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| Sunday, 4 July 2004 |
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What ethics and for whom? Light Refractions by Lucien Rajakarunanayake "What is the dividing line between the traditional and non-traditional in Sri Lanka?" asked Jayalath Sampradaaya having his second beer for the evening at the regular waterhole. "What tradition are you referring to? Is it in dress, music, song or dance?" asked Justin Chaarithra, who was quite definite that the western golden oldies comprised the traditional music and song of this country. "I'm talking about religion. When does a religion become traditional or established as some say today?" asked Jayalath Sampradaaya, enjoying his beer. "Isn't it very simple?" asked Marcus Bakapanditha, who considered himself the last word on anything from sports to the latest trends in men's underwear, enjoying his vodka with orange. "From what I can see today, the dividing line between the traditional and non-traditional religion in Sri Lanka is 1796. That's when the line is drawn." "What, 1796? Isn't that when the damn British took control over what we were taught as the maritime regions of this country? How can that be the dividing line between the traditional and non-traditional in religion?" That was Sampath Yatathvijitha, who saw the bad influence of British colonialism in almost everything, but yet loved his Scotch on the rocks. "Quite right, you must have had a tough history teacher," said Marcus Bakapanditha. "That is when the Anglican Church also established itself here. From all what I can read, that is the dividing line between the traditional and non-traditional in religion in what is not Lipton's Tea Garden anymore." "How do you explain that?" asked Justin Chaarithra. "How can the introduction of the religion of our last colonial invaders be considered the dividing line in traditional religion?" he asked. "There you are its all a case of colonialism creeping again, in one form or another" said Sampath Yatathvijitha, calling for his next Scotch on the rocks. "You must understand that it all began in 1505, full five hundred years by the next year," explained Marcus Bakapanditha, a fresh glass of vodka and orange in his hand. "After more than 2000 years of Buddhism and Hinduism being our traditional and established religions, the new influx of tradition began. The Roman Catholic Church, spread in their own way by the Portuguese, established itself as a new tradition. And, then ... Sampath Yatathvijitha intervened, "next came the Dutch with their Dutch Reformed Church, which also established itself as a traditional religion during the 150 years of Dutch rule. Then came the British in 1796 and by the time they had completed their own 150 years of colonial rule here the Anglican Church was established as a traditional religion. "Of course in the midst of all this came the Methodists, Presbyterians and a few others with colonial patronage who also became traditional and established,' said Marcus Bakapanditha. "So now you see how 1796 is the dividing line between traditional and non-traditional and established and non-established religions in Sri Lanka." "Do you see the colonial catch in all this?" asked Sampath Yatathvijitha. 150 years of colonial rule is the yardstick. Any western colonial power who managed to be here for 150 years had its religion accepted as a traditional and established religion, as of today. "You mean it is all right for these people to convert each other to their respective faiths or even convert Buddhists and Hindus too, and having a go at the Muslims as well, if it is possible?" asked Justin Chaarithra. "That is where the ethics comes in" said Wimal Ethikrathna, who also joined the discussion with his glass of traditional coconut spirits. "There seems to be a general understanding that these traditional and established religions go about converting ethically. There are said to be no roofing sheets (not even the political stuff), rice, sugar, dhal and milk powder in their conversion packages. That is where the ethics comes." "It just struck me, are the teachings of Sathya Sai Baba traditional or non-traditional?" asked Sampradaaya. "Why what makes you ask that?" asked Bakapanditha. "It's only because so many of my Buddhist friends are Sai Baba adherents if not addicts. They seem to think that Sai Baba can give them Nirvana in this life," said Sampradaaya. "Very easily explained. Sai Baba is not an American funded Christian, and he has no church here. His adherents are good at singing bhajans, considered more traditional. No one is bothered about the belief in Nirvana today, and his gifts of wrist-watches and other magical productions are not considered in the unethical category. Very important, Sai Baba believers do not go from home to home with his message, they only invite you to a bhajan, which is not considered unethical in conversions. It is true that many Buddhists today believe more in the power of Sai Baba and Nirvana today than in the teachings of the Buddha, but who cares", said Wimal Ethikrathna, who is making a deep study of the ethics of conversion. "Why are we confining ethics only to religious conversions and not extending it to areas such as politics?' asked Sampradaaya. "Now what is your problem with ethics and politics? "My concern is not with ethics and politics. I know they have been poles apart, especially from the days of the promised Dharmishta Government by that wily old fox. My concern is with ethics and political conversions. I think it is much more important than ethics in religious conversion. It can affect the entire country and nation, with overnight policy changes." "But who says there is unethical conversion in politics?" asked someone in the steadily widening circle. "Come on. You read and hear of it daily in the newspapers and on TV. Politicians openly say that there is heavy bidding to cross-over from one side of the House to the other, and counter bids to keep people or get back those who had already got the filthy lucre and crossed over. What are those conversion packages of the non-traditional Christians, compared to these packages, millions and/or portfolios? Don't you think that should be tackled first?" asked Sampradaaya. "Don't forget my friend, that it is the politicians who have to bring in the legislation to ban unethical political conversions. When have our politicians legislated against themselves?" asked Bakapanditha giving what he thought was his prized opinion. "Why stop at politicians. Why not stop unethical conversions in the private sector? What else is today's corporate head-hunting but unethical conversion of the entrepreneurial kind?" asked Yatathvijitha. "To tell you the truth, what I'm most worried today is about the high profile conversions of so many captains of commerce and industry to the State sector. These engine drivers of the market economy being at the commanding heights of the economy worry me. We may soon need a commission to inquire as to whether such conversions are ethical or not", said Ethikrathna, as the discussion went on into the night. |
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