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Wayward journey of middle class: Some reflections

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by Gunadasa Amarasekera
(A talk given by Gunadasa Amarasekera at the Royal Asiatic Society
(Continued from yesterday)

The net result of these debates was the production of a long essay by Piyadasa, to justify his view especially the existence of a civilisational consciousness in the people. In the first part of the essay, he tried to show how he acquired this civilisational consciousness in his childhood. How the Renaissance brought about by Weliwitiye Sangaraja Saranankara in the 18th century had filtered down to the South of the country resulting in the establishment of the two great institutes Vidyodaya and Vidyalankara and how it produced the national hero- Anagarika Dharmapala who had influenced his father.

The essay was published in the university journal which had attracted the attention of Prof. Peter Wolseley of the University of London who was in charge of a Centre devoted to the study of South Asian religious and nationalist movements taking place at the moment.

When Professor Wolsely contacted Piyadasa and invited him to come over and work at his Centre Piyadasa could not believe himself. It was the beginning of the period in his life which is depicted in the volume Dururataka Dukata Kiriyaka .

Living in London in a dingy hole on the fifth floor of a dilapidated house, huddled together with the Winter eating into their bones, rushing to the doctor with his sickly son, managing on a pittance given by the Centre, Piyadasa was reminded of the agonising struggle of the Buddha to attain enlightenment. Am I not in a similar situation? Can there be some sort of enlightenment in sight for me too? Piyadasa deliberated. Hence the title of this volume – Dukata Kiriyaka

In due course Piyadasa achieved something akin to enlightenment.

Piyadasa’s stay in London brought about a radical change in his outlook. It confirmed what he had felt for a long time but was not able to articulate. How we had become a nation of imitators-our life style, the values, the culture were products of a civilisation that is alien and far removed from us. Even the knowledge we were made to acquire was a product of that civilisation. We have tried to transplant those ideologies and the knowledge in an entirely different soil. If we are to solve our problems, and go forward, get out of the present predicament and go ahead it is essential to rediscover our civilisation and go back to it.

Apart from supplying the information that Wolseley wanted Piyadasa was to revise his essay to cover many unsolved aspects.

In the process of revision Piyadasa realised that he has missed out on a vital factor on which his thesis had been based. If the Theravada Buddhism in his country has no societal dimension as made out by the leading thinkers of the West, how could one present a model based on Buddhist Civilisational values? Authorities such as Max Weber, Durkheim, Toynbee have all claimed Buddhism as a way of individual liberation with no societal dimension.

The only evidence to support Piyadasa’s thesis was Trevor Ling’s book – Buddhist Ciivlization in India– where the author has spoken of an unbroken Buddhist civilisation existing up to the British Conquest of Ceylon. There was no other evidence available. Piyadasa had to look deeper to substantialise his thesis. Was Buddhism introduced into a vacuum in my country?

Wasn’t there a hydraulic civilisation with a powerful societal dimension in the country? Is it the confluence of these two civilisations and the influence of the hydro civilization that may have provided the societal dimension, if Theravada Buddhism itself has no such dimension as claimed by these authorities. Piyadasa was jubilant with his discovery.

But Peter Wolseley was not convinced much with it. He seemed clueless. When Piyadasa asked him to comment on his work he suggested sending it to Professor Richardson in US. Richardson was the head of his department and was in charge of all the centers in Asia and the Middle East.

It was when Piyadasa was getting ready to come back home, that he got a call from Professor Richarson asking him to visit his centre before going home.

Piyadasa’s first reaction was to refuse it. By then he had his own suspicions about the ‘bona fides’ of these centres. These suspicions were confirmed by the email he received from his friend Siripala in the US; ’do not lend your support to this treacherous campaign. These centres are there to provide the ammunition needed to destroy their new enemy- Nationalism as stated by the Israeli Prime Minister recently- Marxism is no longer our enemy. It is Nationalism’.

Piyadasa’s wife Sujatha prevailed upon him to accept the offer pointing out the realities they would have to face when they go back penniless. This period faced by Piyadasa is covered in the volume-Athara Maga.

Working in Richarson’s center, suffering from pangs of conscience- Fortune came in Piyadasa’s way most unexpectedly. Though unexpected it was the most desired thing for Piyadasa.Rupak Sirikansa had come to US for a series of lectures and visited Richardson’s center. Piyadasa was introduced to him.

Piyadasa had heard of Rupak Sirikansa. He was one of the leaders of the Buddhist Socialist Movement initiated by Ajan Buddhadasa. Recently Piyadasa had received a lot of literature about this movement and was yearning to be there as it had a great relevance to his own endeavour. Piyadasa gave Rupak his essay which was with Richardson.

About two days later Rupak invited Piyadasa to come over to his flat.

Piyadasa was overjoyed when Rupak invited him to come to their Centre in Bangkok on their way home. Rupak had been on the look- out for a Buddhist to translate Ajan Buddhadeva’s works into English

Sujatha too readily approved of Piyadasa’s proposal to visit Ajan Buddhadasa’s Centre in Bangkok. She has recently developed an interest in meditation after the traumatic experience she underwent.On arriving at the Buddhist Centre, they decided to stay on for a week or two. Ajan Buddhadeva was very happy to meet them and showed great interest in Piyadasa’s project.

After a month or two when Rupak Sirikansa suggested that the two of them stay in the experimental village run on Buddhist economics they readily agreed. Piyadasa thoroughly enjoyed the task of translating Ajan’s works into English. He found many insights derived from the Tripitaka, emphasising the societal dimensions of Theravada Buddhism which had escaped him. It is these insights that had stimulated Ajan Buddhadasa to initiate the Buddhist Socialist movement.

The small house on a hillock which was allocated to them was meant for foreigners visiting the Centre. It had no furniture other than the table and chair in the study. There were no beds. They had to eat and sleep on mats. The only communication with the outside world was the telephone.

After about three months both Sujatha and Piyadasa agreed that this was the happiest days of their married life.

But that happiness was short lived. These events are described in the last volume of Gamanaka Aga.

Sujatha had developed a breast cancer with deposits in the liver. She was aware that her death warrant has come and was keen to get back home to die. But Piyadasa insisted on going to Australia for further treatment and to be with the son. A nephew of Sujatha was a consultant surgeon working there.

After about two weeks of suffering Sujatha passed away.Piyadasa stayed on, on the insistence of the son. He was feeling that his mission too had come to an end. There was nothing to look forward to. His son Prasanna seeing the depressed state of his father suggested to his friend Sarath at the Australian High Commission to get him interested in the final days of the war against Prabhakaran. Sarath was jubilant about what was happening at home and looked forward

to getting Piyadasa interested in the final battles. Piyadasa who never believed in such a remedy did not show much interest. But wiping out terrorism, he realised, was a prerequisite for any economic or political change in the country.

After about three months Piyadasa and Prasanna decided to come back to the country. Piyadasa was rather interested in seeing the mood of the country after the eradication of terrorism.

The final chapter of the narrative Gamananthaya -the end of the journey- describes what Piyadasa witnessed on coming home.Piyadasa felt very dejected with what he saw. Nothing had changed. It was the same country that he had left.

If at all the neo-liberal gang seems to have got a new lease of life. He saw new models of limousines which he had not seen even in Australia plying the streets. Colombo was a concrete jungle with sky scrapers pointing to the skies.

The middle class seemed to have vanished with a handful going up the ladder and the vast majority falling off the ladder ending up in abject poverty. His nephew with whom he was staying was a good example. He could recall how his sister brought them up, living in poverty. He, now a Consultant Surgeon was living in a flat in Colombo 7 the like of which Piyadasa had not seen even in New York. He was quite jubilant about what had happened. Most others Piyadasa met were in the same mood.

In sheer desperation Piyadasa decided to meet his comrade in arms, Thilakasena to find out his views. It was with difficulty that Piyadasa found his where abouts.Thilakasena was living in Kadawatha. It was late evening when Piyadasa reached his house. Thilakasena was living alone. His wife had gone off to Nigeria to live with their daughter.

“I knew you had come but could not find out where you were staying. Otherwise, I would have come to see you,” said Thilakasena embracing Piyadasa.

“I came in sheer desperation”, Piyadasa replied. “Haven’t all our dreams got shattered? I felt like going back to Australia.”

“I am in the same position. I am of the same mind. I neither read the newspapers nor watch the television. Confined to the house I go through those episodes we went through together in those days”.

“Don’t you think this is the end of the Sinhala nation as well as the country?” Piyadasa asked.

“I too often think so. But I don’t think we should be so pessimistic. Our nation I believe, had gone through many a crisis of this type, in its long history”

“But the world had changed. We are no longer a sovereign nation. Our destiny is decided by foreign powers and not by us, this country will soon become a colony of india or America or of both!” Piyadasa replied.

“It may be so. But as long as Buddhism and the Buddhist Civilisation lasts in this country, our nation will remain intact”, Thilakasena replied.

“But do you think this is a Buddhist country any longer? I thought of going back to my ancestral home to spend the rest of my life. But that house has been sold to a foreigner who has made it into an Assembly of God belonging to the ‘Born Again’ sect. I see no Buddhist civilizational values any longer.”

“I agree. It is one of the great threats we are facing. If as you say, we are no longer a Buddhist country, this may very well be the end of our nation”.

It was almost midnight when Piyadasa left. He felt as depressed as when he came.

* * * *

I have made this feeble attempt to convey to you the gist of that long narration- the wayward journey of the Sinhala middle class.In doing so I have taken the liberty to leave out many a section covered by the narrative, introduced new material here and there by way of reflection, changed the sequence of events for the sake of making the narrative more intelligible and palatable to you.

I hope I have succeeded to some extent. It is a difficult task for a writer to elucidate his view objectively and comment and reflect on them.I am very much conscious of, and grateful for the honour bestowed on me by inviting me to this august institution, coming down from colonial times, and address this scholarly gathering.



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Opinion

Child food poverty: A prowling menace

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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.

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Opinion

Do opinion polls matter?

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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!

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Opinion

Thoughtfulness or mindfulness?

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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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