Features
Teaching for job market and ‘liberating the whole person’ during Covid-19 pandemic
by Liyanage Amarakeerthi
(This is based on a short presentation made at a promotion interview at the University of Peradeniya on November 19th, 2020. Author thanks Professors KNO Dharmadasa, Wimal Wijayarathne and OG Dayarathna Banda, Dean/Arts who encouraged him to publish this speech.)
At universities, we are busy teaching online. It is heartbreaking to find many students lack required facilities. Teaching on Zoom, for example, takes smart phones and personal computers for granted. We have to assume that Internet access is as ubiquitous as air, but reality is otherwise. Attendance at live Zoom classes can be as low as 40 percent in the Faculty of Arts, where students from underprivileged backgrounds account for the majority. Therefore, we need to record our lectures and make them available through other means. I myself have WhatsApp groups for all my classes to transmit important course content with a minimal cost. The university and the faculty take admirable care with extremely limited resources to make sure that no student is left behind. But the situation is far from satisfactory.
In addition to Corona, our political authorities routinely tell us that what we teach at the faculties of arts has become irrelevant and obsolete. They regularly ask us to produce employable graduates. Recently, President Gotabaya Rajapaksa was seen in a video clip telling a graduate that she should have studied ‘something technical.’ While it is wrong to produce an endless number of external graduates merely with degree certificates to wave at media cameras at the Lipton Circus, learning something ‘technical’ signifies a poor understanding of university education.
I want to reflect on the true meaning of education at the faculties of Arts. At our faculties we teach courses in the humanities and the social sciences. As a scholar in literature and language, I am at the most pressured end of the spectrum: Learning literature is the most removed from ‘something technical.’ Therefore, we, the humanities scholars at universities, routinely have to justify what we are doing in teaching and research. There reflections are made in that context.
Vision of the founding fathers
The founding fathers of the University of Ceylon, never imagined that future scholars in the Humanities would have to face the particular challenge mentioned above. In the inaugural address of the Ceylon University movement Ponnambalam Arunachalam, the President of the movement, had elaborate plans for a university of our own. Out of 13 professorships they had imagined to create in the University of Ceylon, eight were for the humanities. They wanted professorships for vernacular languages such as Sinhala and Tamil, and when the university was established, in 1942, the curriculum had considerable focus on local language and traditions. Indeed, there were professorships for natural sciences, and many science-based subjects were to enter within the first decade of the university.
In addition, those founding fathers had much larger and grander ideals for education; here are the words of Arunachalam:
“University will be a powerful instrument for forming character, for giving us men and women armed with reason and self-control, braced by knowledge, clothed with steadfastness and courage and inspired by public spirit and public virtue.” “A Plea for a Ceylon University” (A. T. Alwis. Peradeniya: The Founding of a University).
Those beautifully profound words demonstrate that Arunachalam’s vision for education was much more than teaching ‘something technical.’
Liberal Arts
In order to rediscover the true meaning of the Humanities education, one may look into what is meant by the liberal arts in contemporary international universities. ‘Liberal arts’ is a bit more inclusive than what we call ‘arts subjects’ since they include natural sciences, basic mathematics and the like. A rich liberal arts degree programme exposes students to a wide range of subjects––languages, literature, philosophy, religion, natural sciences, mathematics, Fine Arts, citizenship education, social sciences (at least key concepts of them) and so on. Since there is nothing strictly prohibited from the domain of liberal arts, one could add numerous other things to the curriculum.
The word ‘liberal’ in liberal arts a loaded one. It includes knowledge required to liberate human beings from socio-cultural bonds they are trapped in producing hierarchy, inequality and injustice. Rousseau famously claimed that chains binding human beings were human-made’ and the hammers to break them were also made in earth not in heaven. A high quality education in liberal arts should help us see those chains and to forge the hammers that can break them. In other words, liberal arts teach us the significance of working towards a just society. For that goal, there are many sources of wisdom. Unlike political parties and rigid ideologues, universities believe that there are multiple ways to reach that goal. That goal may be always at the horizon resisting our reaching it. Still, a society that has given up on that goal is perhaps so much poor even with endless affluence. Teaching liberal arts at universities is one important way societies hold on to a richer dream even in the midst of relative economic hardships. A country can be poor but yet not philistine.
‘Liberation’ in liberal arts includes internal liberation as well, and it could include several modes of refining oneself within. When modernity was an unquestioned project, liberation from the Nature was one goal of humanity. But now we know better. While we have to keep Nature at bay, we also have to realise that we are also part of it. The time of coronavius is opportune to reflect on this. Moreover, our nature itself is something that needs refinement and taming while it is very much a part of big Nature. So, in recent times a diverse set of course related to environmentalism has made its way into our liberal arts curriculum. As Professor Spencer McWilliams has aptly put, “a liberal arts education can help us develop a more comprehensive understanding of the universe and ourselves”. (Liberal Arts Education: What does it mean? What is it worth?)
Our political authorities may ask for graduates with a certain set of limited technical skills to be productive in the narrow roles assigned to them in contemporary economy. For us in universities, a human being is not just a worker. His or her life in the world of work is only one small segment of his or her life. For us as in the Humanities, questions such as what human beings do, what they reflect on, what and how they enjoy during their non-working hours matters as much as the ‘job skills’ they are supposed to hone. To make matters even more complicated, the liberal arts is interested even in the dreams that occur to human beings during their sleeping hours. To put it simply, for liberal arts human self is much more than a human worker.
A holistic development of the ‘whole person’ is the goal of liberal arts. It includes eight interrelated aspects: intellectual, emotional, physical, spiritual, vocational, ethical, personal, and social. Intellectual development requires acquiring broad-based knowledge, learning how to learn, and learning how to think critically. Emotional development includes understanding, managing and expressing emotions. Developing high quality relationships with other people is the basis of social development while ethical development aims at providing students with a clear value system that enables them to make sound decisions. Physical development concerns the understanding of one’s own body and taking care of it. Spiritual development may be the most culture-sensitive as each culture may have its own take on what is ‘spiritual. ‘Vocational’ is indeed a form of development that must be a part of contemporary education. But is only one among eight. It includes exploring career possibilities and developing skills required for a career. As university teachers we do want our graduates to find jobs and achieve some sort of financial independence to pursue other goals of life articulated here. Personal development, the last of the eight, stays the last because it is the bottom line, so to speak. For personal development one needs to cultivate a strong sense of self-identity and agility to step out of that identity in being considerate towards others.
The Role of Peradeniya:
Whole Person, Whole Campus
A fully developed university must have all the facilities needed to address at least those eight areas. Holistic education believes that curriculum and co-curriculum must make use of whole campus for that purpose. Founding fathers of University of Peradeniya seem to have endowed with a concept of holistic education in the early twentieth century. Just to give only a few examples, for those who argue for making use of the whole campus for holistic education claims that for one’s intellectual development, a university has to utilise learning centers, library, academic advising services, tutoring services, information technology centers, invited talks on various topics, workshops, theatre halls, art shows and so on. This list, though not comprehensive, demonstrates that the intellectual development of a graduate is much more than following time tables and attending formal lectures. At Peradeniya, we may not have all these facilities, but when the university was founded a considerable attention was paid to these aspects. Taking a long walk through the beautiful University Park can be education in itself if one is rightly attuned to the lessons of natural beauty. I have learned those lessons at stunning campus parks at Wisconsin and Cornell.
Now, let me touch on ‘spiritual development.’ In addition to formal instructions on subjects such a philosophy and arts that concern one’s spiritual life, there should be co-curricular involvements with campus religious communities. Programmes such as inter-religious dialogue could be part of these activities. Perhaps, it was for such holistic education that places for all religions have been established within the University of Peradeniya.
Instead of cutting down funding on ‘liberal arts’ education, the government must invest more in the kind of education explained above. Even without enough financial resources some of us have been working hard to promote such a holistic education. Yes, just some of us. There are people who have no idea as to what they should be doing at universities. Among them, there are academics who believe that training students to site exams that lead to a certificate is university education. Yes, that is education often found at private tuition classes. But there is much more to university education. If our holistic education is only partially done, it is natural that authorities ask out graduates to learn ‘something technical.’
The prevailing pandemic has crippled nearly all co-curricular activities at campus. An education that does not include library, playground, gymnasium, the Sarachchandra Open Air theater, the E.O.E. Perera theatre, heated discussions with guest speakers, and, even some trips to the lovers’ lane or other ‘lanes’ cannot help achieve eight developmental goals of holistic education. COVID-19 has corroded that education. But holistic education is faced with a bigger threat. It is the demand that education be geared for the job market. True academics must do everything possible to prevent that philistine virus making inroads into our higher education institutions. Only those who are capable of realising the true meaning of holistic education envisioned in the Humanities and liberal arts can stand up to such philistine invasions. Those are the ones who really deserve to be hired and promoted.
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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