Peace for the World

Peace for the World
First democratic leader of Justice the Godfather of the Sri Lankan Tamil Struggle: Honourable Samuel James Veluppillai Chelvanayakam

Sunday, March 25, 2018

Rise in cancers 'caused by weight'

Obese person's tummy
Five lifestyle changes which could help people avoid cancer

  • 23 March 2018



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  • BBCBeing overweight or obese is a growing cause of cancer in the UK while cases caused by smoking are falling, according to a large study.
  • Cancer Research UK found more than a third of all cases of cancer were avoidable - some 135,000.
    The charity also found that excess weight now caused 6.3% of all cancer cases - up from 5.5% in 2011 - while smoking as a cause had declined.

    It said more action was needed to tackle the "health threat" of obesity.
    Cancer Research UK found the country with the greatest proportion of preventable causes of cancer was Scotland with 41.5%, followed by Northern Ireland on 38%, Wales on 37.8%, and England on 37.3%.

    Across the UK, smoking remained by far the leading cause of preventable cancer, although it dropped from 19.4% in 2011 to 15.1%.

    Second was being overweight or obese, and third was exposure to UV radiation from the sun and sunbeds.

    The standard way of diagnosing if someone is obese is by calculating their body mass index (BMI). It measures whether you're a healthy weight for your height.

    A BMI of more than 25 means you're overweight and a BMI of more than 30 means you're classified as obese, although there are some exceptions.

    'I felt responsible'

    Janet Boak
    Image captionJanet Boak was told being obese contributed to her risk of getting cancer
    Janet Boak, from Carlisle, was diagnosed with womb cancer at 51, after she noticed spots of blood four years after her menopause.

    She had a full hysterectomy, which successfully removed the cancer.

    It was during a subsequent check-up that she was told being obese had contributed to her risk of getting cancer. At the time, she was nearly 20 stone.

    "I felt like I was responsible for my own downfall," Janet, 55, said.

    "It stuck in my gut a bit, thinking I could maybe not have been in this position had I sorted my lifestyle out."

    Janet, a grandmother, has since lost nearly seven stone after she cut down on sugar, started cooking healthier meals from fresh ingredients and became more active.

    Cancer Research UK found overexposure to UV radiation caused about 13,600 cases of melanoma skin cancer a year - or 3.8% of all cancer cases.

    Other preventable causes of cancer included drinking alcohol and eating too little fibre, it said.
    However, overall the analysis found the proportion of preventable cases of cancer had fallen - from 42.7% in 2011 to 37.7%.

    People drinking beer
    Image captionDrinking alcohol was estimated to have caused 3.3% of cancers in the UK

    Table showing preventable causes of cancer
    Cancer Research UK said the figures showed smoking prevention strategies were working, but more work was needed to tackle the growing problem of obesity.

    Prof Linda Bauld, Cancer Research UK's prevention expert, said: "Obesity is a huge health threat right now, and it will only get worse if nothing is done.

    "The UK government must build on the successes of smoking prevention to reduce the number of weight-related cancers.

    "Banning junk food TV adverts before the 21:00 GMT watershed is an important part of the comprehensive approach needed."

    Prof Mel Greaves, a cancer biologist at the Institute of Cancer Research, in London, said the study was an "endorsement" of the idea that many cancers were potentially preventable.

    But he said the idea that obesity itself or eating too little fibre "causes" cancer was "somewhat simplistic" and still needed to be explored further.

    "If obesity could be avoided, the impact on cancer rates is uncertain - but they would almost certainly decline significantly," Prof Greaves said.

    "Given the currently high rates of obesity in young people, this represents (like cigarette smoking) a major societal challenge beyond the bounds of the medical arena."

    PICKING OUT THE RACIST BEAM IN OUR OWN EYES – KISHALI PINTO JAYAWARDENE



    Image: It is difficult to disagree with Mr Deshapriya when he categorically dismisses as ‘wrong’, claims that ‘a majority of the Sinhalese’ were against the recent attacks on Muslims.

    Sri Lanka Brief25/03/2018

    There is a cheery though dangerously complacent view articulated by senior Muslim politicians, (andechoed by others),that the recent communal violence in Ampara and Kandy was perpetrated through organised attacks by ‘outsiders’ on Muslim residents of those areas.

    Only part of the truth

    As is often the case, this explanation is only part of the truth. Certainly thugs masquerading as monks and racist organisations wrapping the banner of ‘Sinhala Buddhist militants’ around them, (surely an oxymoron if there ever was one) engaged in illegal hate speech and were responsible for bringing organized mobs to attack innocent people. The Government has assured that the ringleaders have been arrested but more needs to be seen than mere arrests.

    The legal system must be allowed to work unhindered and at its fullest strength. Convictions must ensue for hate speech and for incitement to violence as well as the committal of violence on persons and property under existing laws that are more than sufficient for the purpose. As importantly, members of the police and the Special Task Force (STF) complicit in the violence either though acts of omission or commission need to be severely dealt with in terms of the criminal law. That needs to be yet seen.

    But to return to the nature of debates around these unfortunate occurrences,it is wretchedly shortsighted to frame the matter as if ‘mobs from the outside’or a ‘law and order breakdown’ were the only factors in the equation.More is at issue than this simplistic summing up.Let us be clear on that fact at least.

    A mistake to only blame ‘outsiders’

    That said, Election Commissioner Mahinda Deshapriya’s somewhat flamboyant assessment made at a recent workshop promoting ethnic harmony, if reported correctly that, ‘most Sinhalese (were) happy about recent attacks’ (Daily Mirror, 20, 03, 2018), inclines to the other extreme. Liberties may have been taken with the translation and with the heading of that news story on what he may have held forth in his customary blunt style.

    But what he has said needs to be contextualized quite properly as a caution not to be too misty eyed in blaming ‘outsiders’ for the recent violence. In that regard, it is difficult to disagree with Mr Deshapriya when he categorically dismisses as ‘wrong’, claims that ‘a majority of the Sinhalese’ were against the recent attacks on Muslims.His observation that ‘a majority of Sinhalese had been happy to see the Tamils too being attacked in 1983, only to regret it a few years later’was made in similar vein.

    These sweeping generalizations of the Elections Commissioner in speaking ‘for the majority’ may be objected to by some and quite rightly so. Regardless, a kernel of uncomfortable truth lies in these statements. The warningscame in the background of his reminders to the Sinhalese discounting the myth of a ‘pure race’ and reminders to the Muslims that adhering to fundamentalist aspects of Arab culture in Sri Lanka can only lead to disaster for their communities.

    Why are monks allowed to spew hatred?

    These are forthright exhortations which we would do well to take to heart. Only the exceedingly naïve would fail to recognize that, during the past decade,the peddling of communal hate by racist mobs like the Mahasohon Balakaya and Bodu Bala Sena has been underpinned by muttered discontent in Sinhala communities towards the economic prosperity of ‘closed’ Muslim neighbourhoods. Even so, I have been taken aback by the repetition of canards such as ‘infertility pills’ and ‘gel oozing undergarments making Sinhalese women barren’ by educated Sinhalese, including by those in the legal fraternity.

    And it remains shocking that despite Buddhist monks spewing race hatred as captured on television cameras and recordings, there is little action taken by the senior clergy other than the belated issuing of statements. Returning from Myanmar last month, it is hardly reassuring to contemplate the many points of similarity regarding the quick rise of religious tensions in both countries.

    At least in Myanmar,AshinWirathu the monk known as the face of ‘Buddhist terror’ for his fiery anti-Muslim tirades was banned from giving sermons for one year in March 2017 following a special meeting of the State Sangha Maha Nayaka comprising Myanmar’s most senior monks. The reason given for the ban was that he had‘repeatedly delivered hate speech against religions to cause communal strife and hinder efforts to uphold the rule of law.’If that logic was applied here, how many monks would be liable to a similar ban being slapped on them? Myanmar’s influential clergy has been far more outspoken in their criticism of Wirathu than what we see in Sri Lanka in respect of uncouth fellow companions of the Wirathu-kind.

    Increased insularity of some Muslim communities

    On the other side of the divide, the increased insularity of some Muslim communities coupled with undeniable signs of fundamentalism in parts of the East must also be recognized. Whether this arose as a reaction to the toxic brew of ultra-Sinhala majoritarianism coupled with post-war triumphalism that flourished during the Rajapaksa Presidency or otherwise is beside the point. The fact is that this is the reality and must be confronted as such.

    Lest we forget, the beam in the eye which prevents clear vision can be equally on the part of a majority which continually feels itself as beleaguered or on the part of a minority which sees only itself as the victim. In truth, this is the self-infliction on the part of both that needs to be corrected.
    Meanwhile, an ordinary individual may magnificently rise above suspicion and distrust between communities on calamitous occasions. This is inspiring by itself. In Kandy,the efforts of ordinary Sinhalese villagers and monks in preventing the escalation of violence to the extent of physically safeguarding Muslim residents sheltering in places of safety is inspiring. But it must not be forgotten that even during the horrific July 83 riots where innocent Tamils were killed and burnt in great numbers, ordinary Sinhalese sheltered Tamil people in their homes.

    The poisonous thread in our society

    In other words, the courage displayed by enlightened Sinhalese when acts of barbarity take place should not blind our eyes to communal tensions that run like a poisonous thread through the fabric of our society. ‘Organised mobs’ may wreak mayhem on these occasions but there is an enabling of such actions within the societal context, brought about through ignorance, prejudice and stupidity, which is now becoming apparent.

    Recognising this is essential for effective strategizing and devising of future deterrents to prevent the next conflagration across communities in Sri Lanka. Resting secure in cozily comforting perceptions would be unhelpful, to say the least.

    This is a brutally honest truth that must be acknowledged
    -Sunday Times

    The Three ‘Awards’ & The Depravity Of Some Of Our Politicians

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    The Government of Sri Lanka fully supports the Post-2015 Sustainable Development Agenda and the Sustainable Development Goals and targets that have been adopted by this Assembly. In that respect, we will work towards the provision of basic needs of the people, progressive alleviation of poverty, elimination of all forms of discrimination and inequalities, and establish a society based on social justice and human security.”In the speech made by President Maithripala Sirisena in 2015 addressing the United Nations Sustainable Development Goals Conference, among other things, he said:
    Promises here, promises there and promises even at the United Nations Conference especially, “elimination of all forms of discrimination and inequalities, and establish a society based on social justice and human security.” In keeping with the promise given to the UN, the government has succeeded in securing three consecutive awards within a short time span. The ‘Gintota Award’, the ‘Ampara Award’ and the ‘Digana Award’. Even the Rajapakshes would be put to shame by this sterling performance. Violence was perpetrated in all these three places against the Muslims causing losses amounting to several millions of rupees.
    The government has become fragile after the recent local government elections. The unexpected shock win by a relatively newly formed party upset all horses in the race. To an already deteriorating situation the three ‘awards’ add lustre to an otherwise lacklustre existence. A super recipe for the ultimate downfall is meticulously being concocted. Whether one likes it or not or, however much one is desirous of juggling with numbers, the election results indicated either a failure or a marginal pass for the government. For the people, it was a breach of the simple Memorandum of Understanding (MoU) that they had agreed upon namely, you give me your vote and I shall deliver the goods. The specific performance on the part of the government to bring to book the murderers and corruptors was breached. The matter was taken up in the people’s court and the verdict is a reflection of people’s assessment of the breach of the MoU by the government.
    Trial at Bar
    Had the so called Yahapalana government done what it is now doing after a lapse of three years in rule, the election results may have been different. It may be possible that the three ‘award ceremonies’ (riots) too would not have taken place. The message that the rule of law is being strictly enforced would act as a strong deterrence. Public pressure moved the government to come up with the proposed amendment to the Judicature Act No. 2 of 1978, sub judice, for the establishment of a Special High Court. The Trial at Bar without a jury, where a three-judge bench could hear cases filed against persons relating to various acts of corruption, fraud and white-collar crimes. A fast track procedure without compromising on the legal principles of being just, fair and reasonable. Of course, those who are conscious of what they had done in the past must be feeling the heat closing up. Seven petitions have been filed challenging the constitutionality of the bill.
    Prophets Of Doom
    All is not that bleak though some analysts do predict that the government will lose 2020. The ensuing less than two years is not all that gloomy provided the government takes serious, effective and meaningful steps towards what is expected by the masses.

    Read More

    Will sacrificing RW help the UNP?


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    Ranil Wickremesinghe

    by C.A. Chandraprema- 

    The no confidence motion against Prime Minister Ranil Wickremesinghe has taken the political centrestage. In normal circumstances, this no confidence motion need not have been taken seriously at all. The UNP has 106 MPs and their allies the TNA has 17 and that alone would have sufficed to render the no confidence motion redundant even before it was taken up for debate. But this no confidence motion was not presented in parliament under normal circumstances. The Joint Opposition which submitted the motion has only 52 MPs. The SLFP group in the government which may support it, another 44, bringing the total number of those who may vote for the motion to a maximum of 96. It is certain that not all in the SLFP group will vote for this no confidence motion even if President Sirisena asks them to vote for it. There is a very strong possibility that up to ten SLFP members may vote against the no confidence motion.

    Wigneswaran calls for political prisoner to be pardoned after wife dies leaving young children

    Home24Mar 2018

    The chief minister of the northern province, C V Wigneswaran this week urged the Sri Lankan president, Maithripala Sirisena to release a Tamil political prisoner, whose wife died this month, leaving their children without a present parent. 
    "Considering the age of the hapless children Your Excellency could use your discretion to grant pardon to the prisoner on humanitarian grounds," Mr Wigneswaran wrote in a letter. 
    The two children, a boy and a girl, also wrote a letter asking the president to pardon their father, Satchithanantham Anandasuthakaran from Kilinochchi, following the funeral of their mother on Sunday. 
    Mr Anandasuthakaran was given only three hours to attend the funeral of his wife and see his children. His young son, Kanirathan performed the last rites. 

    How Sinhalese Protected Muslims During the Mob Attacks

    “The monk protected us. He was the only reason that we weren’t attacked,” said Hassan, a business leader from the community.

    by  Lisa Fuller-
    ( March 25, 2018, Boston, Sri Lanka Guardian) On March 4th, Sinhala Buddhist mobs began sweeping through Sri Lanka’s Kandy district, hurling petrol bombs at Muslim-owned houses, shops and mosques. The attacks came as a shock, as Sri Lanka has not seen violence on this scale in nearly a decade. The government deployed thousands of security forces, armed with automatic weapons, tear gas and water cannons, but they failed to stop the violence until four days later. By then, mobs had wreaked havoc in a dozen towns and destroyed 465 properties. Yet the death toll was astonishingly low: The mobs ultimately killed just one person.
    What accounts for the disparity? Dozens of ordinary civilians and local leaders used a variety of innovative strategies to protect one another and prevent violence from escalating.

    Paradise in Tears

    During Sri Lanka’s 26-year-long civil war, which ended in 2009, it was often referred to as “paradise in tears.” With pristine beaches, ancient Buddhist temples and diverse wildlife all conveniently packed into an island the size of West Virginia, the country seems like an unlikely backdrop to three decades of ethnic conflict. Since the war ended, it has become one of Asia’s top tourist destinations, but the recent violence has led many to fear that Sri Lanka could be on the brink of another war.
    The situation has some parallels to Myanmar’s current Rohingya crisis: Hardliners from the majority Sinhala Buddhist population, including several monks, have engaged in a sustained propaganda campaign, using social media to spread anti-Muslim sentiments, proliferate hate speech and organize attacks. In fact, Buddhist monks organized and carried out an attack on 200 Rohingya refugees in Sri Lanka last year. But unlike in Myanmar, anti-Muslim violence is a relatively new phenomenon in Sri Lanka.
    Muslims did their best to stay out of Sri Lanka’ civil war, which was fought between the Sinhala-dominated government and a separatist group from Sri Lanka’s other minority population, the Tamils. After the war ended and Tamil separatism no longer posed a threat to nationalist ideals, militant Sinhala Buddhists began to target the Muslim population instead.
    Over the last five years, Sinhala Buddhist nationalists have exploited global trends in Islamophobia to bolster myths that the nine percent Muslim minority is plotting to wrest control of the country away from the Sinhala majority and transform it into an Islamic nation. Rumors suggesting that Muslims are trying to stifle Sinhala population growth have become ubiquitous. Accusations that Muslim restaurants are lacing food with pills that cause permanent infertility have motivated attacks on Muslims. They became so prevalent that the government carried out tests on the food. As it turns out, the “pills” were actually just clumps of flour. Sinhala nationalists also frequently use Muslims as a scapegoat for their economic frustrations, as Muslims have traditionally been associated with Sri Lanka’s business sector.
    Yet, despite the prevalence of such divisive propaganda, most Sri Lankans have refused to resort to violence. Meanwhile, Muslims have largely responded to attacks with nonviolence.
    During the recent attacks, Muslims leaders used mosque loud speakers (which are normally used for the call to prayer) to urge Muslims to remain calm and refrain from retaliating. In many areas, Sinhalese and Tamils stepped in to protect Muslims, using a variety of strategies.

    Early Warning

    When a mob approached a neighborhood in the town of Pallekele, Sinhala Buddhist families called their Muslim neighbors to warn them.
    “We were on the way back from a wedding when the attacks began, but we turned around when our neighbors called us and told us it wasn’t safe to come home,” Hassan, a Muslim father of three explained. With their home and all of their belongings destroyed by fire, the family has been subsisting almost solely on the kindness of their neighbors who bring them food and buckets of water and charge their phones for them every day.
    In Kengalla, the town that sustained the most damage in the attacks, Nussair’s friend, who had personal connections to some of the organizers of the attacks, called to warn him the day before the attacks.
    “We didn’t think it was really going to happen,” Nussair said. He and his son stayed in the house, but he sent his daughter and four-month-old granddaughter out of town, just in case. Nussair and his son were still in the house when the mob began attacking it, but managed to escape. “We were so scared, we ran out the back as fast as we could,” he said.
    In at least one other town, ample warning allowed Muslims to evacuate before the mobs began to attack. In a WhatsApp group that was used to organize the attacks, a group member sent a message saying “when we went to attack, there was no one, they had left,” while another member said, “someone had given them the news.”

    Providing Safe Shelter

    The mobs systematically targeted Muslim homes, shops and mosques, but other buildings remained untouched. Dozens of Sinhalese and Tamils were therefore able to provide a safe haven for Muslims during the attacks. Some hotels and families even posted invitations on Twitter.
    In one particularly organized effort, a Tamil priest went to each of his parishioners’ homes and asked them to provide shelter for Muslims. He then drove Muslim families to each parishioner’s home, where they remained for the next 48 hours. When they returned home, many found that their homes had been burned down, but the community’s actions allowed them to escape unscathed.

    Violence Interruption

    In Rajawella, a Muslim-majority village, men decided they would defend their homes and their families when they heard the mob was heading their way. Fifty men and boys gathered at the village entrance, armed only with sticks and kitchen knives, and prepared to take on the mob of 300 people. When a local monk heard about the developing situation, he feared that it would end in a bloodbath. He came to the town, and stood in front of the men and boys when the mob began to approach. The mob saw him, stopped and retreated.
    “The monk protected us. He was the only reason that we weren’t attacked,” said Hassan, a business leader from the community. Dozens of displaced Muslim families are now living at the town mosque, as it is one of the few in the area that remained unharmed.

    Protective Presence

    In the town of Balagolla, the Muslim community was afraid of being attacked during Friday prayers and reached out to Ven. Thalpotha Dhammajothi Thero, a local monk, for help. In response, the monk and his welfare committee stood outside the mosque throughout the prayers to deter any perpetrators.
    “When I arrived, [the Muslim leaders] invited me inside, but I told them I am here to guard the mosque”, Dhammajothi Thero said. He insisted that he stay outside so that he was visible if any attackers arrived. As the mobs were carrying out the attacks in the name of Sinhala Buddhism, he knew that they would not attack if a monk was standing in their way.

    Civilians Protecting Civilians

    These interventions were remarkable, but not unprecedented. Civilians have intervened to protect each other in previous conflicts, as well. During the holocaust, Danish communities organized to warn Jews of an imminent Nazi plan to roundup and deport them to concentration camps, and then helped them escape. During the Rwandan genocide, many Hutus saved the lives of their Tutsi neighbors by providing them with safe shelter.
    Additionally, civilian peacekeeping organizations such as Nonviolent PeaceforcePeace Brigades and Cure Violence use similar strategies to systematically protect threatened civilians. For example, civilian peacekeepers deter attacks by providing visible protective presence to deter perpetrators, just as the monk in Balagolla protected the mosque during Friday prayers. Like the community members in Pallekelle, peacekeepers use early warning systems to help targeted communities flee before attackers arrive. And similar to the monk in Rajawella, they prevent clashes by interrupting imminent attacks.
    In the wake of violence, the obvious response is to focus on what went wrong. But equally important is to figure out what went right. Violence is, quite literally, contagious, but so is altruism. When we see someone engage in heroic actions, we often feel inspired to take such actions. And when we help others, we feel good about ourselves and are motivated to repeat such actions in the future. By highlighting civilian peacekeeping efforts — both organic and organized — we encourage others to take similar actions in the future.
    Lisa Fuller spent the past eight years as a senior staff member and a civilian peacekeeper at Nonviolent Peaceforce, working in war zones such as Iraq, South Sudan, and Sri Lanka. She currently writes about civilian peacekeeping and conflict prevention. Follow her on Twitter: @gigipurple.
    Courtesy: Waging Nonviolence 

    Origin Of Religion & Extremism

    By Upali Gamakumara –

    Upali Gamakumara
    logoIt is the general belief that religion is the backbone of discipline that helps creating a peaceful society. This assertion has been built on another belief that there is an omnipresent observer or a supernatural force who monitors a person’s good and bad deeds. It is also believed that the ‘force’ protects the man from disasters if he does right things which pleases the ‘force’ or punish him if he does wrong. These system of beliefs is the reason for above assertion. The supernatural force can be a personalized God or a phenomenon like “Karma”. Be it God or Karma, it is a belief, which cannot be tested for its authenticity.
    The process of behavioral change from belief to behavior is a psychological conditioning process. Religion and culture are the two sources which provide ‘beliefs’. Following diagram depicts how this process works.
    (1) Life experience →  (2) Assumptions → (3) Guess → (4) Belief → (5) Attitude → (6) Behavior
    Example:
    Life experience: A boy sees a disabled person → (2) build assumptions about himself, others or the world → (3) Guess: Must have done a bad thing → (4) Belief: mother must be correct  → (5) Attitude: we are right – they are wrong → (6) Behavior: us-them categorization leading to racism/extremism
    This is a universal generic process. Here I have taken ‘mother’ as the example, as she is the first to implant beliefs in particular culture.
    Origin of Religion
    There are four mind functions responsible for origin of religion; ‘Hyperactive Agency Detection Devise’ (HADD), ‘Theory of mind’ (TOM), ‘Flight or Fight response’ and ‘Consciousness’. 
    ‘Hyperactive Agency Detection Devise’ (HADD) is the most important one among all. Justin Barrett coined this defense system, which tells animals to suspect that ‘something is over there’ (Agent)behind strange physical happening in the environment. There is another defense/life-support system called Limbic System (LS), which is a more advanced system than HADD but not directly responsible for the origin of religion. The difference between HADD and the LS is that HADD signals to suspectsof an agency behind an unknown physical happening. Whereas LS signals to respond to a known change in the environment. If an unusual sound disturbs a sleeping dog, its response is different to that of a smell of a bitch in heat. HADD works in the first scenario, where suspicion comes first not knowing what it is. In the second scenario the LS identifies what the signal is and act appropriately. Scientists say that HADD is a valuable ‘devise’ inherited by all animals as a defense mechanism for survival. However, HADD is still considered as a theory as its existence is spatial and subtle.   
    Sometimes, ‘human-HADD’ suspects that agents have supernatural powers. For example, man believes ‘rain’ is an act of a supernatural agent. Especially early human beings believed that life threatening phenomena (or places) like lightning, darkness, huge caves, fire, and large trees are some of the places where such supernatural agents reside. They also thought that those agents can think. They thought when the agency gets angry, they instigate curse upon man. So, to keep the agencies pleased, people started offerings. Interestingly, man believed that Agents’ desires are analogical to peoples’ desires. Therefore, man sought to offer what the savage is greedy of. Burnt flesh, singing, dancing, and young women (virgin) were some of them. This is the origin of devotion which eventually evolved into religion.    
    Another interesting feature of Human mind is that it guesses what others have in their minds. This is called Theory of Mind (TOM).  Theory of mind is the ability to attribute mental states—beliefs, intents, desires, pretence, knowledge, etc.—to oneself, and to others, and to understand that others have beliefs, desires, intentions, … (Wikipedia). Theory of Mind (TOM) is an extension of HADD. TOM believes both supernatural agent as well as human beings have this ability. For example, ‘He must be thinking that I am rich’, is such a guess.
    Fight or flight response is another adaptation for survival. Flight or fight response is common to human beings as well. This is a simple behavioral system of all animals. That is, when an animal faces a life threatening challenge, it simply fights with it or flight from it for its survival.
    Consciousness is the last but not the least responsible mind function for origin of religion. Though the brainiest animal next to the man is chimpanzee, man’s consciousness is far superior to that of chimpanzees. For example, a chimp cannot identify its own mirror image as of his own. This superior consciousness of man is the one that leads man to think and worry about uncertainties like death, illness and security of his life and of his children’s. No other animal is aware of these uncertainties. The fear for death comes to animals only when they face a life threatening event. Some mammals and birds weep when their loved ones are lost. This is a result of the function of the Limbic System – not of consciousness.
    The super-conscious man resorts to another method of flying away at a threat: the religious belief.  Think of a man who climbs a tree top to escape from a tiger. When his consciousness tells him that there is no escape from fight or flight, he starts to pray to a supernatural power for help. This way of flight comes from the combination of his TOM and Consciousness. Scientifically, it is hard to believe whether a religion can help him but psychologically it gives some confidence to stay alive until the danger vanishes.

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    SRI LANKA’S UNFOLDING POWER STRUGGLE


    Home
    Sunday, 25 March 2018

    One fascinating dimension of the current political developments in Sri Lanka is the maturing power struggle between three groups of the Sinhalese political class. They are led by three prominent political personalities, President Maithripala Sirisena, Prime Minister Ranil Wickremesinghe and ex-President Mahinda Rajapaksa.


    The last local government election, held a few weeks ago, marked the first occasion presented to these three groups to compete with each other in the public arena for popular support. The post-election days saw the intensification of their contradictions. Developments around the no-confidence motion against the Prime Minister, proposed by the Joint Opposition in Parliament, will be crucial to understand the emerging trajectories of this three-cornered power struggle. The forthcoming provincial, presidential, and parliamentary elections beginning the end of next year, might lead to some sort of resolution of it. We still cannot speculate its shape and consequences. Nevertheless, Sri Lankan politics is obviously heading for some interesting times.

    This essay seeks to shed some light on the sociology and political economy of this intra-elite power struggle currently unfolding in the country. Before that, some preliminaries are in order.
    Factions

    First of all, there is no unified ‘ruling class’ as such in Sri Lanka, as many, even intellectuals, appear to believe. Instead, what we have is fractured, or fragmented groupings of a ruling class that constantly compete with each other while making occasional alliances as well. Electoral democracy has also enabled these groupings to organize themselves politically and bid for state power on a competitive and adversarial basis.

    Factions of the ruling classes can also be described as political or ruling class elite groups. In Sri Lanka, they are ethnically fragmented along Sinhalese, Tamil and Muslim group identities and interests. This is the second important characteristic of Sri Lanka’s ruling class groupings. This ethnic fragmentation of the political elites is a reflection of their economic competition and rivalries organized along ethnic group interests since the mid 19th century. Thus, the relationship among ethnically identified ruling class groupings is primarily structured around their economic and political antagonisms. However, it is also a relationship that accommodates inter-group political alliances.

    Thirdly, there are two dominant ruling groupings in Sinhalese society that are politically organized around the United National Party (UNP) and the Sri Lanka Freedom Party (SLFP). They originally came from two similar, not different as some claim, strata of the Sinhalese elite with competing claims to political power. Family rivalries among those who led these two parties and the intense competition for the loyalty of the rural, peasant electorate sustained their social and political antagonisms. However, their close relationship with Sri Lankan business groups, irrespective of their ethnic origins, has fostered their intra-class linkages. In fact, the dependence of leading families of the UNP and SLFP on the Sri Lankan capitalist class factions, across their ethnic group identities, is the main reason why one can make the argument that Sri Lanka’s dominant political and economic classes have had identical ‘class interests.’

    Fourthly, in both, Sinhalese and Tamil societies, challenges to the dominance of established social and political elites from non-elite social classes have failed. The stories of failed LTTE rebellion in the North and East and the JVP rebellion in the Sinhalese South are also stories of the re-affirmation of the dominant, and upper caste as well as upper class elites in controlling Sri Lanka’s state. This dimension has a greater salience in Sinhalese society, because its two dominant elite/ruling groups have successfully obliterated any room for a third elite group to join the competition for political power.

    Social Dimensions

    The last point we just mentioned is the one that enables us to unravel the hidden social dimensions of Sri Lanka’s evolving power struggle at the top. A closer look at President Sirisena’s new political project, as it has so far unfolded during the past few months, is useful for us to make the connection.
    Briefly stated, after the presidential election of January 2015, the SLFP developed a debilitating internal crisis, with President Sirisena becoming its new leader and the Rajapaksa family opposing him. President Sirisena became the SLFP leader not out of choice, but because it was thrust upon him. The SLFP’s party constitution dictates that whoever becomes the country’s President will automatically become the party leader as well. It led to an informal split of the party. Some of its leading members left the Rajapaksa camp and joined President Sirisena’s UNP-led government and his cabinet, as SLFPers, since President Sirisena was the official SLFP leader. Thus, the new government after 2015 became an unusual coalition of two leading rival parties, the UNP and the SLFP.

    This created a unique anomaly in Sri Lanka’s politics, as it is becoming clearer only now, with some drastic consequences for the country’s political party system, dynamics of coalition politics as well as the composition of the political elites. A possible split of the SLFP, with two powerful rival camps, would have led to an alteration of Sri Lanka’s dominant two-party system. The formation of Sri Lanka Podujana Peramuna (SLPP) and its surprisingly good showing at the recently held local government elections, show that Sri Lanka’s party system is in for some significant change. Its contours are yet to be crystallized. However, the question that is posed in this context is whether there is political room for a third camp of political elites in Sinhalese society.

    Coalition Blues

    President Sirisena’s acceptance of the SLFP leadership and his ability to persuade a good number of SLFPers to join him in the new government, initially appeared to be good news for the coalition government jointly led by President Sirisena and Prime Minister Wickremesinghe. But after less than a year, it appeared that this only weakened the coalition government. Although the coalition’s political base was expanded and the voting strength in Parliament strengthened, it actually developed internal fissures that soon became unbridgeable. The two leaders called the new coalition a ‘unity government’, but failed to cement the unity in any ideological or programmatic sense.

    To make matters worse, those who joined President Sirisena and became even Cabinet Ministers began to oppose quite openly the UNP branch of the coalition government. They even advocated the old position that the UNP had always been the SLFP’s enemy. Their strategy, which President Sirisena seems to have initially tolerated and subsequently endorsed, was to renew the traditional rivalry between the two parties and in turn re-position the SLFP under President Sirisena as the legitimate heir to the traditional SLFP politics that was defined primarily in opposition to the UNP. Prime Minister Wickremesinghe reciprocated this rift and even deepened it by allegedly trying to exploit for the UNP’s electoral benefit the Sirisena-Rajapaksa rivalry within the SLFP. Thus, ironically, President Sirisena becoming the leader of SLFP contributed to the weakening of the coalition regime to which he gave joint leadership with Prime Minister Wickremesinghe.

    Now this is the appropriate moment for us to return to our main theme. The UNP-SLFP adversity within the coalition government on the one hand, and the split of the SLFP into two rival camps, one led by President Sirisena and the other by former President Rajapaksa, have redrawn the battle lines of Sri Lanka’s elite competition.

    The two-cornered battle quite unexpectedly became a three-cornered one, each led by a very ambitious political leader. Now, the question of the question, as we mentioned earlier, is: Is there room for a third political elite group in Sinhalese society? A related, no less important, question is: will the two dominant political elite groups in Sinhalese society allow a third player to succeed?

    Tactics

    The tactics which President Sirisena seems to have been employing for the past few weeks indicate that he is not unaware of this challenge. If the stories about his attempts to bring Gotabhaya Rajapaksa to his fold are accurate, this very clearly suggests that President Sirisena is attempting a tactic of politically splitting the Rajapaksa family. At the same time, there is hardly any possibility of the other two Rajapaksas – Mahinda and Basil – joining hands with Sirisena to fight the latter’s battle with the UNP. They will only tactically respond to President Sirisena’s tactics.

    It is very difficult to expect the two Rajapaksa brothers to forgive President Sirisena despite the saying that there are no permanent enemies in politics. The Rajapaksas view themselves as a ruling family – there are only a handful of them in the whole country -- and they are unlikely to forgive anybody who has humiliated members of their powerful family. That is probably a lesson they have learned from Sirimavo Bandaranaike and J. R. Jayewardene. It is no secret that Prime Minister Wickremesinghe has tried to prevent the personal humiliation of Rajapaksa family members. President Sirisena, by his own admission, has now extended this kindness to Gotabhaya Rajapaksa and we have to wait a little to see its political dividends.

    New Kid

    In the emerging intra-elite competition, President Sirisena is the new kid in the bloc, so to speak.
    Compared with the other two –Wickremesinghe and Rajapaksa – President Sirisena has only limited resources. He does not have close family, social or class links with the Colombo social or economic elites. He is still a rural outsider, a shy villager not used to the trappings of class power. Mahinda Rajapkasa too initially had this disadvantage. He, within a few years in power, overcame all of his class, social, and family disadvantages by establishing very close links with Colombo’s business, industrial, and financial elites through an elaborate network of patron-client benefits. In this, he easily outclassed his Colombo rival, Ranil Wickremesinghe.

    It is no small irony that the new economic and social elites, who emerged after the economic liberalization which the UNP initiated in 1977, love Mahinda and his SLFP and -- one must be careful to use a neutral word here -- dislike Ranil and his UNP.

    That also tells us a lot about the kind of capitalism that has evolved in Sri Lanka after 1977. A discussion of that theme requires another essay.

    Meanwhile, President Sirisena’s links with Colombo’s economic elites are both weak and tenuous. There is no doubt that the business groups look at his renewed campaign against corruption with a great deal of consternation, because it goes against the grain of both politics and economics of private-public partnership in the age of economic liberalization.

    The private sector’s attitude to corruption and governance is not guided by moral principles either. Both Rajapaksa and Wickremesinghe know it well. This is where President Sirisena would be perceived as an outsider by Colombo’s powerful business elites. In brief, in the current power struggle among the three political elite groups, odds do not necessarily seem to favour President Sirisena.

    But who knows, Sri Lanka’s politics has always had a strong element of surprise and unpredictability.