Journal of Child Health

In an age of unprecedented global development, technological advancements, universal connectivity, and improvements in living standards in many areas of the world, it is a very dark irony that child food poverty remains a pressing issue. UNICEF defines child food poverty as children’s inability to access and consume a nutritious and diverse diet in early childhood. Despite the planet Earth’s undisputed capacity to produce enough food to nourish everyone, millions of children still go hungry each day. We desperately need to explore the multifaceted deleterious effects of child food poverty, on physical health, cognitive development, emotional well-being, and societal impacts and then try to formulate a road map to alleviate its deleterious effects.

Every day, right across the world, millions of parents and families are struggling to provide nutritious and diverse foods that young children desperately need to reach their full potential. Growing inequities, conflict, and climate crises, combined with rising food prices, the overabundance of unhealthy foods, harmful food marketing strategies and poor child-feeding practices, are condemning millions of children to child food poverty.

In a communique dated 06th June 2024, UNICEF reports that globally, 1 in 4 children; approximately 181 million under the age of five, live in severe child food poverty, defined as consuming at most, two of eight food groups in early childhood. These children are up to 50 per cent more likely to suffer from life-threatening malnutrition. Child Food Poverty: Nutrition Deprivation in Early Childhood – the third issue of UNICEF’s flagship Child Nutrition Report – highlights that millions of young children are unable to access and consume the nutritious and diverse diets that are essential for their growth and development in early childhood and beyond.

It is highlighted in the report that four out of five children experiencing severe child food poverty are fed only breastmilk or just some other milk and/or a starchy staple, such as maize, rice or wheat. Less than 10 per cent of these children are fed fruits and vegetables and less than 5 per cent are fed nutrient-dense foods such as eggs, fish, poultry, or meat. These are horrendous statistics that should pull at the heartstrings of the discerning populace of this world.

The report also identifies the drivers of child food poverty. Strikingly, though 46 per cent of all cases of severe child food poverty are among poor households where income poverty is likely to be a major driver, 54 per cent live in relatively wealthier households, among whom poor food environments and feeding practices are the main drivers of food poverty in early childhood.

One of the most immediate and visible effects of child food poverty is its detrimental impact on physical health. Malnutrition, which can result from both insufficient calorie intake and lack of essential nutrients, is a prevalent consequence. Chronic undernourishment during formative years leads to stunted growth, weakened immune systems, and increased susceptibility to infections and diseases. Children who do not receive adequate nutrition are more likely to suffer from conditions such as anaemia, rickets, and developmental delays.

Moreover, the lack of proper nutrition can have long-term health consequences. Malnourished children are at a higher risk of developing chronic illnesses such as heart disease, diabetes, and obesity later in life. The paradox of child food poverty is that it can lead to both undernutrition and overnutrition, with children in food-insecure households often consuming calorie-dense but nutrient-poor foods due to economic constraints. This dietary pattern increases the risk of obesity, creating a vicious cycle of poor health outcomes.

The impacts of child food poverty extend beyond physical health, severely affecting cognitive development and educational attainment. Adequate nutrition is crucial for brain development, particularly in the early years of life. Malnutrition can impair cognitive functions such as attention, memory, and problem-solving skills. Studies have consistently shown that malnourished children perform worse academically compared to their well-nourished peers. Inadequate nutrition during early childhood can lead to reduced school readiness and lower IQ scores. These children often struggle to concentrate in school, miss more days due to illness, and have lower overall academic performance. This educational disadvantage perpetuates the cycle of poverty, as lower educational attainment reduces future employment opportunities and earning potential.

The emotional and psychological effects of child food poverty are profound and are often overlooked. Food insecurity creates a constant state of stress and anxiety for both children and their families. The uncertainty of not knowing when or where the next meal will come from can lead to feelings of helplessness and despair. Children in food-insecure households are more likely to experience behavioural problems, including hyperactivity, aggression, and withdrawal. The stigma associated with poverty and hunger can further exacerbate these emotional challenges. Children who experience food poverty may feel shame and embarrassment, leading to social isolation and reduced self-esteem. This psychological toll can have lasting effects, contributing to mental health issues such as depression and anxiety in adolescence and adulthood.

Child food poverty also perpetuates cycles of poverty and inequality. Children who grow up in food-insecure households are more likely to remain in poverty as adults, continuing the intergenerational transmission of disadvantage. This cycle of poverty exacerbates social disparities, contributing to increased crime rates, reduced social cohesion, and greater reliance on social welfare programmes. The repercussions of child food poverty ripple through society, creating economic and social challenges that affect everyone. The healthcare costs associated with treating malnutrition-related illnesses and chronic diseases are substantial. Additionally, the educational deficits linked to child food poverty result in a less skilled workforce, which hampers economic growth and productivity.

Addressing child food poverty requires a multi-faceted approach that tackles both immediate needs and underlying causes. Policy interventions are crucial in ensuring that all children have access to adequate nutrition. This can include expanding social safety nets, such as food assistance programmes and school meal initiatives, as well as targeted manoeuvres to reach more vulnerable families. Ensuring that these programmes are adequately funded and effectively implemented is essential for their success.

In addition to direct food assistance, broader economic and social policies are needed to address the root causes of poverty. This includes efforts to increase household incomes through living wage policies, job training programs, and economic development initiatives. Supporting families with affordable childcare, healthcare, and housing can also alleviate some of the financial pressures that contribute to food insecurity.

Community-based initiatives play a vital role in combating child food poverty. Local food banks, community gardens, and nutrition education programmes can help provide immediate relief and promote long-term food security. Collaborative efforts between government, non-profits, and the private sector are necessary to create sustainable solutions.

Child food poverty is a profound and inescapable issue with far-reaching consequences. Its deleterious effects on physical health, cognitive development, emotional well-being, and societal stability underscore the urgent need for comprehensive action. As we strive for a more equitable and just world, addressing child food poverty must be a priority. By ensuring that all children have access to adequate nutrition, we can lay the foundation for a healthier, more prosperous future for individuals and society as a whole. The fight against child food poverty is not just a moral imperative but an investment in our collective future. Healthy, well-nourished children are more likely to grow into productive, contributing members of society. The benefits of addressing this issue extend beyond individual well-being, enhancing economic stability and social harmony. It is incumbent upon us all to recognize and act upon the understanding that every child deserves the right to adequate nutrition and the opportunity to thrive.

Despite all of these existent challenges, it is very definitely possible to end child food poverty. The world needs targeted interventions to transform food, health, and social protection systems, and also take steps to strengthen data systems to track progress in reducing child food poverty. All these manoeuvres must comprise a concerted effort towards making nutritious and diverse diets accessible and affordable to all. We need to call for child food poverty reduction to be recognized as a metric of success towards achieving global and national nutrition and development goals.

Material from UNICEF reports and AI assistance are acknowledged.

By Prof. Kirthi Tennakone
ktenna@yahoo.co.uk

Thoughtfulness is the quality of being conscious of issues that arise and considering action while seeking explanations. It facilitates finding solutions to problems and judging experiences.

Almost all human accomplishments are consequences of thoughtfulness.

Can you perform day-to-day work efficiently and effectively without being thoughtful? Obviously, no. Are there any major advancements attained without thought and contemplation? Not a single example!

Science and technology, art, music and literary compositions and religion stand conspicuously as products of thought.

Thought could have sinister motives and the only way to eliminate them is through thought itself. Thought could distinguish right from wrong.

Empathy, love, amusement, and expression of sorrow are reflections of thought.

Thought relieves worries by understanding or taking decisive action.

Despite the universal virtue of thoughtfulness, some advocate an idea termed mindfulness, claiming the benefits of nurturing this quality to shape mental wellbeing. The concept is defined as focusing attention to the present moment without judgment. A way of forgetting the worries and calming the mind – a form of meditation. A definition coined in the West to decouple the concept from religion. The attitude could have a temporary advantage as a method of softening negative feelings such as sorrow and anger. However, no man or woman can afford to be non-judgmental all the time. It is incompatible with indispensable thoughtfulness! What is the advantage of diverting attention to one thing without discernment during a few tens of minute’s meditation? The instructors of mindfulness meditation tell you to focus attention on trivial things. Whereas in thoughtfulness, you concentrate the mind on challenging issues. Sometimes arriving at groundbreaking scientific discoveries, solution of mathematical problems or the creation of masterpieces in engineering, art, or literature.

The concept of meditation and mindfulness originated in ancient India around 1000 BCE. Vedic ascetics believed the practice would lead to supernatural powers enabling disclosure of the truth. Failing to meet the said aspiration, notwithstanding so many stories in scripture, is discernable. Otherwise, the world would have been awakened to advancement by ancient Indians before the Greeks. The latter culture emphasized thoughtfulness!

In India, Buddha was the first to deviate from the Vedic philosophy. His teachers, Alara Kalama and Uddaka Ramaputra, were adherents of meditation. Unconvinced of their approach, Buddha concluded a thoughtful analysis of the actualities of life should be the path to realisation. However, in an environment dominated by Vedic tradition, meditation residually persisted when Buddha’s teachings transformed into a religion.

In the early 1970s, a few in the West picked up meditation and mindfulness. We Easterners, who criticize Western ideas all the time, got exalted after seeing something Eastern accepted in the Western circles. Thereafter, Easterners took up the subject more seriously, in the spirit of its definition in the West.

Today, mindfulness has become a marketable commodity – a thriving business spreading worldwide, fueled largely by advertising. There are practice centres, lessons onsite and online, and apps for purchase. Articles written by gurus of the field appear on the web.

What attracts people to mindfulness programmes? Many assume them being stressed and depressed needs to improve their mental capacity. In most instances, these are minor complaints and for understandable reasons, they do not seek mainstream medical interventions but go for exaggeratedly advertised alternatives. Mainstream medical treatments are based on rigorous science and spell out both the pros and cons of the procedure, avoiding overstatement. Whereas the alternative sector makes unsubstantiated claims about the efficacy and effectiveness of the treatment.

Advocates of mindfulness claim the benefits of their prescriptions have been proven scientifically. There are reports (mostly in open-access journals which charge a fee for publication) indicating that authors have found positive aspects of mindfulness or identified reasons correlating the efficacy of such activities. However, they rarely meet standards normally required for unequivocal acceptance. The gold standard of scientific scrutiny is the statistically significant reproducibility of claims.

If a mindfulness guru claims his prescription of meditation cures hypertension, he must record the blood pressure of participants before and after completion of the activity and show the blood pressure of a large percentage has stably dropped and repeat the experiment with different clients. He must also conduct sessions where he adopts another prescription (a placebo) under the same conditions and compares the results. This is not enough, he must request someone else to conduct sessions following his prescription, to rule out the influence of the personality of the instructor.

The laity unaware of the above rigid requirements, accede to purported claims of mindfulness proponents.

A few years ago, an article published and widely cited stated that the practice of mindfulness increases the gray matter density of the brain. A more recent study found there is no such correlation. Popular expositions on the subject do not refer to the latter report. Most mindfulness research published seems to have been conducted intending to prove the benefits of the practice. The hard science demands doing the opposite as well-experiments carried out intending to disprove the claims. You need to be skeptical until things are firmly established.

Despite many efforts diverted to disprove Einstein’s General Theory of Relativity, no contradictions have been found in vain to date, strengthening the validity of the theory. Regarding mindfulness, as it stands, benefits can neither be proved nor disproved, to the gold standard of scientific scrutiny.

Some schools in foreign lands have accommodated mindfulness training programs hoping to develop the mental facility of students and Sri Lanka plans to follow. However, studies also reveal these exercises are ineffective or do more harm than good. Have we investigated this issue before imitation?

Should we force our children to focus attention on one single goal without judgment, even for a moment?

Why not allow young minds to roam wild in their deepest imagination and build castles in the air and encourage them to turn these fantasies into realities by nurturing their thoughtfulness?

Be more thoughtful than mindful?

by Rohana R. Wasala

It seems that persistent attacks directed in different forms at the historic Buddhist cultural establishment of Sri Lanka are based on the deliberate misconception or the distorted perception that the Buddhist worldview is entirely pessimistic, life denying, backward, divisive, xenophobic, and that the demoralising defeatist attitudes supposedly adopted by the majority Sinhalese Buddhist community have blighted the onward march of the island nation’s economic and human development over the past seventy-six years of independence allegedly leading to the recent sudden economic collapse and bankruptcy of the country. However, the actual causes of the prevailing economic despair and political instability are not far to seek as is plainly known to any unbiased observer:

these are pressures from competing global powers in the arena of regional geopolitics due to Sri Lanka’s strategic geographical location, the after effects of the catastrophic pandemic visitation and other natural and artificial disasters, internal power politics, subversive NGO activities, corruption among politicians, bureaucrats and business interests, and so on, to name some of the obvious reasons behind the almost sudden economic and political decline.

Ill-informed Buddhism bashers don’t talk about any of these real causes, except the last, that too, only to highlight the corruption of the SLPP politicians who, with a handful of exceptions, it is now clear, are rogues in nationalist garb, and have betrayed the cause that enabled them to get to parliament, for narrow antisocial personal ends, thereby rendering the power of the popular mandate given them with a two-thirds majority at the 2019 and 2020 elections null and void. But, at the same time, there is an unwarranted coupling of corrupt politicians with their hapless victims, the 6.9 million, who returned them to power out of their excusable ignorance and innocence.

Blaming arbitrarily all the economic and political ills of the past on Buddhism and Buddhists has led to an unacceptable denial of justice and democracy to the multiethnic Sri Lankan population including the Sinhalese Buddhist majority, who overwhelmingly voted for a system change based on the One Country One Law principle at the 2019 presidential and 2020 parliamentary elections.

In this short piece, I will focus only on the charge that Buddhist teachings are so otherworldly and regressive that they hinder economic production by blunting the Buddhist adherents’ desire for wealth earning and comfortable living.

Desiring material or economic prosperity (implied in atthi sukhaya, the first of the four types of happiness that lay householders should seek) at the level of the individual and the society is not frowned upon in Buddhism, but rather encouraged. Working for, and achieving the right kind of economic security and stability for enjoying a fulfilling, virtuous worldly life by the lay householder and the society in general is something that the Buddha repeatedly advocated. In Buddhist literature, we come across the following story: Once, Sakka, the king of gods, was asked by Matali, his charioteer: “My Lord, when all the world worships you, who are you worshipping?” Sakka answered: “I pay homage to those householders who lead righteous lives, and nourish their wives and children according to (the tenets of) the Dhamma”. Desire for a happy contented lay life enjoying sensual pleasures in the right way (which aspiration is a reasonable motive for acquiring material wealth) should not be confused with the profound Buddhist concept of tanha (or thirst, craving, greed that causes the unsatisfactoriness/suffering or dukkha covered in the first of the Four Noble Truths, which express the essence of Buddhism).

The Buddha delineates four types of happiness that can be experienced by lay householders in the Anana sutta or Discourse on freedom from financial indebtedness: 1) atthi sukha: the happiness of earning wealth by just and righteous means, 2) bhoga sukha: the happiness of spending the wealth thus earned liberally on one’s family, friends and for doing meritorious deeds for general welfare, 3) anana sukha: the happiness of being free from debts, and 4) anavajja sukha: the happiness of living a blameless life without committing evil in mind, body, and speech.

So, the Buddha did not dismiss gihi saepa or normal sensual pleasures indulged in by ordinary people living a lay/worldly life as something to be avoided as a hindrance to one’s progress towards emancipation from endless samsaric wandering through the realization of nibbana. But a Buddhist is not expected to sacrifice everything and everyone in their life for that end. Nibbana/Nirvana is the summum bonum of Buddhism, the highest good or the ultimate spiritual goal that is attainable through perfected ethical conduct by following the Noble Eightfold Path. To do this an individual need not entirely give up a householder’s life. Nibbana is to be achieved while a person is still living, either in this life itself or in a subsequent one.

A happy peaceful society supported by material prosperity is a primary target of Buddhism. The symbolic formula that used to be often quoted not long ago by supporters of the long entrenched goal of turning our country into an economically stable independent nation exploiting its natural and human resources to the optimum level based on the typically secular-friendly Buddhist principles was the quartet gamai pansalai wewai dagabai “the village, the pansala/vihara, the waewa/tank, and the dagaba/chaitya (place of worship)”. This, of course, does not mean that Sri Lanka’s economy should be an exclusively agrarian one, or a rigid Buddhist religious state-run system.

According to the most recent census statistics (2022), in terms of religious affiliation, Sinhalese Buddhists constitute 70.2% (or roughly 15 million) of the 22.18 million total Sri Lankan population. The Sinhalese ethnic community of about 16 million including non-Buddhist Sinhalese account for three fourths of the total population; so, the remaining one quarter of the population comprises other ethnic groups. I take ‘Sri Lankan population’ to mean all the people who inhabit the island of Sri Lanka as their home forming a single ‘Sri Lankan nation’. Out of this the Sinhalese Buddhist religious majority is today facing the worst existential threat ever in their unbroken Buddhist civilizational history of twenty-three centuries purely for complex internal and external political and economic reasons that arise from its geopolitically, commercially and strategically vital geographical location in the new designated Indo-Pacific region.

 Sinhalese Buddhists and Hindu Tamils respectively form 70.2% and 12.6% of the total population; Christian/Catholics account for 7.4% and Muslims 9.7%. The different communities have coexisted in Sri Lanka in peace and harmony for centuries absorbing the benign influence of Buddhist culture. When free from deliberately divisive religion-based politics, and externally imposed constraints, this sound state of affairs will go on undisturbed and help Sri Lanka forge ahead as a modern nation. The much-touted ‘reconciliation’ concept is a fake construction whose ultimate aim is the total disintegration of the unitary Sri Lankan state.

Of vital importance for the peaceful survival of our Sri Lankan nation is the fact that the solidarity and cooperation between the two larger communities of Buddhists and Hindus (70.2% + 12.6% = 82.8%) who in common espouse similar, intrinsically accommodating, and non-proselytising, non-totalitarian, basically secular religious cultural values, emerges as the key to the restoration of permanent national unity that has been gravely undermined by meddling global and regional players pursuing rival geopolitical interests in the Indo-Pacific region and by the handful of their self-seeking local agents and allies. Such unity between Tamil Hindu and Sinhalese Buddhist Sri Lankans will be a communal lodestone for attracting fellow Christian/Catholic and Muslim minorities towards stronger social integration with them. The Vesak period provides an excellent opportunity for all patriotic Sri Lankans to focus on this all-important theme in the name of our children.