Features
Why aspirations of ethnic minorities matter
By Raj Gonsalkorale
Felice Leonardo Buscaglia, an American author, motivational speaker, and professor in the Department of Special Education at the University of Southern California has uttered the following memorable words that resonate with the general approach of most human beings to worldly problems: “Don’t spend your precious time asking “Why isn’t the world a better place?” It will only be time wasted. The question to ask is “How can I make it better?” To that there is an answer“
Mahatma Gandhi has also stressed the need to keep our thoughts positive because our thoughts become our words. Keep our words positive because our words become our behaviour. Keep our behaviour positive because our behaviour becomes our habits. Keep our habits positive because our habits become our values. Keep our values positive because our values become our destiny.
In a perfect world, and in Sri Lanka, one could have learnt lessons from history. Considering that a solution to the ethnic issue is still being sought and still is in the national as well as in the international arena, it does not appear that lessons have been learnt. Very likely, the problem has not been understood in order to link it to history.
The fundamental teachings of religious leaders, the Buddha, Prophet Mohamed and Jesus Christ could have guided us to love, respect and help each other as equals and without discrimination. Instead, in the imperfect world, external ritualistic practices and edifices dot the landscape while internal spiritualistic mindfulness consistent with the original teachings have been subsumed by the external manifestations of what is the opposite of such teachings.
Religion, perhaps, plays the most significant influencing factor in the “nurture and nature” pathway to development of one’s individual values, and collectively to social values. In this context, a question can be asked legitimately whether religion and contemporary religious leaders have contributed towards development of values; whether they have been positive or negative, and whether they have been consistent or inconsistent with the teachings of the founders of the religions. There is also a question mark whether nature and nurture upbringing reflect what the founders of these religions taught or whether they are what is dictated to by subsequently established religions institutions.
It is noteworthy that the institutionalisation of religions happened long after the departure of the founders, and that in their time, there were no institutions. The Buddha preached to people by travelling from village to village all over what is known as India today. He slept in caves, under trees, ate what was offered to him by people.
In today’s imperfect world, the Buddhist institutional heads do not travel anywhere on foot. Probably, it is not practical to do that, but the evolution from walking to travelling in super luxury vehicles is perhaps incongruent with the lifestyle they are supposed to lead as per the code of conduct for them contained in the Vinaya Pitakaya. In this same imperfect world, the Buddhist institution harbours a caste divide within its Nikaya system, both totally against the core human principles enunciated by the Buddha.
Today’s religious institutional heads and members of these institutions, by and large, have not been able to look at some practices by giving logical thought and reasoning to why such practices were relevant at the time of the founders of the religions and perhaps not so today. It can be argued that some such practices that evolved over time and have been interpreted by many down the track as what the founders preached, without any logic being applied to such interpretations. Non adherence to some of these interpreted practices have been at the root of radicalisation within some religions.
While it is a generalised comment, in contemporary Sri Lanka, a solution to the ethnic issue relating to Tamils has been interpreted as arising purely on account of debateable historical reasons by the broader Sinhala Buddhist community. Towards this end, either to debunk and disprove such interpretations, or to prove and establish “facts”, historically and archeologically, leaders of both communities have engaged virtually in a game of chess, without engaging in a discussion on how aspirations of both communities could be understood better.
Rather, discussions and debates have been about which community lived where, for how long, how many currently lives and where, who came to the island first, which language is older and richer, and similar debates which have underpinned the discussions pertaining to a solution. Arguments, disagreements, and eventually terrorism and war, have been about territory, geography, numeracy, superiority and not enough about aspirations, what they are, why they are important, and how they could be realised amicably.
An aspiration is mentioned as a strong hope, dream, or goal. The idea of aspiration has a positive, upward connotation.
The Sinhala community, especially the Sinhala Buddhist community, considering their numerical majority status and portrayal of the country as a Sinhala Buddhist country, has not fully understood the aspirations of the Tamil community who have been an integral part of the country for hundreds of years. This has led to an ipso facto classification of communities as superior and inferior. This is partly as discussions have not been about aspirations of different communities but other extraneous topics.
It is more than likely that the strong hope, dream or goal of the Tamil community for self-determination has arisen primarily because they were treated as second class citizens and not treated as equals to the Sinhala Buddhist community in independent Sri Lanka.
Stephen Hawking is reported to have said: “One of the basic rules of the universe is that nothing is perfect. Perfection simply doesn’t exist. Without imperfection, neither you nor I would exist”. So, according to Hawking, human beings exist and evolve on account of differences, and not because of similarities. No doubt Hawking referred to the external manifestations and not fundamental characteristics like love, respect, compassion, consideration, accommodation, etc., which are internal and common to all.
Hawking’s message has a lot of value and relevance to the ethnic issue in Sri Lanka. It can be argued that it is rich culturally, linguistically and in the expression of social values because of the differences between communities. But inequality and inequity diminish this richness. The country could have been richer from a materialistic point of view, but poorer culturally and socially, if there were no differences. A purely materialistic society without the richness of culture would have been a sad place to live in.
The challenge for the Sinhala and Sinhala Buddhist community, the Tamil community, the Muslim community and other communities is not to take away what enriches them, but to respect and love each other and their differences and harness the individual energies of each community to create a collective energy that powers what one might call a Sri Lankan identity.
However, all communities within themselves will have to question whether their individual beliefs, rules, laws, cultural and religious habits are fair, equal to all within their communities and whether they are based on interpretations of religious history, rather than the logic behind the teachings of their religious leaders. In recent times, sections of the Muslim community chose to embrace an Islamic ideology from Saudi Arabia, which was at odds with the Islam hitherto practiced in Sri Lanka for hundreds of years, and which had not disturbed the societal and social equilibrium in the country. Islam extremism within the country led to the Easter Sunday bomb attack on Christian churches, disturbing that equilibrium.
Sri Lanka history, especially the post-independence history has shown that communities, especially the Tamil community, suffered tremendous hardships on account of their ethnicity. Sinhala people in the North, and in many other parts of the country also suffered at the hands of the LTTE. The Muslim community also suffered both at the hands of the LTTE and the Sinhalese. Inability for communities to consider everyone as equals, respect each other, love each other as human beings, and distorting the meaning of differences, probably led to aspirations being linked to geographic territory and that being necessary in order to achieve aspirations through a process of self-determination within such a territory.
It is a difficult task to wind back history, created in the minds of people, by people, at different times, and it has permeated from generation to generation. In this context, one may have to recognise the contemporary dynamics rather than the historical dynamics and explore how geography may be used in a practical, constructive way and not in a destructive way, to progress and enhance communal harmony and amity within the collective that is called Sri Lanka.
The suggestion that the concept of a Union of Regions, originally proposed by late Dr Neelan Tiruchelvam, and appropriately tailored to meet the basic aspirations of all communities, be used as a basis for addressing the question of self-determination for Tamils, was made by the writer in the context and spirit of addressing the hardships faced by the Tamil community in Sri Lanka since independence (please see https://island.lk/framework-for-a-new-sri-lanka-a-union-of-regions/).
While the country’s Constitution in place now bars any discrimination and treats everyone as equals, it has to be noted that what is in the mind of a person cannot be legislated for, and equality has to be willingly and consensually practised as a matter of course. The environment where this can happen matters a lot.
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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