What does man want from development?… Awsadahamy asks!
Posted on February 17th, 2011

Geethanjana Kudaligamage

Rajapakse, regional politics, ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Eurocentric DevelopmentalismƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ and the western hegemony

ƒÆ’-¡ƒ”š‚ I asked a question in a previous article as to ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-what does man really desire out of development?ƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ Now let me ask it again, what does man in Sri Lanka want from development? When people come to confront with this question face to face, many have ambiguous opinions about it, and mostly they are vague ideas with a lot of contradictions. In order to find answers to what man wants the most, we may follow the accepted methodology, which requires touching fundamentals of the concept we are trying to understand.

ƒÆ’-¡ƒ”š‚ Man, just a part of the universeƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬‚not a creation of god

The crux of all desires of man is the desire to ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”liveƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢; in all odds, all challenges, all threats, of all natural calamities and all sicknesses and diseases. This strong desire of man to live creates his longing for development, primarily to turn this desire into reality; to ensure his survival in all adversities that may bring end to his life; to overcome his natural limitations to guarantee his survival, to save his life from adverse conditions of nature, dangers of beasts, and at times from human (like Constantine de Sa came to Sri Lanka in 16th century). It is to end his lamentations of recurrent anxiety of insecurity and uncertainty between life and death. To surpass his natural barriers that confines his activities to realize his desires.

But in this era of modern western globalism, this fundamental desire of man ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”to liveƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ has been taken away from a larger majority of humanity by spreading poverty largely by design of the modern system. In that sense, modern global system has become ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-anti-developmentƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ for a larger part of global humanity. Our post colonial ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”coastal political cultureƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ hasnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t been able to satisfy this desire of man to live; although he doesnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t ask much, still he hasnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t been able to secure his mere living. Due to this dissatisfaction, the nation had to go through social and political evils in the past including two wars in the south and the north.

ƒÆ’-¡ƒ”š‚ Capability to guarantee this ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”will-to-liveƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ can be identified as possession of power. In its opposite, ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-to-be-unableƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ symbolizes powerlessness. If man born with natural rights, how on this earth one can be powerful to-be-able, so to guarantee his desire to live and the other became power less to-be-unable to guarantee his survival is a vital question to ask. That is the ethical theme almost all thinkers of modern development have been grappling with. This disparity of possessing the ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-ability to liveƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ between one and the other, is a man made aberration that shouldnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t have been made to begin with. A minority of human community driven by their ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-will-toƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬…”powerƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ has created a situation from which they have been able to deny the will-to-life of a larger part of humanity.ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ 

ƒÆ’-¡ƒ”š‚ If we come back to the concept of the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”desireƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ of man, under modern protestant ethics, his desire has become infinite; no limit to it; so man must be given a philosophical criterion, some ideological tool, to measure the limits of his desire. If ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-desire to lifeƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ is the fundamental and the cardinal to all his other desires, then what ever other desires that negates his fundamental desire must be identified as the extreme limit of his desires, or the negative/evil desire; because, this particular negative desire goes off the limit and tends to negate his fundamental desire to life. Today man has exceeded this limit. His limitless desires have begun to work against his fundamental desire of ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-desire to liveƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚. That means his position has become vulnerable like it was in primitive age. That is the reason why I said in a different article that modern man goes backward in the passage of history, because it seems there is no such a philosophy for the modern man to identify his limits, therefore right now he is digging his own grave wishfully and idiotically.

ƒÆ’-¡ƒ”š‚ Today with western ethics, he behaves like a child in a chocolate factory. But if there was a proper philosophy of criterion it might have constantly remind him that his nemesis is waiting beyond the red line of the limits of his development. Beyond this red line, this hero of the modern history will become a zero completely engulfing him in all erstwhile anxieties of fear of death.

ƒÆ’-¡ƒ”š‚ The primitive

However, when we follow manƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s track record, we can see that at the beginning of his story, the primitive savage attempted to achieve his primary desire ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”to liveƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ individually. He confronted nature and other threats with ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-IƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ centered approach,ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬‚ego centrism, actually this notion of extreme individuality is a primitive trait and goes against the very fundamentals of community life that build civilizations. This ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-ego centrismƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ is a philosophy that ignores social causes, communitarian needs and collective responsibilities of humanity. Under that circumstance, the fittest dominated; and at times, even denying life for others of his own kind. If survival of the fittest is a primitive trait of man, how come it becomes the trait of the highly glorified modern man? ArenƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t we going backward? Yes we are. That is the main reason why Awsadahamy dead against to adapt western ethics for our development.

ƒÆ’-¡ƒ”š‚ Coming back to the theme, man but gradually realized that human life is so weak, and fragile, vulnerable to danger and easily ends. So the community life emerged as a necessary condition of survival, they realized that they are stronger when they are together.

ƒÆ’-¡ƒ”š‚ Then man invented communicative devices, structural devices for the function of a collective communitarian existence. Man turned the virgin soil in order to plant seeds, as well as to build man made structures, domesticated animals, tried to understand phenomena of nature, invented tools to confront natural physical barriers, he became civilized. Under this civilizational process, he discover ideological tools for the administration ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”of lifeƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢, moral ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”for lifeƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢, a sense of right and wrong and ethics of living. So his sense of right and wrong became conventions, ethics and finally in to systems of law. One communityƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s ways of civilization became different to the other community. So the cultural differences became a part of humanity. Likewise, one communityƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s sense of right and wrong also became different to the other. So then how Britain or Europe can ask us to adapt their notions of right and wrong as our ones. Can it work other way around as well?

ƒÆ’-¡ƒ”š‚ ManƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-will to liveƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ becomes the highest desire, which increased his capacity to move forward, gave energy and audacity to be in hope and faith, uplifted self confidence in the art of mastering skills. His ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”strong-willƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ became the driving force to avoid death, or at least postpone it and remain alive.

ƒÆ’-¡ƒ”š‚ When man needed to confront with soil, he wouldnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t be able to do it by bare hands; he needs tools and then needs to have knowledge/technology of making them. So, knowledge and technology becomes a pivotal and decisive aspect of his life. Under these circumstances, development gets its highest currency. In grasping rules of nature and inventing means of survival within it, the concept of development emerged. Satisfying his needs within his community will be contingent to his capabilities to supply them sufficiently for a community life. Like any other community, AwsadahamyƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s community also had a unique brand of cultural knowledge and technology until it being threatened by coastal political culture of Colombo, because it had the strength to prevail above Indian threat.

ƒÆ’-¡ƒ”š‚ The negativities

ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”NeedsƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ and ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”desirersƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ always can identify as negativities of manƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s life.ƒÆ’-¡ƒ”š‚  For instance, hunger is a negativity of life, because the lack of food creates the negativity of hunger. Overcoming these negativities such as lack of food that makes hunger, lack of water that makes thirst, lack of shelter or refuge that brings insecurity, lack of cultural/civilizational knowledge that makes ignorance became manƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s challenges. He needed to overcome these negativities. This attempt of confronting negativities becomes the meaning of his development. Every government ruled Sri Lanka has failed to fulfill this duty of overcoming these negativities in the communitarian life of man. Now the coastal culture is taking the nation in cycles. If that is the case, we must accept the fact that we have gone backward in all these years.ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ 

We expect in hope and faith for the present government to fix these problems.

ƒÆ’-¡ƒ”š‚ Coming back to the theme, what will happen when survival becomes a collective task? Then man becomes sensitive not only to the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”selfƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ and the fittest, but also becomes sensitive to the weakest. Under this fundamental conceptual shift, man becomes an animal of moral and ethical obligations; animal of communicative-culture, animal of ideas, thoughts, feelings, emotions, expressions, responsibilitiesƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬‚to say, man expands his vision into universal spectrum. There he affirms the survival of not only human, but also entire life world including flora and fauna. Since he is an animal of wisdom, he realizes consequences of his change of ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”IƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ centrism to ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”weƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ centrism and then he remedies it. Therefore, man envisions that flora and fauna as a vital part of his survival so must be protected religiously. He realizes that it is his responsibility as well. Narrow minded western man only can think that it is not, because he religiously believes that nature is exploitable object.

ƒÆ’-¡ƒ”š‚ As a result of abandoning the principle of survival of the fittest, and then embracing the task of collective survival, man embarks on wanting institutions. The concept of state is the highest form of institution that man has ever envisioned for his survival, because institutions bigger than that, like inter state institutes like UNO, already has become killer institutions going against the ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-will to lifeƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ of majority of global community.

ƒÆ’-¡ƒ”š‚ Institutions are based on concepts, ideas and ideologies. Unlike today, where usually current states never represent the ideology or the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”willƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ of people, but in primary stages of community life (even in its primitive form of community organization, like American Indian tribes) was meant to be instrumental for the implementation of peopleƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”will to live.ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ Here man as an animal of dealing with nature in creative manner, he discovers the need of a philosophy. In a way, philosophy taking different shapes in different geopolitical regions, means, philosophy becomes ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”geography specific.ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ In other words, philosophy of man takes the shape of the environment it emerges. The man who lived in the northern harshest climatic conditions suffered from the dilemma of insecurity, and his philosophy reflects that dilemma. His philosophy demonstrates his fear, therefore hostility toward nature, toward other. So he was whole heartedly tried to defeat nature, in fear of the other; because both these elements increased his dilemma of negativities of life.

ƒÆ’-¡ƒ”š‚ Western philosophy becomes different from its eastern counterpart due to these geographical and climatic limitations. And then it takes a complete different turn due to geopolitical and their historical necessities. Such as western modern philosophy and its concomitant hegemonic ideology of exploitation of the other is a necessity of the geographic and climatic limitations of Europe, where his activities of survival being hampered and made limited. Therefore such limitations demanded exploitation of another, in this case, global south for their survival. So, his (western manƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s) philosophy of life becomes a theory of looting the otherƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”will to lifeƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ for the nourishment of his life, to make his ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”will to lifeƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ to thrive. Therefore, manƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s philosophy in different geographical regions evolved in different paradigms. But in the south, we were living in a friendlier environment where nature was not hostile to us. It may be the reason why our philosophy became nature friendly. This reveals that hostility toward nature is a western idea originated in the anxiety of western mind. There is no reason for us to follow his anxiety to destroy nature in our part of the world.ƒÆ’-¡ƒ”š‚ 

ƒÆ’-¡ƒ”š‚ It is said that civilization was commenced at the very moment when man turned the first mound of virgin soil. To my understanding, at this moment another thing happened; that is the split of eastern and western philosophies. When eastern philosophy became increasingly humane and began to embrace nature, western philosophy headed into the opposite, where it began to go against the nature.ƒÆ’-¡ƒ”š‚  ƒÆ’-¡ƒ”š‚ Objectives of the man in the east and the other in the west were different when they took part in this noble task of turning virgin soil in their respective parts of world for building their civilizations. Up until colonial modernity began, man in the east turned soil, confronted nature in friendly terms without departing their notion of coexistence with it. But the man in the west turned the soil solely with the notion of taming it, to put nature under his servility, reducing it into an exploitable object. In utter hostility toward nature, he desired to be in charge, in command of nature; (see concepts of enlightenment and its notion of ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”ReasonƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢) he assumed that he can recreate nature according to his whims and fancies. When east promoted coexistence with nature, western philosophy articulated man as the controller of the universe. His scientific ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”reasonƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ justified it. For the modern western philosophical notion, nature becomes not only exploitable but also expendable, therefore profitable object. That is a stark difference between western and the eastern philosophies. ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Denial of the denialƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ of coexistence, acknowledgment of man as a part of nature, his ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-will to lifeƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ as unalienable natural right of man of the entire global community is part of AwsadahamyƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s philosophy.

ƒÆ’-¡ƒ”š‚ There is another reason why western man has become so destructive toward nature; that is because of the limitation of his religion. His philosophers articulate of scientific reason in the morning, and in the evening they talk about full realization of Christian ideology through modern development. I brought this example in relation to Hegelian Philosophy in a previous article. When it comes to Christianity, even HegelƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-dialecticsƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ becomes ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Unthardhan-lecticsƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚, a completely different philosophical logic, where the ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-matterƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ disappears in the dogma of creationism in the Christian religion. Under this notion, god created man at the same time he created the nature for his survival, with a global south with lesser humans to serve this chosen people of god, a minority of people in the Western Europe. So western man is in possession of god given right to exploit nature, not only within the boundaries of nation state of Europe, but even in any state no matter what it is, because whole nature is created for the consumption of only western but western man only. If nature becomes completely exhausted, it also will be godƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s will any way. This difference between political philosophies gives Awsadahamy another reason to go away from western political ideology.

ƒÆ’-¡ƒ”š‚ West climaxed their philosophy only during modern period as a necessity of their model of above said social organization, which was based on collective thought at the beginning but now it has been threatened by overwhelming power of the individual. Now western political theory is gradually departing from collective communitarian dialogical living and from the collective idea of development. And legitimizes massive private accumulation of collective wealth by the individual, be it natural or man made, all are collective wealth of mankind when you go to fundamentals. Thus western model of politics has turned into an alchemy that has turned most fundamental human organization, the body of collective politics, into most anti-human. This necropolitics (if I borrow Achille MbembeƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s term) of modern western ideology abolishes the true function of community concept in politics, negates human life, threatens human existence along with nature, destroys the desire of man to live. This is the exact reversal of human progress, like going back into the primitive stage of man, the stage of the survival of the fittest. Now the fittest who dominate the globe has threatened the weakest of natural world. Nature is one of them.

ƒÆ’-¡ƒ”š‚ But now we witness this modern philosophy has begun to collapse within two hundred years. Their social systems have begun to crumble. At this point Mahamaha RajaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s argument of embracing western way of conquering world decreases its vitality because that system is weak, fragile, vulnerable and prone to collapse at any given time. Why we need to embrace a philosophy that even couldnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t survive two hundred years when we have philosophies still lasting for three millenniums? IsnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t it the greatest lesson we can learn from the west, not to follow west to fall into the same abbeys of history?

ƒÆ’-¡ƒ”š‚ Denial of necessary mediation of the native from his development

If man is free, then he must be able to mediate into his basic affairs out of systematic preventions of his actions. If asked Awsadahamy will tell, ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-the native knows how to get out of his poverty, if the government takes a vacation for five years leaving the native to handle his affairs by his own.ƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ The reason is because his actions has been disallowed by a system never trusts him. If any social group lacks the capacity to make mediations to uplift their lives to make their lives easier and increase their desire to live long, then that group cannot be considered as free or having any political power. The native AwsadahamyƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s people are such marginalized group. Majority of Sinhalese masses are living in poverty due to their powerlessness. They are neither free, nor autonomous. This doesnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t mean that Tamil and Muslim communities do not have people living in poverty. But Sinhalese are the majority of them. Sinhalese, by their cultural knowledge, know how to get out of their poverty, but not allowed by the power structures of a minority coming from this Coastal Political Culture of Sri Lanka. The best example is the plight of farmers in the north central province. The ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”will to powerƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ of the Coastal minority has taken away the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”will to liveƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ of the masses.

ƒÆ’-¡ƒ”š‚ Man, has gone backward

Man in his primitive form of existence, only had to confront with nature for his survival. But now in his current form of existence, especially under this maddening twirl of global capitalism, he is not only confronting nature, but also confronting with labyrinth of various structures for his survival; current form of knowledge, politics and economics have become oneƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s structure threatening survival of the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”OtherƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢. Today primary source of threat to his survival is coming from his own kind.

ƒÆ’-¡ƒ”š‚ Human, as a living being is an animal of herd, groups, he leads a collective/community living. But human life is always threatened by its vulnerability to death; he has this instinct desire to be alive. This fundamental quality of man, ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-will to liveƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ is going to be the point of departure in my argument, because politics and economics originates form this fundamental or the primitive, primordial desire of man.ƒÆ’-¡ƒ”š‚ 

ƒÆ’-¡ƒ”š‚ As we perceived, development enhances manƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s desire to live. Under such assumption, in this twenty first century, most developed societies in the west must have achieved the highest standard of development to provide man with sense of security uplifting his desire to live long. But what we can see in reality? In the USA along millions of people live with curable deceases just for not having access to medical treatment. Does USA lack of scientific knowledge, or wealth to provide healthcare for its people? No it has all facilities but with limited access. This reveals that ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”will to powerƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ has denied the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”will to liveƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ of a larger majority by man made structures. IsnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t this an act of going away from fundamental ideals of development? Do we need such type of development in Sri Lanka? IsnƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢t this development has denied the will to life of many in their community? On what development theory one can justify this aberration?

ƒÆ’-¡ƒ”š‚ Although it seems trivial at a glance, this tiny example says a lot about the missing part of western development. It revels that western knowledge has a missing point, a big black hole in the center of the entire knowledge. Just compare a shloka of the east that I am going to bring in the next article with current western behavior in the backdrop of their claim and boasting of the power of western knowledge, scientific advancements and the wealth. It tells about the serious deficit of the essential human aspect of the knowledge and development in the west.

ƒÆ’-¡ƒ”š‚ (To be continued)

10 Responses to “What does man want from development?… Awsadahamy asks!”

  1. gunarat Says:

    Thank you for trying to define the Ayubowan culture of Awsadahamy.

    However, your definition of development goes well beyond the Ayubowan culture of Lanka. It can apply to almost all non-Western cultures, as well as the most rapacious European culture. You explain:

    The crux of all desires of man is the desire to ‘live’; in all odds, all challenges, all threats, of all natural calamities and all sicknesses and diseases. This strong desire of man to live creates his longing for development, primarily to turn this desire into reality; to ensure his survival in all adversities that may bring end to his life; to overcome his natural limitations to guarantee his survival, to save his life from adverse conditions of nature, dangers of beasts, and at times from humans.”

    You go on to say: “Capability to guarantee this ‘will-to-live’ can be identified as possession of power.” Thus, I infer from your essay that the Euro-centric measurement of quantitative variables such as GNP (PPP) and HDI variables such as higher education, urbanization, media consumption, telecommunication technology, etc. are not quite important as having a well-trained military and a superior shipping industry, among others.

    Only a corruption-free Mahasammata, who can balance the budget and manage the international flow of goods and services, including the speculative currency market, can ensure this “will-to-live” power to Awsadahamy and his cohorts.

    May I offer a friendly amendment to revise your thesis so that your Ayubowan culture to similar societies worldwide. Aspire high and gain world recognition for your creative thinking. You may be the Asian crafty artist who might convincingly challenge the vicious Orient-bashing pseudo-philosophy of Hegel, and the pseudo-sociology of Weber. Draw your evidence from the Asian philosophers of the past–Buddha, Confucius, Lao-zi, Nagarjuna and others in addition to suppressed archaelogical or architectural evidence.

    The Ayubowan culture you talk about is not a Buddhist culture per se. It is an evolving culture that is a hybrid of numerous other nidanas–the Vedic, Islamic, Jain, Christian, Daoist, Confucian forces, etc. Jesus Christ is believed to have visited india too. Because all cultures have gone through similar hybridization, the term Ayubowan culture can be applied to almost every culture.

    Now, to get back to your thesis and analyze it through the lens of the Buddhist paticca samuppada model:

    The basic power to ensure the “will-to-live” invariably violates the negative factors embedded in the 12 nidanas that extenuate our state of suffering/unsatisfactoriness in the bhavacakra (or the samsara). For “the will-to-live” is still a violation of several nidanas–desire, entanglement/ grasping, impulses to action, six senses, sense impressions. However, Budhha himself advocated treading the Middle Path of these bipolar extremes for no human can claim perfection until reaching Enlightenment. A sentient being will reach the “yin” end of each of these nidanas only at the stage when he is ready to leave “samsara” when he no longer desires the power to ensure the “will-to-live.”

    This approach should blunt the argument of the so-called “rationalists” who blindly and irrationally place their faith in science and materialism.
    They lived in India too. Carvaka and Ajitha Kedsakambili were examples.

  2. Fran Diaz Says:

    As Materialism too must exist and therefore the understanding of Nature through Science & Technology, shouldn’t Awsadahamy (& his Haminae !), learn Science & Technology in the Sinhala language ? Sc&Tech is learnt in the native languages in Japan & China and other countries too.
    Would it harm Awsadahamy greatly to learn some English, so that he knows what is going on the world and also the Coastal Culture folk ?

    Awsadahamy has to also form groups to prevent illegal migrants into Lanka, particularly into the Mannar area, from Tamil Nadu.

  3. Geeth Says:

    You right, this “Aubowan” culture is a reflection of entire Asian idea of civilization but not limited to Buddhism, and it’s fundamentally different from the idea of the same in the west. Yes western philosophy and sociology was orient-bashing because their epistemological standpoint did not have tools to understand Asian idea of civilization.

    Two fundamental changes in the thesis of civilization open up a complete different panorama in civilizational notion. Firstly, the idea of civilization in Asia considers man as an indivisible part of the nature among other parts of it, but it doesn’t allow man to stay above nature as a controller of nature. Secondly he is not a creation of god but again, an out come of natural phenomena. These two fundamental principles will guide the Aubowan culture to flourish. These differences are the reasons why Asian cultures haven’t been able to accommodate western Christianity like in the west. Trying Christianity into Asian cultures creates a grotesque result like adopting set of dog teeth into human mouth. These two won’t match together. That is the reason why it looks so odd when Christianity is forced to convert Asian societies, because the result will be a bizarre mutilation.

    “Capability to guarantee this ‘will-to-live’ can be identified as possession of power,” is a reality that Aubowan culture does not approve. Because this “will to power” of a minority of global humanity has denied the majority masses’ “will to live”. Aubowan culture wants to change this anti-human, anti-development culture of modern power relationship. In which it wants to destroy the existing structure of global economy that structurally cannot accommodate third world development. This structure prevents a larger part (80%) of global humanity of their development. The 80% of global humanity has been made to pay the cost or the outcome of the limitations of nature forcing them to stay in poverty. So our poverty is a necessary condition for the continuity of current version of western consumerism.

    On the other hand, higher education, urbanization, media consumption, telecommunication technology etc. all will be the causality of our human development of Aubowan culture, in which universal version of education (not limited to western version) becomes a pivotal part. However, this development will be guided by above said civilizational framework of nature harmony in development without being destructive to nature. Once the cardinal principles of Aubowan version of development are laid-down, the details can be formulated accordingly.

    For this development philosophy to last we need to be get together, because we cannot pursue this along, by our own. We need to build a common front. That is the reason why we have to envision a south-south corporation. Through this corporation we will be able to build equilibrium of power relationship with the west demolishing the current western hegemonic structure. When we build the south front, we will be able to apply same regulatory tools of hegemony of Europe against them. When we establish the economical sustainability within the south, we will be the authority to tell Europe what they are going to get and what is not, because they cannot survive without our resources. Our collective soft power will be able to make this greedy European to come back to the ground and rethink about their wasteful phantasmagoric consumerist culture eating up all global resources meant for the entire global humanity. Do not forget, that is the reason why I said that third world development is warfare, because raising living standard of rest of non-western humanity of 80% of global population eventually demands the western man to reduce their consumer habits to a realistic level, because global resources are limited and rapidly depleting. That situation will invite confrontations and will be a war. That is the reason why global south need to envision a common security plan. Since we are an island nation we need to have a state of the art naval power no doubt about it.

    Following excerpts of an early article will explain current situation. The link is… http://www.lankaweb.com/news/items/2011/01/27/asian-inferiority-complex-%E2%80%9Cthe-killer-disease%E2%80%9D-part-16-ii-of-iii/

    Planetary humanity has been enslaved
    The entire planetary humanity with their natural and human resources have been destined to maintain the western populations. Current development strategy of Asia, Africa and Latin America has been systematized to maintain and sustain this bottomless western desire. However existing environmental depletion all over the world has been largely occurred merely due to the feeding and satisfying the western populations while keeping the rest in starvation and misery. Entire planetary humanity has scarified their present and future for the bottomless desires of the west, which is the wealthiest 20% of global humanity, mainly Western Europe, the United States, and Japan, and which consumes 82% of the world resources; meanwhile, the poorest 60 percent, the historical periphery of the modern world system including Sri Lanka, consumes only 5.8% percent of these resources. The rest of the 20% of the population in the second world, mostly in the Eastern Europe consumes the rest of 12.2% of resources. Furthermore, in 1930, the ratio between the richest 20% percent of humanity and the poorest 20 percent was one in thirty (1-30), while by 1990, in the meantime the world was marching toward utopian condition of globalization, the ratio had risen to one in sixty (1-60). Frighteningly figure had doubled in just thirty years.
    Then current environmental issue is, although they take place in India or China or elsewhere, still caused by the global system that satisfy above said endless desire of the west. If that so, what would be the situation we are going to face when the rest of the 80% of under developed poor countries also get developed? This simple fact revels that our economic development can never be achieved in collaboration with the west, because it creates a clash of interests between the west and the rest. The only thing can be expected west to do for third world is reducing this 80% of global humanity as slave labor force working for the sustainability of the west, while exhausting their resources in their countries to satisfy this cliental. The minority of the local business community working faithfully for the global TNC agenda will be richer while the rest of the masses remaining in poverty. Then the economic development will be justified by GDP gimmick, telling us that we are now developed by numbers. Our development strategies must remain entirely outside of western domain their financial institutional remedies of WB and IMF, because our development eventually clashes western interests.
    In Masters of Illusion: the World Bank and the Poverty of Nations (1996), Catherine Caufield argued that the assumptions and structure of the World Bank harms southern nations’ not only development but also their existing structures. Caufield criticized its formulaic recipes of “development” authoritatively perpetuate a knowledge that promote western model as the only model for development. To the World Bank, different nations and regions are indistinguishable and ready to receive the “uniform remedy of development”, the very theory of imperialism. She argued that to attain even modest success, Western practices are adopted and traditional economic structures and values have been discarded… A second assumption is that poor countries cannot modernize without money and advice from abroad. (Wikipedia)This is the condition I mentioned earlier that instigates our addiction to be relied on western Expertise and to be Faithful to their intentions.
    But it has been very clear that the World Bank and International Monetary Fund are deeply occupied in contemporary modes of donor and NGO imperialism, and that its intellectual contributions function to blame the poor for their condition.
    For many reasons west cannot let 80% of global south to be developed up to the standard of Europe. But west pretends that they are up in the task. Under this game plan of pretention and lending loans, time will pass by. Old regimes will collapse without reaching their development dreams and new ones will be formed up. Rajapaksas will disappear and Premadasas may come into the scene. Then the blame game will begin. Europe will blame the third world corrupt regimes for the failure of their attempt of development. And the new regimes will buy it. Then another circle will begin. We will remain in poverty forever. This is a well tested game plan of the west and has proved to be very successful. On the side line, our foreign debts will be accumulated despite the fact of our failure. We will end up in completely indebted and default. Are we going to live in this trap for ever or are we going to get out of it? Or are we going to buy this as our fate.
    In the first article of this series I said that…… “In politics, the creative spirit demands a tremendous courage to take risks; all remarkable politicians in the world history were as audacious as they were fearless risk takers.” This is such time. Our political leadership may have to take decisive steps to resist some western dictates detrimental to our economic development policies. And they also may have to consider taking initiative to form solidarity in the global south to formulate a universal policy in development for countries in the third world.
    Third world was under western control for last five centuries without having any substantial development under their direct rule. So how we can expect them to deliver something significant in this era of their indirect rule? I am stressing again, in order to be away from western control through monetary devises, south Asia must initiate to form a development bank through south-south cooperation. In order to do it, she may have to initiate negotiations with the Banco del Sur (Bank of the South) in Latin America as they had already envisioned the idea of establishing a development bank in the global south.
    However, the question is how can we resist western force? One way of countering western controlled international institutional hegemony again is located in the south-south corporation. We must begin to substitute bodies for all western institutions that have a history of meddling into third world affairs. By having their counterpart institutions in the global south, we will be able to eschew off, if not minimize the claim of legitimacy of their institutional directives. For instance, human rights can be watched and even violations can be prevented through a cooperation among the states in the south by their own institutions whose intentions will never be tainted by those of the western ones that driven by hidden political agendas. That is something that global south must resolve through collective mechanisms.
    When global south is attempting to be independent, no doubt west will declare war against them. Today in Sri Lanka, this declaration of war comes in the form of UN war crime investigations, cancellation of GSP plus, whooping the leadership of our nation using their local lackeys living within the country and outside and so on. We must never be mistaken to think that appeasing decisions like allowing hyenas like Solheim into our political sphere again will ease western pressure or their will to punish our leadership for not respecting their global authority at the war. And even submitting our economy to IMF and WB juggernaut also would never change their stance either. Instead, they will get all their targets anyway and appeasement will make their task easier. So defeating western post war politics is located building a solid south front. That is the only plan for redemption for our country and the leadership. In terms of the security of the global south, global south may have to be organized under a common security mechanism to deal with outside threats.

  4. Fran Diaz Says:

    Geeth: May I address your comment on South South front ?
    I went into the internet & the amount of information on South South co-operation is very limited. Here is an extract from one of UN information sites :

    “The High Level United Nations Conference on South-South Cooperation :

    The General Assembly decided, by resolution 64/1 of 6 October 2009, that the Conference is to be held “at the highest possible level”. It will have the overarching theme of “Promotion of South-South Cooperation for Development” and will consist of plenary meetings and interactive multi-sector stakeholder round tables on two sub-themes: (i) Strengthening of the role of the United Nations system in supporting South-South and triangular cooperation; and (ii) South-South and Triangular Cooperation for Development: complementarities, specificities, challenges and opportunities”.
    The Conference is the outcome of a United Nations decision to convene such a conference on the 30th anniversary of the adoption of the Buenos Aires Plan of Action for Promoting and Implementing Technical Cooperation among developing countries (TCDC).

    All States of the United Nations system, as well as intergovernmental organizations with observer status with the United Nations General Assembly and United Nations specialized agencies and other entities of the United Nations system, have been invited by Secretary General Ban Ki-Moon to participate in the Conference”.

    I am still vague as to which countries are in the S-S group. Are predominantly Catholic countries such as Brazil in the S-S sector really S-S, when the Vatican which guides these countries is in the west ? Countries like Brazil have a top rich layer and the rest are poor, even though Pres.Lula tries to do otherwise. High GDP does not mean that the people have money in their pockets. Let us not be NAIVE in the economic sphere. Really healthy economies put money in the hands of people, a sort of Middle Path in economy.

    * Rather than identify with S-S, wouldn’t it be better to stay with the Non-Aligned Nations of this world ? Remember that our giant neighbors China & Russia do not fall into the S-S ambit. Is India in the S-S group ?

    * We also suggest that the Sci&Tech teaching base go Sinhala, with some knowledge of English.

    * We suggest that Meditation (& Contemplation) and accompanying Benefits be printed in small booklet form and distributed free to general public of Sri Lanka, in all three languages. Budhist Temples should be the main source of teaching the proper ways to Meditate.

  5. Ben_silva Says:

    I am glad that GK recognise “ all desires of man is the desire to ‘live’; in all odds, all challenges, all threats, of all natural calamities and all sicknesses and diseases. Once we have this will to live we can then use science and technology to overcome difficulties facing us. We also live in a highly competitive world. We need to have clear objectives and constantly improve our thinking and methods to deal with new situations, rather than be trapped in a the past. To be specific,\this idea of seeking Nirvana, a hindu /Tao belief is not attractive to me. I consider seeking Nirvana (extinction) to be an idea from a depressed person, unable or unwilling to face challenges. in thee real world. Real world is very tough. We have to face it and make it less painful rather than seek exit..

    We sshould protect and respect Buddhism. owever I am not sure if it is a good thing to be slave of any religion. The view of some scientists on religion is given below.
    Arthur C. Clarke
    The famed science fiction writer, Arthur C. Clarke, who once denigrated religion as “a necessary evil in the childhood of our particular species,”

    Bertrand Russell
    ref: http://www.positiveatheism.org/hist/russell2.htm
    My own view on religion is that of Lucretius. I regard it as a disease born of fear and as a source of untold misery to the human race. I cannot, however, deny that it has made some contributions to civilization

    Albert Einstein

    A man’s ethical behavior should be based effectually on sympathy, education, and social ties and needs; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear of punishment and hope of reward after death. (Albert Einstein, “Religion and Science”, New York Times Magazine, 9 November 1930

  6. Fran Diaz Says:

    Ben says : “To be specific,\this idea of seeking Nirvana, a hindu /Tao belief is not attractive to me”. But, we say, if one sees suffering in Life, then one does seek some remedy.

    Russell, Einstein & Clarke are men of fame and excelled in their respective fields. Their intellect allows them to think rationally on life and on a higher planes quite easily.
    Unlike these people, the ordinary people function within some sort of belief system (religion) which guides them to live in a none aggressive way toward their fellow man, at least most of the time.
    While extremes in religious activity could be avoided by ordinary people, simple guidelines must be laid down for children & adults to follow.
    A question to ask is : Why did WWI&II happen in spite of the religions, (all talk of Peace). of those regions ? Would they have happened anyway, with or without religion ?

  7. gunarat Says:

    Please, folks, familiarize yourself with the necessary background before jumping the gun and shooting off your 2-cents worth of opinion.

    You can Google quite a lot of explanatory material on South-South cooperation .

    In current parlance, the South means all the developing nations. The dividing line is not the equator. Almost all the nations in the Non-Aligned group belong to this category, including Brazil (where Dillma Rousseff was elected president last October. Lula da Silva was not eligible for re-election), India (and the other SAARC buddies–Afghanistan, Bangladesh, Bhutan, Maldives, Nepal, Pakistan and Sri Lanka), Malaysia (and her ASEAN buddies), etc.

    The truth is that various groups within the South are already cooperating on several dimensions. But the economic and military power of North America and Western Europe and their control of the United Nations system through the most undemocratic veto powers they exercise have rendered the work of the South groups relatively ineffective.

    Fortunately, we see a shift of economic power from G-7 to G-20. Now it is time to abolish the veto powers exercised by the five permanent members of the UN Security Council: United States, United Kingdom, Russian Federation and China. The fact is that the affluent West, which funds most of the U.N. budget, has so far called the shots to perpetuate its economic hegemony over the world system.

    Geetha Kudaligamage could elaborate on the feasibility of the South to marginalize the North economically, geo-politically, and culturally (civilizationally) under the joint leadership of the emerging economic giants such as India, China, Brazil and (perhaps) Russia. If the South is interested in dismantling the enormous disparities engendered by the greed inherent in capitalism (based on mathsya nyaya–law of the fish), it will not be able to extricate itself from the dominance of the West during the 21 century either.

    Like Ben Silva, I once placed too much faith in science and technology to solve all our problems. But science can only give us guidance. As Friedrich Hayek said in the1930s, most of social science is actually scientism, not science. Western science does not accommodate axiology. That’s why I am enamored with Buddhist ethics or any other code of ethics that does not require me to believe in a supreme God.

  8. Geeth Says:

    South-South Corporation will invite for myriad of conflicts. The solidarity what we are envisioning cannot be built over night. Due to enormous amount of global structural devices controlled by the west, poor nations in the global south have been prevented taking decisions independently. On the other hand at the end of the day, it is a matter of staying in power for most of the regimes in the south. So, building a south front is a very hard mission, but a realistic one.

    We must not be misguided to think that all governments in the south are in search of alternative routes to rescue their masses out of their historical injustices and resultant poverty. Most of these regimes are highly corrupt. Some even get paid under the payroll of western espionage agencies. Some leaders are staying in power due to their western sponsorships. These corrupt regimes mostly are paid handsomely for their anti national policies helping large corporations to plunder their peoples and their lands. And existing corruption has been encouraged by western countries even allowing with banking facilities in the west for these corrupt rulers.

    However first thing that south-south corporation must envision is to give these masses a hope. How can we do that?

    As Dr. Gunaratne mentioned, hallmark of the new century is the end of western financial monopoly. Now we are living in a multi-polar world. In this multi-polar structure, the world is regrouping in a very clear historical pattern. This regrouping is between few for the benefit of few and many for the benefit of many. People of the world gradually realizing that western model of global order is not for the benefit of four fifth of the world population.

    Why Russian Prime Minister Vladimir Putin has said that Russia joining the EU would not be in the interests of either Russia or the EU? Isn’t that a trademark historical expression? It has become the antithesis of Hitter’s remark that ‘invasion of Russia during WWII was to end European “Eastern Nightmare” once and for all.’ Russia is the only land for historical reasons, that western capital could never have a chance to taste. It is the biggest land mass on the planet with enormous resources even unexplored.

    Why Turkey being sidelined without offering her full membership into European Union for long time? Why Turkey turned toward China afterword? Why she joined hands with China even ignoring her membership in the NATO to conduct a military exercise (Anatolian Exercise) knowing very well that such a move will definitely antagonize her traditional military allies like USA. Link: http://www.worldpoliticsreview.com/articles/6800/turkey-china-military-drill-reveals-deepening-ties-widening-reach Don’t forget, Turkey possesses some of the most sophisticated western military hardware that NATO never wishes to let exposed to their rivals. New world reality revels that South-South Corporation is not an unrealistic dream anymore. It is a reality.

    That is the reason why South needs a development bank immediately. That will give hope to these masses. That will prove them that when south is together it is the greatest global force ever can imagine of. That will expose the true power of the south to its populations.

    The west had envisioned this situation much earlier than us. That is the reason why they have created insider messing groups such as so-called civil societies and NGOs and INGOs in the third world to use them when ever needed.

    With such development agency of south-south Corporation, the south also can begin similar world wide NGO system to propagate global humanitarian agenda of the south, with even color revolutions of south version to topple despotic regimes and let people to decide their leaders in favor of the south. South Corporation can have branches in the western countries as well. They will tell the general public of western countries about objectives and difficulties of southern development. By that way this monopoly of western NGO system can be weakened and even make the stage even, in which many players can play equally. Newly emerging south block will be another United Nations Organization anyway.

    Anything can be done if we have faith in what we are doing. All what we need is an attitude change.

  9. Ben_silva Says:

    It is not at all surprising that the Sinhalese are Poor, when they are told that Nirvana(extinction) is the thing to aim for and to give up desires. Desires produce the vital motivating force needed for success. Success does to come easily, as it requires hard work and suffering, but it will produce benefits and results. I am not far wrong if I say that Nirvana seekers and promoters are suicidal cowards, suffering from depression, unable and without courage to face the real world, seeking an easy way out. Buddhist precepts, meditation and middle path produce a good framework. If we are to follow the Indian faith Buddhism, it has to be moderated by the wisdom of local Awsadahamy. Unfortunately, many follow Buddhism blindly. An observation from the real world, which should not be ignored, is that nearly all Buddhist countries are poor. Open economy and a secular path, enabled China and India to make tremendous progress. Research done by Needham also indicated that belief systems to be the cause of decline of China. Research also has shown that religion does not help development and also developed societies rely less on religion. Buddhist beliefs would produce a low key simple economy like in Tibet and Bhutan and hardly a competitive economy. I would promote a self reliant economy. However escaping commercial pressures is not easy. Politicians also have limited tools to influence the economy. I also feel that views of scientists also should not be ignored and these clever scientists were anti religion. But some of us are affected by the religion virus. Being secular, free the mind from bias and enable clear scientific thinking and analysis. Science and maths have proper methods and foundations and do not rely on unproven beliefs.
    As for attitude change, we had 2500 years. What results have we got, other than loosing a major chunk of our only homeland and nearly loosing the Capital itself and with economic power in the hands of non Sinhalese.

  10. Fran Diaz Says:

    May I humbly add my half a cents worth here ?

    Geeth: Thanks for S-S definition.

    Ben: I would sadly state that the Sinhala people as a group, with the exception of a few, are politically & economically (plus Sci-Tech fields), ill informed & naive regarding the rest of the world. We are generally trusting of others, whilst being a bit watchful now. And that is the reason why we have appeared to have lost some ground in Lanka. However, with the Internet in place, at least some aspects are corrected, and we have every hope that we shall recover our collective self respect.

    Here are some of the nascent truisms I can see emerging from this debate, as I see them :

    * People need simple guidelines to guide them to the ‘live & let live” culture of Awsadahamy. This is to be approached through the Simple Teachings of their respective religions which can be understood by even children. However, I would venture to add that the Caste System tied to the Hindu religion has to wane away, or else conversions to other religions will take place, creating imbalance and resentment.

    * SELF RELIANCE is the best way forward – best not depend TOO MUCH on the loosely arranged S-S Co-operative effort as that may be inimical to the collective Lankan effort to grow as a People & as a united Nation.

    * Teaching Science & Technology in the Sinhala language will give new respect and strength to the native language.

    Dr Guneratne: I had quite forgotten that Pres. Lula of Brazil had been replaced by now President Dillma Roussef in October last year. I stand corrected. But will the Brazilian story change with the change of top actor ? As before, will not the top ultra rich band of people prevail ? Changing Presidents will not mean a thing, if the System does not change for the better. It’s the usual story of changing the pillow for the headache.

    I bow out, leaving the stage to the experts.

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