Educational reforms at primary, secondary and tertiary levels are being debated extensively at the present time, while the implementation of some aspects of these reforms has been initiated by the authorities.

It appears that one important aspect of the education process has been neglected overlooked by the various commissions and committees which studied the reforms needed in our education system

Educationists, teachers and others who are interested in the system of education, no doubt, will agree that assessments or examinations are very important part and parcel of any education system. In particular, national examinations play a very important role in deciding the future of our younger generation.

Of the national examinations in Sri Lanka, the most important ones are the G.C.E. Ordinary Level and Advanced Level Examinations. The latter is considered the most important and most highly competitive examination which determines the future prospects of our children. In fact, our G.C.E.(A/L) Examination can be considered as one of the most competitive examinations in the world today. It principally serves as the university admission test and at present only about 5% of those who sit this examination finally gain admission to our Universities. The G.C.E.(A/L) Examination has become so sensitive in that even a difference in one mark in the aggregate could change one’s future.

Thus, these national examinations should be conducted in a proper and fair manner without prejudice and with meticulous care No. mistakes, errors, omissions and deviations can be tolerated in such a highly competitive examination.

In order to maintain fairness and reliability of the examination, a properly laid down procedure should be followed in respect of setting, moderation, conduct of examination, marking of scripts, transfer of marks and finally the release of results.

Problems
Unfortunately, it appears that there are no proper set of rules, procedures or guidelines in operation at present. As a result, there have been many instances where errors, irregularities and unfair acts have been committed resulting in gross injustices to candidates.

Thus, it is apparent that there is an urgent need to streamline the procedure of conducting our national examinations.

During the last few years many complaints have been made by candidates and parents, some of which appeared in national newspapers. These include:

(1) Setting of incorrect questions

(2) Setting questions outside the syllabus

(3) Setting questions in subject areas outside the limits indicated in the teacher-guides

(4) Setting multiple choice questions with more than one correct answer

(5). Wrong translation of questions into Tamil/Sinhala and discrepancies of the papers in the 3 media

(6) Rigid marking schemes where marks are not given to other feasible answers

(7) Setting questions straight from books written by the setters/controlling chiefs

(8). Favouritism in appointing setting panels (Setting panel is appointed on the recommendation of the Controlling Chief)

(9) Some Controlling Chiefs continuing in that capacity for a very long period of time, thereby imparting undue influence

(10) Lack of proper independent mechanism for moderating question papers.

Setting ambiguous and confusing questions, wrong questions, multiple choice questions with more than one correct answer and setting questions from outside the limits stipulated in the teacher-guides are very serious matters which can affect the candidates seriously. For instance, an intelligent student will not accept that the question has errors. He or she will spend maximum time to solve this problem. There is no way one can remedy this situation. Loss of time and energy of the student cannot be compensated by giving bonus marks. Due to one small error in a question paper there is a strong possibility that a student could go blank Due to a candidate’s disturbed mind, a brilliant student may perform badly in that paper. By this way whole future of a student can be seriously affected. It is therefore, a national crime to make errors in setting papers in a national examination...

In view of the above, it is evident that present arrangements for the conduct of national examinations are unsatisfactory and need an urgent overhaul to develop a transparent, systematic and a fair system.

Presently, the Department of Examinations is handling the entire process in respect of G.C.E.(O/L) and (A/L) Examinations. This is in addition to their normal work involving all the other examinations conducted by the State.

Changes needed
Thus, it would be desirable if certain responsibilities in respect of G.C.E.(A/L) examination are taken away from the Department of Examinations. It is possible for an interuniversity examination syndicate (committee) under the guidance of the University Grants Commission or the Ministry of Education and Higher Education with representation from the National Institute of Education, to handle the setting and moderation of question papers and to oversee marking in respect of the G.C.E.(A/L) Examination. However, the examination may be conducted by the Department of Examinations since they have the machinery, expertise, and school net-work to conduct national examinations.

The inter-university examination syndicate may appoint sub-committees in the form of setting panels for each subject. Members of these panels should be appointed for a maximum period of 3 years. It is preferable for the Chairmanship (Controlling Chief) to go on rotation at least every 3 years.. In addition to the setting panel there should be an independent moderating team for each subject. Controlling Chief may represent the setting panel in the moderating team.

Correction of scripts and computing of marks may continue to be carried out by the Department of Examinations under the guidance of the setting panel. For each year there should be a time-table giving the date for submission of question papers to the Department of Examinations, date and duration of examination, date of examiners meeting to finalise the marking scheme, period of conference marking and the date of release of results. This time table should be prepared well in advance.

In each subject at present answer scripts are marked within 2-3 weeks by conference marking. However, even with the aid of modern computers there is an undue delay in releasing the results. In this modern computer age it is hard to believe that it takes about 6 months for computation of G.C.E(A/L) marks. Thus, there is a great need to expedite this process, and a mechanism should be worked out to release the results within 3 months of concluding the examination.

Similarly, long delays presently encountered in announcing the university admissions by the U.G.C. should also be minimized and a reasonable time frame should be worked out by the U.G.C. for this purpose

Ethics fore examiners
It appears that at the moment there are no clear and precise guidelines for the controllers, setters and marking examiners for their duties in respect of the national examinations. Similarly, there is an urgent need to formulate ethics and a code of conduct for all these examiners.

This is extremely important in order to ensure secrecy of the examination matters and to avoid favouritism, leaking of questions and other examination malpractices. Only a minimum number and a carefully selected group should be employed for national examination work.

The question of ethics and code of conduct becomes extremely important in today’s context because our national examinations such as G.C.E.(A/L) are extremely competitive. It is not impossible that some candidates may have access to setters, and the examiner’s/setter’s chillden or close relatives may be sitting the examination. It may also be possible that a setter’s /examiner’s spouse is teaching the same subject and also running a mass tuition class. Such situations could be avoided by having a strict set of instructions, guidelines, ethics and a code of conduct for setters and examiners

With regard to the appointment of setters and controlling chiefs too, there are no guidelines presently in operation the controlling chiefs are mostly hand-picked and in general the setters are appointed on the recommendation of controlling chiefs. This arrangement is not at all satisfactory. There should be a sound basis and a proper procedure for appointment of controlling chiefs, setters and examiners to make sure that competent and responsible persons are appointed to these positions. If such carefully formulated procedures and guidelines are available most of the haphazard appointments and unpleasant situations can be avoided. Therefore, it is necessary that guidelines and procedures be formulated for the appointment of setters, controlling chiefs, moderators and other examiners without delay. In future, these appointments should not be made on an arbitrary and ad hoc basis as done at present.

Most of the problems encountered in setting question papers can easily be avoided or minimised by having a set of guidelines and a procedure for setting and, following these guidelines meticulously in respect of setting and moderation. An independent moderating team will promptly detect any errors or omissions.

The controlling chief and setters should realize that a great responsibility has been bestowed on them by the nation to perform a honourable task accurately with extreme care to see that the examination is fair by all candidate; concerned.

This should be achieved as early as possible particularly in respect of the G.C.E.(A/L which is the most competitive examination that determines the future of our children today.

Most of the problems with regard to setting question papers have arisen due to the lack of coordination among (i) those who are responsible for making syllabuses and teacher-guides (National Institute of Education), (ii) the setters (mostly university staff), (iii) the teachers who directly involve in teaching and (IV) the officials of the Department of Examinations, who are presently responsible for all the aspects of the examination

The four groups mentioned above, who are involved in this whole exercise namely - A/L teachers, NIE staff, University dons and officials of the Examinations Department appear to work in isolation with minimum or no coordination. Some university teachers who involve in setting possibly may not be aware of the details of the syllabus, the course content and the limits imposed in the teacher-guides. Similarly, there is no mechanism to have a feed back from the teachers to the setting panel. Teachers, more than anybody else, are aware of the ground situation since they are responible for teaching the subject contents as stipulated in the syllabus and teacher- guides

Therefore, it is of paramount importance to have regular meetings and conferences among these groups in order to iron out any problems and to work out modalities regarding all aspects of the examination. This would certainly ensure an examination fair by the candidates from all different backgrounds and localities.

Question bank
At present questions are set and the question papers are prepared in a great hurry and in most instances this is done at the last moment. This may be considered as one of the main reasons for the errors in the question papers. This could be avoided by having a continuous process of collecting questions throughout the year.

This leads us to the suggestion of developing a question bank in each subject by inviting questions from the teachers who teach these subjects. In addition to teachers, the examiners and setters should also contribute to the bank. These questions may be scrutinized by the setting panel prior to depositing in the bank. This is a long-term exercise and once the bank is fully developed the setting panel could select questions from this bank and if necessary, the questions may be modified or combined to develop better and more appropriate questions. If this method is adopted the task will be easier for the panel while a fair assessment as well as a high degree of confidentiality can be ensured.

Remedial measures
Sri Lanka is still enjoying one of the highest literacy rates in Asia. As a tradition, Sri Lankans respect the national examinations as most sacred, and the results of such examinations are rarely challenged.

However, in the recent past due to various incidents and unfortunate developments, the general public appear to have lost their confidence in the manner in which these examinations are conducted and are increasingly challenging the validity of the results at various fore. This should be arrested as early as possible by taking appropriate remedial measures.

The public confidence in the national examinations must be preserved at any cost. This can only be done by taking appropriate remedial measures without allowing the conditions to deteriorate any further.

Therefore, it would be in the best interest of the nation if the proposals presented here be given a serious consideration. However, it would be more desirable to appoint a National Committee or Task Force consisting of experienced educationists to study all aspects of national examinations and to submit a report outlining specific recommendations to streamline the conduct of national examinations.

From the published demographic projections it becomes obvious that Sri Lanka, is entering the category of mature societies faster than any other developing country in the world and will exceed the threshold figure of 10% population to be over 60 years with the dawn of the new millennium. This major demographic achievement should be viewed positively as increased longevity is a sign of social and economic progress. However, if awareness of the positive aspects of a mature society is not increased or if the necessary legislation is not put in place to encompass the ageing population as active participants in the development paradigm, to ensure minimum protection to older members of society and to take steps to build and strengthen the bonds of intergenerational solidarity, ageing can loom as a crisis.

No proactive legislation
Even though demographic projections as early as late 196Os indicated that Sri Lankan society will leapfrog in to maturity, the policy makers failed to take proactive legislative action to harness this experienced human resource segment as a productive and a participatory component of national development. Perhaps, this was due to Sri Lankan ethos that elders need only protection and care which was the sole responsibility of the family. The community and the state should not interfere to disturb the status quo. In point of fact, in recent times, views have been expressed that a small section of the elderly who had earned a public pension as a category of parasites who has become a big burden to the coffers of the state. Pensions are the product of a continuous intergenerational contract where the younger generation pay for the minimum econimic security of the older generation. In times of economic stress, it is natural for symptoms of intergenrational discord to surface and condemn the elderly as a burden. This had happened in developed countries such as USA in the early eighties and UK and France in the mid-eighties.

However, being developed countries with strong legal regimes, it was only a passing

phenomenon . Sri Lanka situation, given the unabated demands of the war on the State and the Youth could deteriorate so as to endanger the existing intergenerational cohesion unless a comprehensive legal regime is put in place to empower the elderly and enhance solidarity.

Existing Legal Regime
Sri Lanka, considered to be a pioneer in the developing world for initiating many advanced legislative enactments in the human rights related fields had so far virtually neglected the elder specific legislation. Elderly electorate needs to create a public awareness to prevent an erosion of the existing intergenerational solidarity and compel the policy makers to take legislative steps to fill this lacunae in the existing legal regime.

The basic law in the country, the existing Constitution and the Proposed Draft Constitution, unlike the Indian Constitution have failed to recognise the elders as a specific group deserving affirmative legislation. The Iynch pin Article on Fundamental Rights, Article 12 while establishing equality before law and equal protection of the law for all persons had failed to identify the elderly as deserving affirmative legislation. This is unlike in the case of women, children or disabled persons, mentioned in Article 12 (4) as deserving special provisions being made, “by law, subordinate legislation or executive action for their advancement”. This is also in contrast to the Indian constitution which in Article 41 enjoins states “to make effective provision for securing the right to work, to education and to public assistance in cases of unemployment, old age, sickness and disablement.” The constitutional recognition of elderly as a, specific group warranting positive or reverse discrimination is an a-priori requirement to enable subordinate legislation to integrate ageing into development and receive basic recognition of ageing as a necessary stage of life long individual development with human dignity and honour. Even though, in the leading judgement - Ramupillai (1991 - 1 SLR 11) - Justice Fernando held that Article 12 (4) dose not authorise affirmative action for women, children and disabled perasons but out of an abundance of caution declares that nothing in Article 12 shall prevent affirmative action, it will still be, prudent to include elderly persons as a category in Article 12 (4) of a revised constitution.

Legal requirements?
Compared to developed countries including Japan or even for that matter, lndia, Sri Lankan legislative enactments are devoid of any legislation, specifically addressing the legal requirements of the elderly. In the USA, specific legislation provides for non-discrimination of the elderly whereas the Japanese Civil Code in its item 877 stipulates that those who are in a “lineal relations, as well as siblings are responsible for the support and care of each other”. This general provisions for sibling responsibility is further enumerated in the “law” for the Welfare of Elderly Persons. Japanese legal provisions only strengthens the defacto situation where 65% of the elderly live with their grown up children. In India, constitutional provision for security in old age is supplemented by the 1956 Hindu Adoption and Maintenance Act requiring individuals to maintain their aged and infirm parents and similar provision in Article 125 (d) of the 1973 Code of Criminal Procedure.

Sri Lankan laws relating to the elders revolve mainly around retirement benefits to the employees. Minutes on Pensions, Widows and Orphans’ Acts, Workmen’s Compensation Ordinance of 1958, School Teachers Pension Scheme, Employees’ Provident Fund Act, Services Contract Ordinance, Shop and Office Employees Act of 1958 and the Gratuity Act are relevant only to retired employees. The legal provisions that deal with self employed farmers and later extended to fishermen is the Farmers’ Pension Social Security Benefit Scheme Act No. 12 of 1987. In short, Sri Lanka still does not have a national social security scheme nor are there any steps taken to enact such legislation.

1st October is the International Elders Day and 1999 is the International Year of the Older Persons. In view of Sri Lanka’s position as the fastest ageing country in the developing world, it is imperative that Sri Lanka should take a leading role in developing elderly related legislation based on the United Nations “Principles for Older Personst” GAR 46/91 of 16 December 1991.

It is in this context, that the proposed ‘Elders Protection Act” of the Ministry of Social Affairs will become a landmark legislation in this country. Eventhough the final version of the Bill is yet to be gazetted, the thrust of the available drafts appear to be concentrating on developing an institutional mechanism and fixing responsibility for the care of the elderly parents on the siblings under a threat even of imprisonment. Coercive apportionment of responsibility is likely to erode the present voluntary fiamily care structures, for elders and would detract from their existing intenerational solidarity in Sri Lankan Socity. Any legislation should be coupled with a public awareness campaign.

Older persons should not be reduced to be a voiceless group, increasing the dependency syndrome where they are mere clients of professional care providers whether they be from the State or the non governmental sector.

About the author E.C.T. Candappa was one of Sri Lanka's been feature writers in the mid-fifties till the seventies. He was an outstanding journalist at Lake House and distinguished himself as a reporter and feature writer. He is now domiciled in Australia but still very much interested in his country of origin. He visited Sri Lanka last year and interviewed many of the personalities featured in this book.

Once he found that there was nothing else he could do about it he decided what he could do to make the best of his stay. So he planned to make an objective journal of the people around him and of the events that took place in the ward, of the ebb and flow of life and the echoes of the outside world.

In the afternoon there was another visitation similar to the one earlier. Only the personnel were different. There was another surgeon, another matron, two nurses, two other attendants and another house officer. This time the surgeon was even more distinguished than the earlier one, which was saying a great deal, because Dr Juriansz like all the surgeons practising in Sri Lanka held basic British or Scottish qualifications after their well-recognised Sri Lankan degrees. Many had specialised in one or other branch of surgery. While Dr Juriansz was renowned for his abdominal and rectal surgery, the other, Dr Pedris, was more generally skilful, except in brain surgery in which area a much younger and exceptionally brilliant and talented man, Dr Wyett, held complete sway.

Dr Pedris was already in great demand with the most lucrative practice.

Now, he sped crisply past Raj and went directly to Ajanta. The boy was on his bed sitting up propped up by the thick pillows, his knees drawn up, reading a comic.

He did not move his position while the surgeon and his entourage flocked round him.

"So this is Ajantha." Dr Pedris was reputedly good with children and old people.

Ajantha got directly to the point.

"When am I going to be cut up, doc?"

The staff clustering round looked at the surgeon for a clue. It wouldn’t do to laugh if he wasn’t amused.

He was amused. So they smiled indulgently. The patient after all was the son of a VIP.

If the son of a peasant or of a blue or white collar worker had asked such a question in such a cheeky manner... but then, sons of the poor are conditioned from birth to hold their tongues in the presence of elders, those who are above their station, and at their level, who isn’t? A little lip is tolerated from those who might yet be lisping but even then their parents would apologise for such daring.

Not so with Ajantha. He knew his parents rubbed shoulders with higher beings than surgeons.

"Oh, ho," he said. "We’ll cut you up all right when we are ready. In a hurry to get back to play, are you?"

Then turning to the matron he said: "We’ll take him on Thursday."

Raj’s eyebrows bristled with indignation.

Why, that was only two days later, and the very next surgery day for Dr Pedris. So there was one rule for the rich and influential and one for the others.

But later in the day he conceded that he had not been objective. Surgeons of the standing of Dr Juriansz and Dr Pedris did not benefit in any way by treating one patient with greater favour than another. At least they did not benefit financially. Heaven knew they had more than enough money and that earning more was even an embarrassment to them.

A famous gynaecologist had told Raj once that he used to refuse fees from some patients who were either his friends or whom he considered too poor to afford the fee because after a certain point to earn more was to lose money in taxation.

But there were the ties of friendship and kinship which placed some demands on eminent doctors and surgeons. Sometimes these were second-or third-hand pressures. One surgeon would recommend his mother or father or brother or cousin five times removed or his old university buddy, for special consideration, and thus it went, the vast and insidious web of wealth and influence and power against which the poor were trapped, irretrievably.

Well, almost irretrievably.

The Marxist groups, the Sama Samajists, the Bolshevik-Leninists and the hard core Communists, all wooed the young, and between ranting and raving against the US and British imperialists, schooled them to resist injustice which, they claimed, was a necessary consequence of the capitalist system.

Some of the advocates of the permanent revolution, were scorned by the forces they opposed, the capitalist class, because of their hypocrisy in being capitalists by day and Marxists by night.

They were ridiculed and exposed in the capitalist press as the double-faced revolutionaries that they were, and in spite of their preposterous posturings in public, they made little progress in alleviating the misery of the masses whose cause they so patronisingly, and even pompously, sought to espouse.

When in the course of time it fell to their lot to sit in the seats of power, not only did they fail to seize the opportunity to provide relief to the workers and peasants from whose loins they claimed to have received power; they even kicked them in their teeth in a well-remembered rejection of the famous Twenty One Demands, a trade union plank they built when out of power.

The unions were to smart under that blow but they were never to forget it.

It was also to be the last hope of liberal socialism. A new generation, bitterly disillusioned by the old left, would burst upon the public scene in an explosion of gunfire and bombs a few years later, and alter forever the shape and scope and the depth and breadth of Sri Lankan politics.

Although all this was to be in the future, the rumblings were already there for those who would listen.

Chapter 21
The clanging of a tongued bell by a near-mechanical attendant always sounds like doom. It portends the end; the end of the visiting hour, of the morning, at noon, of the day, at dusk, and in such a huge and humming hive of a hospital, it always tolled the end of a mortal life.

But no one ever took it seriously. In reality it was an indication to the teeming hundreds of outsiders that they should eventually depart and leave the inmates to their fate; to recover from whatever ailed them or to succumb to the inevitable.

It would be a good half hour before the final lingerer left. But to be found between visiting hours was to court some embarrassment. For in the regimented routine and in the corridors and wards of a major hospital, roles were marked by a livery. It was easy to identify a nurse, a matron, an attendant, a patient (when he chose to don the coarse hospital uniform), a doctor, by his retinue, and a medical student or a house officer by his shibboleth, the stethoscope.

A person with none of these was easily spotted as an intruder and an interloper.

Raj ventured forth to visit his cousin Rienzie during siesta time. He knew he could walk along the corridors with a piece of paper or a phial in his hand and not attract any attention, but he would be discouraged from visiting another ward in the guise of another patient.

So he donned his trousers and wore his shoes and affected the casual air of a "medico" and called on his kinsman.

This time he was lying in bed reading a garish comic. His crew cut was overgrown and stubble covered his face.

"Bad news," he said, "my bloody arm has been set wrong, would you believe it? They took X-rays today and found that the two bones don’t meet properly."

"Oh, Rienzie," said Raj in pain, "how can they possibly be so stupid? Anyone would have thought that this was a simple operation. Who was the surgeon?"

"Don’t you know? We get the fifth-rate buggers. And because we don’t pay they don’t take much trouble. What to do?"

He grinned like the morning sun.

"So what next?"

"They want to break the bones and re-set them, that’s what’s next."

"Oh, my God. What’ll your father say?"

"It shouldn’t bother him. Even if I stay here for a year, it won’t cost him a cent, not like you privileged fellows in the paying wards."

Raj winced, not that his cousin’s remark bore a barb against him. He did feel grieved that the richer parent grudged the payment for better treatment.

But he did not mention it.

"How are things otherwise?" Raj asked him.

"Constipated," replied Rienzie tersely.

"Are you taking anything for it."

"Good heavens, no," he said, "I don’t want to."

Raj understood.

He returned to his ward in a gloomy mood.

He got into bed and the first sound that assailed his ears was the sound of a terrible, masculine retching. Someone was bringing his guts out. It seemed the very air was dripping with vomit.

And then he saw what he alone could see from his bed. Through a small window opposite his bed he had an exclusive view from his position that was not accessible to anyone, not even to those on either side of him.

He saw Miss Hapangama standing before a male patient inducing him to vomit. She appeared, incongruously, to be smiling, for the slight protuberance of her teeth, but her face was grave. She wore a plastic apron over her uniform, but Raj observed with an overpowering revulsion that her arms were covered in the slimy putrescence of the miserable patient. Every time she inserted a tube down his throat he bellowed his reflexive resentment. He was an animal in pain, less than human in the diminution of his dignity.

Miss Hapangama on the other hand increased in stature. She rose above the most basic human instinct to recoil from dirt. Nursing, at the romanticised level, was moving daintily through rows of blood-stained soldiers without being soiled by the gore; holding the gaunt, pale hands of the aged while their relatives ebbed away. Few saw the ugly face of nursing, and Raj felt privileged to have seen it. Again he wondered, was it the noble face of nursing dazzling through an ugly aspect of it ?

After a while the agony abated and stillness stole into the ward. A few moments later, Ajantha feeling peevish called out, "Nurse, nurse." He had learnt soon not to ring the bell unless it was urgent.

"I don’t know what the hell these nurses are doing" he complained, "must be gossipping away somewhere. Nurse!"

Something flashed before Raj’s eyes.

In a couple of strides he was by the youngster’s bed.

"The next time you say a word against the nurses, I’ll wring your scrawny neck. Is that clear?"

He glanced down at the boy, who seemed not to understand what was happening.

No one had ever talked to him like that.

"I said, is that clear?" Raj asked, trembling with rage, almost in tears.

"Yes," said Ajantha in a very low voice.

Raj got back to his bed and lay down exhausted.

The room was charged with tension.

Haniffa, covered from head to toe, was wiggling his feet vigorously. The Indian stared at Raj with black, unblinking, beady eyes.

The schoolmaster’s face was radiant with a distant triumph.

There was a sense that something immovable had been moved.

Some half an hour later Miss Hapangama entered. She was washed and brushed and spruced up. She wore a fresh uniform and a freshly polished smile. Her teeth sparkled and her eyes shone. No one could have guessed, except Raj who knew, that this was the same girl who a few moments earlier had been performing a most unpleasant duty. Ironically, she went up to Ajantha and caressed his hair and asked whether he needed anything.

It was almost as though she had heard his earlier remark and was returning kindness.

But the lad merely shook his head and turned away.

On the way out, she turned towards Raj and smiled. Raj often wondered about the strange elusive and unmistakable charm of this girl. In the nurse’s uniform she was gawkish. She had a high waist line and slightly elevated shoulders. Her limbs were lanky; and shod, she was ungainly.

But in her native hills she would have worn that special grace that went with the white blouse, flounced at the sleeve and frilled at the low- cut neckline, with the white cloth osariya worn at the hips and disclosing a golden midriff, and in her bare feet she would have moved like a melody.

Now when she smiled her eyes spoke but not anything that could be turned into words. Raj sensed that she said that she cared and more than cared, that she was a nurse and he was a patient and a little more than that, that there was a chasm between them, and yet less than the clasp of a hand away.

He strove valiantly, in the remotest depths of his mind, to find some hoop of speech to grapple her.

"What’s your first name?" He himself was left aghast by the suddenness of the question. He wasn’t aware he ever meant to ask.

"I can’t tell you," she said, and even in the weak light he knew she was blushing.

Yet he blundered on, "Why not?"

Just the smile again.

What possessed him against his grain to say "I can find out?"

"You won’t," she said. "Never."

It was not an assertion that he could not but would not.

For a long moment their glances held each other in understanding and even tenderness.

"All right," he said. "I won’t."

He looked at her and said, "But I’ll find a name for you. One that would suit you."

He did not say more but she knew then he meant a beautiful name because he thought she was beautiful.

She held his gaze again for a while, then left.

Some time later, almost by destiny, Dracula himself came to prepare the young patient for surgery. He too had a hernia but being of tender years he offered little amusement to the attendant.

However, with Raj’s threat still ringing in his ears, and the bleary, red eyes of Dracula glaring at him wordlessly, Ajantha remained in a state of stunned silence during this performance. Perhaps the suddenness of the decision to operate on him the very next day after arrival had shocked him into submission.

That afternoon his clan arrived. They apparently were already aware of it; they would either have contacted the surgeon or the hospital to enquire, for their contingent of visitors reflected in size the magnitude of the occasion. The lad’s grandparents on both parental sides, several uncles and aunts with their respective spouses and their children, not a few cousins and many domestic servants crowded round the pampered lad. Raj wondered just how many would come on the following day and thereafter.

There was a single room just outside Ward 37 which was reserved for the medical fraternity. And to that was admitted, that very afternoon, a young house officer with, as they say, a history of piles. He was a diminutive man with an inflated ego. He also carried with him an inflated tube with a circular opening in the middle of it which would be the seat of his comfort in the days following his surgery.

He, too, was conceited like the young Ajantha, but on a subtler level. He, after all, was a man who practised the same profession which would presently be practised upon his person. He knew what it was all about, from the inside as it were; all the intricacies and nuances of the operation, what it would involve, all the medical jargon that would be used. What was more, he knew personally the medical staff who would attend on him. He was no ordinary mortal; certainly no ordinary patient.

Accordingly, he went round the wards nearby, dressed casually in a silk sarong and an expensive pyjama coat, peering knowledgeably at the bed-head charts and making a few learned remarks or wordless sounds denoting surprise or dissatisfaction to the puzzlement of the patients, for he seemed just another patient. He was aware that sooner or later word would spread about his true and important identity.

About his own operation he remarked casually that it was mostly a bother but a simple matter, really. He just wanted it over and done with.

Members of his fraternity flocked to see him and to talk loud and late, well after the visiting hour, retail in-jokes and swap trade talk.

The nurses, too, and even the matron, not so much the attendants, called on him frequently; and if he did not have any special request, he always had some small talk for them. And in an unduly loud manner.

While all this patronage and fawning was offending Raj, his exposure to human nature as a reporter gave him a conviction, and at the same time a wicked anticipation, that before the young officer was much older he would learn that there is a great gap between theory and practice, especially when that practice was on one’s own person, and in particular upon one’s own personal posterior.

(Continued tomorrow)

(C) E.C.T. Candappa

Vegetables form a group of specialised crops and are important economically and from a health point of view. They fit into most farming systems as their maturity period, from planting to harvest, is short in most cases. With increasing human population, vegetables have played an important role in our national economy.

At global level, an estimated 2 billion people suffer from lack of vitamins and essential minerals. Most at risk are women and children living in developing countries and Sri Lanka is not an exception to this. They are prone to ill health, suffer slowed physical and mental development and are vulnerable to debilitating diseases, even blindness due to poor nutrition. For developing societies, the consequences of micronutrient deficiency are severe. Vegetables are the major source of micronutrients and only practical and sustainable way to ensure their supply.

Vegetables provide the maximum output and hence more output per unit area of land. Besides a county’s escalating demand for vegetables, tremendous export opportunities exist for their commodities, both in fresh and processed forms.

We, Sri Lankans, consume vegetables with rice which is our staple food, twice a day. Vegetables are a rich cheap source of protein, minerals, vitamins, and calories for a large sector of population who abstain from animal protein.

Nutrition
According to the nutritionist, the optimum percapita requirement of vegetables is 157 gram per day comprised of 47 grams obtained from leaves and 110 grams from fruits, pulses, roots and tubers. However, there is a wide gap between the required quantities and their availability. From the statistics that are available an estimated 600,000 metric tons of vegetables are produced annually in our country.

Export
Fresh vegetables comprising tomatoes, capsicum, cucumber, cabbage, brinjal, sweet potato, manioc, green chillies, leafy vegetables and potato are exported to meet the needs

of the large Asian expatriate workers resident in Middle East countries. The second largest

export market is to Maldives Islands and small quantities to Singapore and a few European countries.

Processing Industry
Vegetable processing is a relatively new industry and is primarily limited to gerkins in brine water which are exported to Australia, Netherlands and UK. Faculty of Agriculture of

Peradeniya University has, through years of research, developed simple and successful methods of dehydrating vegetables while preserving their taste. This is an appropriate low cost processing technology by which the post harvest wastage of vegetable crops can be reduced. The technology is simple and can be used in small industries.

Why are vegetable yields significantly low?
The reasons are:-

1. Vegetable has remained low priority crops in the Government Agricultural Research and Development programme in the past.

2. Most of the varieties of vegetable crops grown commercially were bred outside, which means in other countries.

3. Good quality seeds are limited and sometime not available. 4. There are yield losses due to biotic and abiotic stresses.

5. Existing postharvesting handling and marketing systems do not provide the vegetable growers the incentive to increase productivity.

6. Acute shortage of highly qualified and trained people is another handicap.

Vegetable yields per unit area remained static for many years. What should be done under this situation?

This situation demands concentrated effort which has to be supported by ­

1. Appropriate policy measures.

2. Development of improved varieties which have adaptability and stability.

3. Improved production technology with a farming system perspective.

4. Ensuring availability of quality seeds.

5. Attractive farm level prices.

6. Effective postharvest handling systems including storage and transport facilities.

7. Training of potential vegetable growers.

Our Mission
Vegetables become increasingly important in supplementing the food and nutritional needs of the people. Therefore, our mission should be to enhance the nutritional well-being and raise the income of poor people in the rural and urban areas through improved methods of vegetable production, marketing, and distribution, which takes into account the need to preserve the quality of the environment. The mission can be fulfilled through the development of improved vegetable varieties and production technologies for the improved production systems. It is also necessary that any research concerned with vegetables should have clear objectives and improved crop quality, increased yield, and increased income for the vegetable growers are to be included as main objectives.

An increasing awareness and sensitivity of environmental pollution and health hazards due to the excessive use of pesticides has stimulated Integrated Pest Management (IPM) in vegetable production which will be vigorously persued.

Some Thoughts
At an annual growth of 1.7%, the population of Sri Lanka will increase to 12 millions by the year 2000, while the arable land area for arable crops will remain at 1.2 million hectare. Unless the productivity of land is substantially increased there will be a shortage of vegetables to meet the domestic requirement as the demand for quality vegetables, which are nutritionally beneficial to the consumers and can be profitably produced, by judiciously exploiting the natural resources (land, water, climate etc.)

Most significantly, increasing productivity will not be rewarding, unless technologies are speedily developed for processing of vegetables and the establishment of industries at village level to generate employment and increase income of the poor people.

Further more, the present high level of micro-nutrient deficiency, which has resulted in disease, and even blindness for quite a large number of people cannot be tolerated in an era when space travel in becoming almost a common place. Micro-nutrient rich vegetables are the best option for the future. To that end nutritive value of vegetables must be enhanced, making use of advanced technologies. At the same time, high production level must be enhanced by overcoming the existing constraints related to climate, water, soil nutrients and pests. In the future, vegetables will have to be grown in ecosystems that today are described as marginal. Consumer acceptance of vegetables in many societies has been negatively influenced by overuse of fertilisers and pesticides and such overuse must be corrected. The long-term expansion of vegetable production will depend not only on new technologies but also on favourable policy environment at national level.

The role of vegetables in health and nutrition requires further investigation to establish their efficiency and to encourage increased consumption.

Table

The ideology accepted by the world in this century, regarding reality is contained by the paradigm presented by Western science. It can be recognized as an ideology which originated in Greece and evolved through the middle, modern and contemporary ages. This paradigm of Western science represents a science of the Newtonian/Descartesian model, a religious ideology consisting of Christian ideas and a philosophy based on rationalism, reductionism and analysis. In a way, it can be asserted that the basis for Newtonian science and Christian religious ideology is this same philosophy based on rationalism, reductionism and analysis.

The fundamental characteristic of this rationalism is to accept a (primary) root cause for the existence of the world (universe) and to consider that root cause as an absolute reality. With this root cause at the centre (being primary) all the other living and non-living process are made secondary with the help of anaMlysis. To reduce living and non-living processes which were thus made secondary towards one self, has become the world view.

The epistemology presented in Buddhism is entirely different from the philosophical basis of the above mentioned Western rationalism. This can be explained further by focusing our attention to fundamental concepts presented in the Hua-Yen Buddhist tradition.

According to Hua-Yen Buddhist tradition, the cosmos* to put it very briefly, is a process which is self creating, self maintaining and self- defining. Hua-Yen masters name this nature as Dharma-Dhatu.

(1). This view of the cosmos is different from the corresponding view accepted by the Western world.

1. According to this general view of the cosmos presented by the Western world, a divine plan is suggested. There is a beginning and an end to this cosmos. On the other hand Hua-Yen tradition explains a cosmos without a beginning and an end, which could be called an inner dynamism.

Another basic characteristics of the view in the western world is that of the hierachial nature of the cosmic process, there is Divine existence, Human existence, animal plant existence.

Divine Existence >Human Existence>Zoological Existence

In addition to that man is considered to be at the centre according to this western view. Hua-Yen tradition rejects both the hierachial nature of the cosmos and the anthropocentric view.

Hua-Yen Buddhist Tradition (Historical Survey)
Among the Asian societies influenced by Buddhism, China could be considered as a society which created a few unique Buddhist traditions. Hua-Yen tradition could be introduced as a central school of Chinese Buddhism. ‘Avatamsaka Sutra’ contains the main ideas of this tradition. ‘Dashablumica’ section of ‘Avatomsaka Sutra’ is especially important. While Tu-Shan is a master belonging to the Hua-Yen Buddhist tradition, Chi-Yen and Fa-Tsang are two other prominent masters.

It is evident that different Buddhist traditions of India had influenced the Hua-Yen Buddhist traditions. It should be noted that the Indian Buddhist traditions influenced Hua-yen tradition theoretically but not structurally. Many scholars have pointed out that amongst the Indian Buddhist traditions it is the Madhyamika philosophy which influenced Hua-Yen tradition the most.

(2) Madhyamika philosophy is the interpretation offered by Nagarjuna and according to the above mentioned scholars the concept of Emptiness, which is the central theory of Madhyamika philosophy, has influenced the concepts of wholeness/totality found in the Hua-Yen tradition. Nagarjuna states that the nature of cosmos is itself a process without an essence and while ‘samsara’ is constructed through human conceptualization, putting an end to (terminating) that conceptualization is ‘Nibbana’.

(3) The idea that the ‘whole’ is empty may be found in Madhyamika philosophy, and has heavily influenced the Hua-Yen tradition.

In addition to that, the ideas of ‘Sarvastravadins’ another Indian Buddhist tradition, too has influenced the Hua-Yen view. The concept of ‘The womb of Buddha’ (Thathagatha Garbha) put forward by them could be specially considered in this regard. Sarvastravadin school present this concept of the ‘womb of Buddahood) as a universal quality. Thathatha Garbha (The womb of Buddahood) means the birthplace of Buddhahood. It seems that the idea of totality found in Hua- Yen tradition is derived from that of Sarvastraidin tradition which views all living matter as eligible for Buddhahood considering the universe as a totality.

Also the universal quality about the nature of the cosmos found in Taoism, which is one of the central theories in classical Chinese culture, seems to have, influenced the Hua-Yen tradition. Taoism presents the idea that the world as a totality consists of a dynamic process and addresses the question as to how to develop a human behaviour pattern within that broader process. It is reasonable to accept that these views have influenced the Hua-Yen concept of ‘whole and part’.

Hua-Yen Reality
The interpretation of the cosmos found in the Hua-Yen tradition consists of the following three factors.

(I) Identity.
(ii) Totality.
(iii) Inter dependency.

According to some other scholars the central theme of Hua-Yen theory could be summarized thus;

(I ) Inter-penetration, and
(ii) Mutual identity.

Identity
Man lives in the world within the boundaries constructed by models and not with mutual identity. There are religious ideologies which consider identity a mere abstract state. According to the well known Hua-Yen master, Fa-Tsang, identity should be presented with a broader view. A classical Indian Buddhist tradition presents the ideas on ‘Nature’ in three parts.

(i) Dependent nature.
(ii) Discriminated nature.
(iii) Perfected nature.
These processes of ‘Nature’ could also be explained individually. Perfected nature is the fundamental nature in the cosmos. This nature is introduced under the ‘Thathagatha’ concept and the ‘Maha Bhuta’ concept. In the Hua-Yen tradition by understanding the ‘Thathagatha’ the basic nature of the cosmos is introduced and the perfected natural is known as Pathavi, Apo, Thejo and Vayo. .

Discriminated Nature is the world constructed through human conceptualization of the above mentioned Maha Bhuta or perfected Nature.

In this exposition there is a possibility of arriving at the mistaken view that the world constructed by us is composed through individual conceptualization of an absolute world. But what actually happens here is that of constructing a world through impermanent but perfected conceptualization. This process results in discriminated Nature.

Dependent Nature is the world created through this process. This process should not be considered as an evolution from one extreme to another. It is a process consisting of a basic unitary identity and a secondary collective identity.

For the sake of clarity the three natures can be illustrated as follows.

Dependent >Discriminated>Prefected
Nature<Nature<Nature
(Dharmatha) (Puthgala) (Thathatha)

The three natures found in Hua-Yen tradition consist of the dual facets of each of them., i. e:

(A ) Perfected Nature Immutable

(B) Obeys conditions

(A )Dependent Nature Essenceless

(B) Seem to be real

(A) Discriminated Nature

(B) Non existent in reality Exists to the senses

The above mentioned facts of the natures found in Hua-Yen tradition illustrates an equality among them.

From one point of view they are equal. From another point of view they have different identities.

(A)

Immutable
Essenceless Emptiness
Non-existent in reality

(B) Obeys conditions
Seem to be real Existent
Exists to the senses.

In this Hua-Yen presentation the basic natures of the world are explained distinctly and they are also included into a collective identity. Accordingly an identity between the whole and part is presented by the Hua—Yen Masters.

Interdependency
The theory of cause and effect which is central in Buddhism gets a broader meaning in the Hua-Yen tradition. The relation between the above mentioned collective identity and unitary identity is called inter-dependency. It could be considered as the relation between whole and part or between universal and particular.

This could be explained by focusing, our attention on the nature of the cosmos. In the impermanent whole process (perfected nature) individuals engage in conceptualization. Because of this conceptualization (discriminated nature) we create a world with a relative existence. (It should be specially noted here that the individual first constructs I or himself from the whole process). Hua-Yen theory states that conventional existence maintains the so ‘I’/’my world’ construction relative to that ‘I’ and the other processes is an inter- dependent existence.

Particularly, the whole process exists only on my observations and not absolutely. In that respect the process (Perfected Nature) is relative. On the other hand, ‘I’ and ‘my world’ (discriminated and dependent natures) are not independent from the whole process. This means that ‘I’ and ‘my world’ are relative concepts.

This is the relation between the whole and part while the whole is created due to the part, the part is created due to the whole, when a part is removed from a definite whole it is no longer the same. Every part contains the whole.

An excellent analogy to understand this relation between the whole and part is given in the book “Hua-Yen Buddhism’’ by F. H. Cook (Cook 1981: p 37). This is an inter-dependent existence.

Hua-Yen followers have attempted to explain inter-dependency by three parts;

(i) Simultaneous mutual arising
(ii) Simultaneous mutual entering
(iii) Simultaneous mutual containment.

In addition to the above, inter-dependency is presented in six ways in Hua-Yen tradition.

(1) Universality .
(ii) Particularity
(iii) Identity
(iv) Difference
(v) Integration
(vi) Disintegration

Inter- dependency is also evident in Buddhist causal theory

Observations
The paradigm of Western science which developed from the 15th century onwards, was based on the central concepts of Judeo-Christian religious tradition. The socio-political culture so developed has now become the dominant ideology of the world. Its epistemological basis is rationalism, reductionism and analysis.

The judgments made by modern man about himself and his society are explained according to the above mentioned trilogy (Reduction/ Rationality/ Analysis).

The unit called ‘man’ organized by this epistemological basis engages in a process of reducing the whole. It can be carried out under various divisions

In the first round; stronger exploits the weaker: In the second round Both of these, the exploited and the exploited consume the environment unlimitedly. Analysis is carried out destroying the integrated unity that must be maintained between humans and other living beings.

The search for alternative epistemologies which will protect humans and environment are emerging not only in religious spheres but also in other fields. Hua-Yen tradition has the potential to provide such an epistemology. To do so we can use its logical model.

(i) Totality (Environment)
(ii) Particularity (Human), and
(iii) Relational (Human/Nature inter-dependency)

References
Cook H. Francis, Hua-Yen Buddhism. Pennsylvania State University, 1991,

Chang C. C., The Buddhist Teaching of Totality.

Discussion

C: Hua-Yen means garland. I feel that Hua-Yen concepts actually originated ‘in India and then became part of a Chinese tradition. Some Hua-Yen views are present in the Theravada tradition, but not emphasized strongly.

Q: The central theme in the Hua-Yen tradition could be expressed thus, “part is in the whole and the whole is in the part.” Is this theme being emphasized in the Theravada tradition?

A: This theme is neither emphasized nor elaborated in Theravada as much as in the Hua - Yen tradition.

Modern trends in Physics such as Chaos theory and Fractal Geometry employ the same technique as in the Hua- Yen tradition.

C: The evolution and firm establishment of the presently dominating development paradigm occurred in Europe rather than in any other continent. Attributing this to the Judeo-Christian tradition is not wholly correct. It is only one of the factors. There are other factors too, such as the acceptance of the superiority of the white people over other races, the sub-cultural clashes within the white community, the struggle among the Roman Catholic, Orthodox, Protestant etc., romanticism in literature, and the enormous exploitation of resources and knowledge from other parts of the world. However in some eras the Judeo-Christian tradition was the dominant factor.

C: I partially agree with the above view. Even though the Judeo-Christian tradition was responsible for the origination and evolution of modern science, at a certain stage it became a hindrance to the further development of physics. Revolutions in physics such as Relativity and Quantum theories were greatly benefited from influences originating; in non-European traditions such as Buddhism.

The leading newspapers as well as the national T.V. services announced the holding of a World Buddhist Conference under the aegis of the Buddha Sasana Ministry to be held in the second week in November at the B.M.I.C.H, Colombo. The forging of links between the Buddhist countries propagation of the Dhamma, and resolving the problems faced by these countries, will be subjects for discussion along with remedial actions to be pursued.

Far from propagating Buddhism on non-Buddhist countries we are unable to stem the tide of Buddhists being converted to Christianity by the newly mushroomed evangelical sects with massive financial support from America and other western countries. 25 years ago South Korea was a country where 80% of the people were Buddhists. Now the Buddhists have been converted by the evangelics N.G.Os and the Buddhist population has come down to 40%. All the important positions in the country have gone to the Christians. Even in Communist China the havoc has started. Mongolia follows suit. In Sri Lanka under our own eyes we see what is happening. A commission was appointed by the previous government to report on the conversions by foul play by the evangelical N.G.O’s in Sri Lanka masquerading as social workers and benefactors of the poor. The report of that commission has been hushed up and will never see the light of day. We are hosting pompous International Buddhist Conferences squandering our monies on erecting gigantic Buddha statues in public places, erecting golden fences round Bo Trees, and expensive pandals at Vesak time. We have no money for social services to help the poor and the needy. The Christian evangelists come to their rescue and do the hat-trick. Whom can we blame but ourselves for our abject failure in social services and poverty alleviation programmes? The vast incomes from the Dalada Maligawa, sacred shrines of Anuradhapura, Dambulla, Sri Pada etc. are by and large misappropriated by the custodian monks and lay-guardians. Only a fraction goes to the public trustee.

Unless the Buddhists get together and formulate a scheme to control the robbery of Buddhist temporalities and utilise the funds for social work and poverty alleviation, Buddhism is doomed to go the way of South Korea. Glamorous conferences will come and go, while the earth will be insidiously cut under our feet.

Both Mahayana and Theravada countries will participate in this conference. Forging unity and co-operation between Theravada and Mahayana will be an object of this conference. This is a commendable move. But the Buddha Sasana Ministry on the advice of the Mahanayaka Triumvirate has refused to recognise the newly revived Bhikkuni order in Sri Lanka, because Mahayanist Bhikkunis from China and Korea took part in the Ordination Ceremonies. They said this will contaminate our “Pure Theravada Buddhism” with Mahayana heresies. This is a sinister and ugly move on the part of the Buddha Sasana Ministry and its backward feudalistic advisors. This sort of separatist, and isolationist policies cannot help forge the unity and co-operation between Theravada and Mahayana Buddhist countries.

Now that the Buddha Sasana Ministry has refused to recognise the newly revived Bhikkuni Order in Sri Lanka, Theravada Nuns will find no place in the proposed World Buddhist Conference. This exposes to the Buddhist world and the world at large the misogyny that is practised in Sinhalese Buddhism. However it is to be seen whether Bhikkunis from the Mahayana countries would be admitted and participate at this conference. If they don’t participate it will be presumed that Buddhism is a men only religion and women renunciates, nuns, or ministers have no place in it. This will be a severe indictment against Sinhalese Buddhism and an exposure of the gynophobia inherent in it. It is to be fervently hoped that the organisers and sponsors will try to eliminate these damaging handicaps and formulate more egalitarian policies that would help Buddhism to forge ahead and advance in the modern world. Otherwise it will be bogged down in the quagmire of obscurantism, parochialism, and antifeminism. Unable to meet the challenges of the modern age let us not live to see Buddhism wither away.

Women Buddhist delegates from Sakyadhita, the World Buddhist Women’s Organisation, and the All Ceylon Buddhist Women’s Congress, Dasa Sil Mathas’ Federation etc. should participate and pool in their ideas and suggestions for the welfare and advancement of Buddhism. If they don’t participate this conference will be a pious talking shop like SAARC where platitudes and high sounding ideals are aired in eloquent speeches while in actual ground work nothing will be achieved, except perhaps to meet again a few years later at a similar tamasha, and waste lakhs of rupees from the taxpayers money.

Sinhalese Buddhism cannot have the cake and eat the cake. Anti-Mahayanism, anti feminism, and isolationism should be abandoned in favour of more progressive and liberal policies in the interests of Buddhism in the world at large. The so-called Harijan Buddhist leaders from India should be invited, and they should be assisted in their efforts to propagate the Buddha - Dhamma in their homeland.