Opinion
The Life and Lessons of Sir Waitialingam Duraiswamy
By Arjuna Parakrama
Text of an introductory speech delivered recently in Colombo by Prof. Arjuna Prarakrama on the occasion of the launching of the publication titled, ‘Clippings on the Life and Times of Sir Waitialingam Duraisawamy’ by Sivanandini Duraiswamy.
I shall confine my brief remarks to four areas in all of which, I believe Sir Waitialingam had in his inimitable, quiet but firm, steadfast, way shown us a path and a perspective that today, more than ever before, is worth understanding and attempting to follow. I shall try to use his religio-cultural tradition, not mine, to explain his ways and values, in part because that would provide the greatest explanatory power, and because for too long we have remained trapped, both wittingly and unwittingly in our own cultural and religious traditions, which then serve to divide and exclude. If we are to be serious about integration we have no right to the luxury owning only one of many threads in our national mosaic.
To this end, let me begin with an overall assessment of Sir Waitialingam as I believe and see captured in the extraordinary poem found in the Puraananuru (182) by Ilam Peruvaiyuti in the extraordinary translation by A.K. Ramanujan. This is a beautiful summary of the kind of man I believe Sir Waitialingam was, as well as of the kind role men like him play in society.
The World Lives Because
This world lives
because
some men
do not eat alone,
not even when they get
the sweet ambrosia of the gods;
they’ve no anger in them,
they fear evils other men fear
but never sleep over them;
give their lives for honor,
will not touch a gift of whole worlds
if tainted;
there’s no faintness in their hearts
and they do not strive
for themselves.
Because such men are,
This world is.
This is both the potential and catastrophe of our times. The Sangam poetry of over 2000 years ago can be excused for focusing only on men, but certainly not us in Sri Lanka today. We have no women or men of this kind here anymore, at least in positions of authority and power, so our world is in danger of disintegrating – of not being “is” any longer. It “was” but it “isn’t” now, and alas, we must all share some blame for this. My humble intervention today, is, then, a celebration of Sir Waitialingam’s life and values, as well as the performance of obsequies for a lost time, a bereft space, trapped in the past.
This should not be: systems need to be in place, institutions need to function, which go beyond individuals. For the author of the Thirukural (verse 982), the matter was strikingly simpler:
The welfare of the world is in the goodness of those who govern.
It depends on the nature that resides within.
We must believe otherwise, but yet, without visionary leaders of the kind of Sir Waitialingam, we are doomed to echo Antonio Gramsci, referring to a different kind of fascism, of which I shall use the liberal translation of Gramsci popularised by Slavoj Žižek (2010).
“The old world is dying, and the new world struggles to be born: now is the time of monsters.”
Systems have failed us, as have leaders, and echoing Shakespeare’ Prospero, we must take responsibility for “this thing of darkness / which [we] acknowledge [ours].”
Beginning with a Kural that sums up greatness in our sense, I will attempt to take stock of the lessons we can learn from the life of Sir Waitialingam on the occasion of the launch of Clippings.
Love, modesty, beneficence, benignant grace,
With truth, are pillars five of perfect virtue’s resting-place. [The Virtuous: Verse 983]
Thus, the core values that I would like to focus on today as lessons and examples include integrity, giving, impartiality, and simplicity.
INTEGRITY
The question of integrity, fundamental in its absence, in its utter dereliction. today, is embodied in Sir Waitialingam’s philosophy and practice of life. As Sir Francis Molamure wrote in 1936:
“Mr. Duraiswamy proved his sterling worth and political integrity during the term of the Reformed Council of 1924. There is no doubt that he is the outstanding political figure among the Tamils.”
A.F. Molamure, Times of Ceylon Feb 1936 [p. 101]
Dr. N.M Perera in his Vote of Condolence reproduced in the Hansard of 1966 has this to say:
“He was a man of whom we can be proud, and the Legislature can be proud, and certainly we in this country can be proud. He had a sense of fair play, justice and a high sense of integrity and, above all, he was a genial person who always discussed matters frankly with all Members in the Speaker’s Chamber, listened to their difficulties and pointed out ways of solving their difficulties. In essence, he was an ideal Speaker. All of us looked up to him to maintain the high honour and dignity that was expected of the Chair.
We have lost … one of the old politicians of this country. He was one of the last links between the old and the new.”
Hansard of 1966: Dr. N. M. Perera [Vote of Condolence]
The point to be made here is that integrity is not a matter of avoidance, integrity is not a matter of turning the other side and becoming consciously unaware of what is going on. Integrity is an engagement, it is, as Dr. Perera says, frank engagement on key matters, listening to difficulties, solving problems. Sir Waitialingam was someone who confronted injustice, inequality and wrongs and actively helped to right these wrongs. Integrity is not passive, it is not the absence of corruption, nepotism, kleptocracy nor the avoidance of personal gain: it is the active campaigning and active engagement against those cancers that affect integrity, be they people or institutions, ideologies or fiefdoms, whether they seek refuge in culture and tradition, or hierarchy and protocol. But, this integrity must be lived and practiced: it is not merely a slogan for the hard times in opposition backbenches, for garnering votes at elections. In this sense, the integrity embodied by Sir Waitialingam was tied to his dignity and moral compass as surely as his religion and family values.
The Thirukural, in verse 119 expresses this quite poignantly:
Speech uttered without bias is integrity,
Provided no unspoken bias hides in the heart.
This is the crux of the problem which goes beyond avoidance, subterfuge hypocrisy and so on. I will have occasion to talk about heart of greatness later on, but let me move on now.
GIVING
Next, I would like to focus on the notion of giving, which is not charity, but which is an understanding of equality, a redressing of injustice, a restoration of the level playing field. And, I must say that again I have to rely on a translation of the Tirukkuṟaḷ, verse 218, which I think is important, because one does not have to be hugely financially rich to have that sense of giving. In fact, it is a sad truism to say those who are hugely financially rich do not indulge in such giving today, but in taking more and more.
Here is the Kural:
Those who deeply know duty do not neglect giving,
Even in their own unprosperous season.
In his quiet retirement he was as prone to giving as he was earlier. And in fact, his role as the Speaker – even though he was scrupulous to the point of not being involved officially in either parties or politics – provides a shining counter-example to the current dispensation. Here, he was able through his good offices, his persuasive powers and the force of his character to enable the people in the islands, particularly in Delft, to obtain services that were unthought of earlier. Motorised boats, piers and so on.
But, most importantly, it was not done irregularly, it was not done unfairly, it was not done in order to canvas or bargain or buy votes; it was done because it was a duty, a duty seen as a labor of love and, crucially, it was something for which he never took credit. These I think are unique examples to our present and future generations.
Again, from the Thirukural (211)
The benevolent expect no return for their dutiful giving.
How can the world ever repay the rain cloud?
Sir Waitialingam was a rain cloud to the islands, to the Jaffna peninsula, to the people who came to him or of whom he recognized a hope, and this was remarkable because it was not part of a quid pro quo, it was not a political circus. It was quiet, it was discreet, and it addressed the need of the hour.
“I feel so helpless, so small, so unable to do what is expected of me. In my home I feel
strongly about the great wants of our people and often felt and wept that something should be done to raise our people’s standard of living, education and physical conditions. This frail body is unable to cope with the stupendous work that lies before me.” [p. 146]
IMPARTIALITY
Perhaps the most difficult principle to engage because he and I like many are ambiguous about its benefits or to be precise the greater benefit was Sir Waitialingam’s impartiality. The moment he became the Speaker of the State Council, he ceased to be the uncontested MP for Kayts, he ceased to be the representative of the Tamil people, he ceased to be a son of the soil. He identified himself, and he became, one with all the interests of all the people in the country.
D.B Dhanapala puts this quite beautifully and quite accurately in his description of the early stages of Sir Waitialingam’s tenure, when he states:
It is a lie to say the Speaker takes no sides. As a matter of fact, he takes sides more than any man on the floor of the House. But he takes all the sides available on any question at different times.
He seems as much concerned and interested in the halting sentences of the most insignificant backbencher as desperate defence put up by the leader of the House.
The smile of interest is thin; the nod of understanding is slight. But there is nothing mechanical about these encouragements on the part of the Speaker, His behaviour when on the chair seems to be always in evening dress, as it were. There is a formal dignity not without grace that clothes the few words he sometimes utters, the smile he often proffers and even the raising of the eye-brows he but seldom affects.
I think it is worth understanding that impartiality taken to the extreme in order to reconcile his understanding of the principle role and function of the Speaker, may be a disadvantage or even a tragedy of our times.
Mr Duraiswamy does not speak too much. And whenever he does speak, he says the right thing. There is also a complete lack of what is called ‘side’ in his behaviour which makes his personality unobtrusive in the House. His rulings are often firm. …
But his firmness is not off his own bat. He takes the sense of the House when he is in doubt. At other times he seems to scent the feeling prevalent. But in whatever he does there is the touch of the sure hand, the ring of the decided mind about it.” [pp. 42- 43]
Unfortunately, when Ceylon obtained the services of the most important Speaker and the first citizen in Sir Waitialingam Duraiswamy, we also lost a powerful advocate, a strong voice for united Ceylon whose liberalism found him putting aside less important ethnic, cultural differences at that crucial juncture, and this loss I think proved fundamental in the history that unfolded at the time. The trade-off was identified by many as the quid pro quo for his being elected and in his demonstrating so exemplary a level of impartiality for 11 crucial years in that office.
However one wishes to rationalize it, Sir Waitialingam’s eloquence in the House, his ability to reason and explain using his judicial training, his ability to analyze and understand an issue were sadly missed. And unfortunately, he too was well aware of this. Mr. Dhanapala observes:
At my last interview with him, on the eve of his departure to England, I found him greatly perturbed regarding the trend of events. He felt all the worse because as Speaker he was helpless.
With the highest conceptions of the duties of the Office he holds, the Speaker would not take part in politics even behind the scenes. But a Speaker has his own opinions unexpressed in public. [pp. 46-47]
The issue there was he was unhappy because of the communal turn of politics at that time. He was unhappy and prescient about what would happen in future, and it did. It led him to exclude himself from politics and public life after 1947. Being scrupulous and a stickler for due process, he eschewed working in the unofficial Bar as well, proving all those wrong, including Dhanapala, who felt that his political career would continue to blossom. However, exclusionary nationalist politics had overtaken the country, inevitably, and from the point of view of non-Sinhala groups, justifiably, but this was not a political arena that Sir Waitialingam trusted or valued, and in turn it was not one in which his worth was duly recognised.
Dr N.M. Perera states in 1966: how wrong he was proven to be:
It used to be a common theme of discussion between himself and myself as to how best the problem of communal tension that seemed to prevail in the last decade or so could be solved. I always maintained – and I think he agreed – that this was a passing phase.
I don’t think that he was right even about Sir Waitialingam’s view: my evidence, beyond the circumstantial, is that despite referring to this as “a common theme of discussion” he is as yet unsure of Sir Waitialingam’s view on the subject of such frequent discussion. Perhaps politeness intervened here!
REFINED SIMPLICITY
In an extraordinarily felicitous phrase, DB Dhanapala captures what I consider to be the essence of Sir Waitialingam’s personal uniqueness vis-à-vis the other politicians of his time. All of them were elite, educated sufficiently and comfortably westernised. Yet, Sir Waitialingam had that quality of refined simplicity which he bore with the aplomb and flair.
In the words of Dhanapala,
“In their dealings with their own countrymen, the best class of Sinhalese has copied the superior manner in which the European in the east treats the Asiatic. They are seldom able to get away from that sahib brusqueness, and not many single use politicians will ever attain that refined simplicity of the high class Dravidian as personified in Mr. Duraiswamy. . . . Here is a man without all the complexities of pose and pomp — who talks to his inferiors with the same respect as he would to equals. This wiry athletic Dravidian in a long coat, who sleeps on a hard plank to this day, is prouder of his fame as a farmer then of his name as a politician or lawyer.”
The point I wish to make is that when Sir Waitilingam speaks of a united Ceylon and its shared heritage, he’s not like some others of his time speaking about Oxford or Cambridge, Victorian values, a Christian ethos or even the unabashedly upper class Colombo milieu of like-minded Sinhala, Tamil, Muslim and Burgher fraternities conjoined by the old school tie, More British than the British themselves, as Macaulay planned a century earlier in his infamous Minute on Indian Education (Not accidentally the year that Royal College – then The Colombo Academy – was founded): “We must at present do our best to form a class who may be interpreters between us and the millions whom we govern, -a class of persons Indian in blood and colour, but English in tastes, in opinions, in morals and in intellect.”
This simplicity is neither contrived nor natural. Paradoxically it is a learned and deliberately chosen simplicity based on values and beliefs. The frills of office, of colonialist public life were not beyond Sir Waitialingam’s enjoyment. He could take it or leave it. He was most comfortable in Jaffna in his home with his family and friends in communion with his guru among his people. The example most illustrative of this point is his rapid departure from Colombo to Jaffna on returning after being knighted so that he can be with his family and well-wishers. His remark on that occasion is symptomatic of that refined simplicity the eschewing of pomp and pageantry in favour of deeply rooted, understated yet firmly held beliefs and practices.
“I could not resist the strong urge to be in Jaffna a minute longer and I am here now among you,” he said by way of explaining to his friends the reason for his hurried departure from Colombo soon after his return from England.” [p. 139]
Conclusion
Destiny’s last days may surge with oceanic change,
Yet men deemed perfectly good remain, like the shore, unchanged.
Verse 989
It has been noted of this milieu that “this is a small world.” We now need to confront the inescapable fact that this is not so any longer. There’s both good and bad in this new reality, notwithstanding its monsters. A larger world allows for greater participation, widespread upward social mobility and the drastic reduction of old class-caste hierarchies that dominated this small world in the past. Yet, while saluting and championing this sea change, we must find room for all that was the best of that past. Sir Waitialingam was certainly, irrefutably among the exemplars we must learn to cherish, unlearn our own present madness to understand, value and emulate.
His life remains an antidote to the brutes of our epoch, beautifully captured in this new translation by Dr. S. V. Kasynathan, of Kural 1020, one of the most poignant reminders of our current predicament.
The movement of men without shame within their heart
Is like wooden puppets on a string pretending to be alive. [Kural 1020]
After such knowledge, what forgiveness?
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 Dr Upul Wijayawardhana
The colossal failure of not a single opinion poll predicting accurately the result of the Indian parliamentary election, the greatest exercise in democracy in the world, raises the question whether the importance of opinion polls is vastly exaggerated. During elections two types of opinion polls are conducted; one based on intentions to vote, published during or before the campaign, often being not very accurate as these are subject to many variables but exit polls, done after the voting where a sample tally of how the voters actually voted, are mostly accurate. However, of the 15 exit polls published soon after all the votes were cast in the massive Indian election, 13 vastly overpredicted the number of seats Modi’s BJP led coalition NDA would obtain, some giving a figure as high as 400, the number Modi claimed he is aiming for. The other two polls grossly underestimated predicting a hung parliament. The actual result is that NDA passed the threshold of 272 comfortably, there being no landslide. BJP by itself was not able to cross the threshold, a significant setback for an overconfident Mody! Whether this would result in less excesses on the part of Modi, like Muslim-bashing, remains to be seen. Anyway, the statement issued by BJP that they would be investigating the reasons for failure rather than blaming the process speaks very highly of the maturity of the democratic process in India.
I was intrigued by this failure of opinion polls as this differs dramatically from opinion polls in the UK. I never failed to watch ‘Election night specials’ on BBC; as the Big Ben strikes ‘ten’ (In the UK polls close at 10pm} the anchor comes out with “Exit polls predict that …” and the actual outcome is often almost as predicted. However, many a time opinion polls conducted during the campaign have got the predictions wrong. There are many explanations for this.
An opinion poll is defined as a research survey of public opinion from a particular sample, the origin of which can be traced back to the 1824 US presidential election, when two local newspapers in North Carolina and Delaware predicted the victory of Andrew Jackson but the sample was local. First national survey was done in 1916 by the magazine, Literary Digest, partly for circulation-raising, by mailing millions of postcards and counting the returns. Of course, this was not very scientific though it accurately predicted the election of Woodrow Wilson.
Since then, opinion polls have grown in extent and complexity with scientific methodology improving the outcome of predictions not only in elections but also in market research. As a result, some of these organisations have become big businesses. For instance, YouGov, an internet-based organisation co-founded by the Iraqi-born British politician Nadim Zahawi, based in London had a revenue of 258 million GBP in 2023.
In Sri Lanka, opinion polls seem to be conducted by only one organisation which, by itself, is a disadvantage, as pooled data from surveys conducted by many are more likely to reflect the true situation. Irrespective of the degree of accuracy, politicians seem to be dependent on the available data which lend explanations to the behaviour of some.
The Institute for Health Policy’s (IHP) Sri Lanka Opinion Tracker Survey has been tracking the voting intentions for the likely candidates for the Presidential election. At one stage the NPP/JVP leader AKD was getting a figure over 50%. This together with some degree of international acceptance made the JVP behave as if they are already in power, leading to some incidents where their true colour was showing.
The comments made by a prominent member of the JVP who claimed that the JVP killed only the riff-raff, raised many questions, in addition to being a total insult to many innocents killed by them including my uncle. Do they have the authority to do so? Do extra-judicial killings continue to be JVP policy? Do they consider anyone who disagrees with them riff-raff? Will they kill them simply because they do not comply like one of my admired teachers, Dr Gladys Jayawardena who was considered riff-raff because she, as the Chairman of the State Pharmaceutical Corporation, arranged to buy drugs cheaper from India? Is it not the height of hypocrisy that AKD is now boasting of his ties to India?
Another big-wig comes with the grand idea of devolving law and order to village level. As stated very strongly, in the editorial “Pledges and reality” (The Island, 20 May) is this what they intend to do: Have JVP kangaroo-courts!
Perhaps, as a result of these incidents AKD’s ratings has dropped to 39%, according to the IHP survey done in April, and Sajith Premadasa’s ratings have increased gradually to match that. Whilst they are level pegging Ranil is far behind at 13%. Is this the reason why Ranil is getting his acolytes to propagate the idea that the best for the country is to extend his tenure by a referendum? He forced the postponement of Local Governments elections by refusing to release funds but he cannot do so for the presidential election for constitutional reasons. He is now looking for loopholes. Has he considered the distinct possibility that the referendum to extend the life of the presidency and the parliament if lost, would double the expenditure?
Unfortunately, this has been an exercise in futility and it would not be surprising if the next survey shows Ranil’s chances dropping even further! Perhaps, the best option available to Ranil is to retire gracefully, taking credit for steadying the economy and saving the country from an anarchic invasion of the parliament, rather than to leave politics in disgrace by coming third in the presidential election. Unless, of course, he is convinced that opinion polls do not matter and what matters is the ballots in the box!
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?
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