Some thoughts on Nyerere's lament
By Gunadasa Amarasekara
Nyerere's address to the Vice Chancellors' of the Commonwealth Universities, which was reproduced in the Island a few weeks ago, I see as being extremely relevant to us at the moment. We have been brain washed day in day out by our 'NGO intellectuals' and are being duped into believing in the greatness and fairness of the present unipolar world order in the name of democracy, civil society ,human rights etc. The way Julius Nyerere has in his inimitable simple way exposed the reality concealed by the facade of these great moral edifices created for us by the Western world is worth repeating.'In the days of the Cold War, the leading countries of the West created and supported a whole lot of corrupt dictators all over the Third World. The Marcoses, the Somozas, the Papa Docs, the Bokassas, and the Mobutus were all creatures and proteges of Western democracy. It is even said that when elections were proposed for South Vietnam the Americans opposed the idea. They feared that if the elections were free and fair the Communists would win them!'
'The Cold War is now over, and refreshingly the same Western countries have now become great champions of democracy, and democratic elections everywhere in the world. But now it has become their turn to preach a kind of ' Scientific Democracy'. We disagree and argue in vain that we must manage our own democratic development and change. For democracy to work properly we argue, it must shape its mechanisms to suit the culture, the conditions, and current circumstances and also the nature and purposes of a nation and its people '.
These are words that should make us rethink of our own attempt to imitate the Westminster model of democracy and assess the results we have accrued by fostering that ' crane' for half a century. The end-result of this 'cloning process' has been the disintegration of our nation state. We are now witnessing the final phase of it happening before our very eyes.
When we are today celebrating the fiftieth anniversary of the declaration of Human Rights and gloating over its greatness and its relevance to us it may be worthwhile pondering over the behaviour over the last fifty years of those very same leaders who promulgated that declaration. Nyerere has pointed out how those very leaders have fostered blood-hungry dictators, inhuman regimes, when it suited them. And even today whilst speaking of the greatness of democratic elections we see how in places like Algeria military dictators who have spurned the verdict of the people are supported by these leaders. As Nyerere points out the violation of Human Rights is a direct result of the inhuman economic order imposed on them by this unipolar world.
'As strong states have become less inclined to risk the lives of their soldiers in overseas adventures, it is now mostly economic power which they use to secure their own interests and international purposes. That pressure is often explained to their own people in the name of supporting human rights and democracy. Good people often support such pressure on those grounds. They do not realise that abuses of fundamental human rights are not infrequently the direct result of South leaders trying to maintain political stability while they force the IMF medicine down the throats of their people'
These exposures by this great African intellectual may provide a powerful antidote against the propaganda unleashed by our NGO intellectuals to subvert the minds of the uninitiated in these matters. But they are by no means startling revelations that should take us by surprise. In fact impartial observers of the current world scene and many intellectuals of the third world including our own country, with no axe to grind, have for the last few years brought out these truths to the attention of their peoples. As such it was not these exposures that drew my attention to Nyerere's address. It was the note of despondency, the sense of abject helplessness and despair with which he has concluded his address that struck me.
' This cannot be a good recipe for peace and security in the world; for genuine peace and security within nations and between nations is a result of justice. If peace in the world is to become a possibility the governance of international institutions must be based an some kind of appropriate democracy - on some basic of accountability to the people of the world.
I was rather surprised that this great freedom fighter who led the liberation struggle of his country should now come out with such a plea, appealing to the good sense of the exploiters to appoint arbitrators to oversee their exploitation! Nyerere appears to be even more helpless than Moses who cried out to the Almighty' Such a suggestion may be expected from the do-gooders of those countries living on this exploitation to ease their conscience; not from Nyerere. However such conscience salvaging proposals seem to be in the air at the moment. I find Mr. Mahindapala referring to such an idea in his recent article - 'Of a single Global Centre which can direct, manage and control the four corners of the earth from one commanding height'. Mahindapala of course dismisses it with the cynicism it deserves. Such proposals remind me of the down to earth Sinhala saying - Horage ammagen pena ahanawa wagai-getting the robber's mother to look for the robber.
Even the supporters of this new world order in the West are beginning to realise that this chicanery cannot go on for long; that the rest of the world, especially the third world has come to see that the so called new economic order is an extension of the old order that had sapped them for centuries; that the universal civilization they speak of is a new phase of the same old Western civilization that made slaves of them; that the global village they speak of is an American village that would destroy what remains of their old village. In fact it is becoming increasingly obvious as Nyerere himself has realised that this is old colonialism with a new face. The Fukuyamas who predicted the end of history are being seen as false prophets propped up by this new colonialism to give a historico-philosophical justification and moral authority to a new kind of barbarism. It is probably an awareness of this realisation by the non-Western world that may have prompted a political scientist like Samuel Huntington to come out with his theory of the clash of civilizations, to awaken those Western powers from the self-deceiving stupor they have been lulled into. Ultimately what Huntington says is ' don't think your new world order is going to last for long; many 'new orders' built round old civilizations are coming up fast to challenge you; be prepared for even war, if you want to continue'.
Continued tomorrow
Summary of the Report of the NAM Panel of Economists
Elements for an agenda of the SouthFrom the South Letter published by the South Centre, an association of leaders and intellectuals of the developing world.
Continued from yesterday
The reform of the multilateral financial institutions
In view of the overwhelming influence of the Bretton Woods institutions on developing countries' policies either through structural adjustment policies or prescriptions for crisis management, a range of issues relating to the conduct of the institutions needs to be placed on an Agenda of the South. In particular, serious consideration needs to be given to establishing new policies and mechanisms in these institutions to achieve improvements in:* the objectivity of their analysis;
* criteria for lending;
* the relevance and impact of conditionalities;
* transparency and accountability of these institutions;
* voting procedures to end the msrginalization of developing countries in the policy and decision-making processes.
International Trade and Trade - related Issues
World Trade Organization (WTO) matters
In addition to trade, the WTO agenda now covers a wide range of trade-related matters, agreements on which determine or circumscribe wide areas of domestic development policy in developing countries. The experience of the Uruguay Round and its aftermath demonstrates the need for developing countries to ensure a mutually reinforcing relationship between trade liberalization and development goals. These matters must be a continuing subject for any South Agenda.Developing countries will need to develop proposals relating to the implementation of agreements already reached, to the new issues that have subsequently emerged, or to any new negotiating round proposed for the future. In doing so the South must:
* give consideration to the pace, direction and content of liberalization, taking into account levels of development and the need to build up national capabilities;
* make concerted efforts to prevent technical, environmental, social, health and other grounds being used to introduce what in effect are measures with a protectionist intent;
* formulate and present as united a policy front as possible in negotiations on items on the WTO built-in agenda and with respect to implementation of the Uruguay Round Agreements;
* develop a common position on whether there should be a new round of WTO negotiations or whether a sectoral approach is acceptable. In any event, the South must take the initiative and place proposals of its own on the WTO negotiating agenda;
* suggest improvements in WTO procedures and mechanisms on the basis of which agreements are negotiated and implemented, so that these do not prejudice developing country interests.
There are other key issues which must form part of the South's agenda on trade and trade-related matters. These include:
* food security:
* rapid and full implementation of the Marrakesh Minis-terial Decisions concerning least developed and net food-importing countries;
* special and differential treatment for developing countries; and competition policy.
A multilateral investment agreement
The advanced industrial countries' quest to establish a multilateral regime to liberalize foreign investment and establish standard rules of treatment has far-reaching implications for developing countries and ought therefor to figure in any new South Agenda. In considering whether it is in their interests to participate in possible negotiations, developing countries need to define a set of principles fore policy framework which correspond to developing country interests in this matter.Other trade-related issues
* CommoditiesThe importance of commodity trade in the exports of developing countries taken as a whole has declined. Never-theless, the weakness of commodity prices and hence their terms of trade in recent times has severely affected many developing countries, many of them the poorest. The commodity issue must therefore remain an important element in any new Agenda of the South. In particular, the rationale underlying the dismantling of the framework of international commodity agreements must be contested, and consideration should be given to undertaking schemes of supply management among the producing countries themselves.
Regional and other trading arrangements applicable only to selected countries
The growth of preferential trading arrangements, including mega-blocs, which embrace both developed and developing countries, raises a number of important issues for developing countries. Two such issues are the discriminatory treatment of developing countries that do not belong to these groups and the erosion of generalized preferences. Such issues relating to the evolution of the international trading system must be part of an Agenda of the South.Science and Technology
The widening science and technology gap between developed and developing countries is of central concern since technological transformation lies at the core of the development process. Capacities in science and technology determine a country's ability to compete successfully in the increasingly integrated world economy. Moreover, science and technology issues are a crucially important aspect of an ever wider range of issues dealt with in international fore, including the WTO. Developing countries therefore need to place science and technology firmly on their agenda. In particular, a South agenda pertaining to science and technology needs to establish organizational arran-gements within the South in order to develop proposals regarding:* effective international institutional arrangements to deal with science and technology as an area of international cooperation;
* inputs into an agenda of international cooperation and for South Shouth cooperation on matters of science and technology, including harnessing S&T to resolve key problems on the global development agenda relating to poverty, food security, health and environmental matters;
* an assessment of the respective roles of the public and private interest in influencing the direction of scientific and technological initiatives and knowledge, and an examination of the possibilities of treating scientific and technological knowledge as a common heritage of humankind;
* seeking new means to achieve a wider and more equitable spread of scientific knowledge and technologies.
In this context and more specifically, the South needs to place on the international agenda a well formulated proposal for an in-depth review and adaptation of the Uruguay Round Agreement on Trade Related Aspects of Intellectual Property Rights (TRIPs) in order to evolve an intellectual property rights regime which responds to the need for development in the South.
Environment and Development
The issue of environment has relatively recently become a subject for discussion and negotiation in the international arena. Two particularly important concerns must be addressed by a new Agenda of the South.* Developing countries must continue to urge the full implementation of the Agenda 21 package of agreements and measures related to the issue of environment and sustainable development.
* The aim of ensuring sufficient 'environmental space' to accommodate the development process in countries of the South must be a central concern of the South and must sustain the positions it develops in relation to a range of environmental discussions and negotiations in international fore.
Reform of the United Nations
The changes in the global political scene have brought into focus the issue of the role and reform of the United Nations system, in particular in relation to the management of the global economy. The South's Agenda must include the bolstering of the UN's role in placing the development problem in a global perspective, the strengthening of the UN's contribution in the development field and resisting any retrogression in this area.Social and Other Issues
In recent years, considerable international attention has been given to social and related aspects of development in contrast to that devoted to 'hard core' international economic issues affecting development. But the former cannot be a substitute for addressing the key economic issues. As part of its agenda, the South must try to rectify this situation and continue to encourage initiatives in the United Nations intended to bring about a mutually reinforcing relationship between these two dimensions.South-South Cooperation
South-South cooperation has long been an important part of the overall agenda of the countries of the South on development issues and in the context of negotiations with the developed countries. Recent years have witnessed a weakening of the cohesiveness and preparedness of developing countries in multilateral fore. New developments in the South and in the international economy suggest that the need for exchanges and cooperation between developing countries to discuss and develop multilateral questions is even more imperative. How to deal with this matter is therefore a matter of central importance for a South Agenda.Developing and Applying the Agenda
A more comprehensive analysis of each of the above subjects will need to be undertaken by the developing countries as a follow-up to the present report. In view of ongoing or imminent discussions in international fore on many of the issues suggested as items for a South Agenda, it is a matter of considerable urgency that joint approaches and policies be formulated. However, if an Agenda of the South is to be formulated and applied effectively, it is vital that developing countries address immediately the question of how the work required for such a task could be organized. A number of possible actions in this respect are put forward in the final section of the Panel's report. It is hoped that the forthcoming Summit of the Non-Aligned Movement to be convened in South Africa will launch the actions that would achieve this aim.
The origin and development of Christmas celebration
By Percy Perera
The word Christmas is formed of Christ and Mass, meaning a religious service of worship in commemoration of Jesus' birth. The observance of the anniversary of the birth of Jesus is the most popular festival of the Christian world. Christmas, with all of its pageantry and gala celebration is observed by most Protestants and Roman Catholics on December 25th, by the Eastern Orthodox Churches on January 6th and by the Armenian Church on January 19th. However, there is no fixed date given in the Holy Bible as to when Jesus was worn. The actual day, month and the year are not mentioned in the Gospels which narrate the events surrounding His birth.It is noteworthy that there is no record of the observance of Christmas in the Christian era. It was the belief of early Christians that the celebration of birthdays was a custom of the pagans. In an effort to divorce themselves from all pagan practices, the early Christians refused to set a side a date marking Jesus' birth. A feast to commemorate the birth of Jesus was first established in mid fourth century, the first clear reference to December 25th being celebrated as the anniversary of Christ's birth being found in AD 354. A Roman almanac of that year mentions that date. December 25th was at the close of the Saturnalia festival of the Romans and the day of the Mithraic rites of the birth of the sun. Each year as the days became noticeably shorter in November and December, the Roman citizens feared that the earth might be "dying". With the 'return of the sun' at the end of December resulting in longer days, the Romans celebrated the Feast of the Sol Invictus ('Unconquerable Sun') on December 25th. The designation of December 25th for the festival of Christmas was authorised by the Roman Catholic Church. Bishop Liberius of Rome ordered in 354 AD that all Christians celebrate the birth of the Christ child on that day.
The New Catholic Encyclopaedia (1967) has the following to say about the origins of Christmas. "The birth of Christ was assigned the date of the Winter solstice (December 25 in the Julian Calendar, January 6 in the Egyptian) because on this day, as the sun began its return to northern skies, the pagan devotees of Mithra celebrated the dies natalis solis invicti (birthday of the invincible sun)". Further, the new Catholic Encyclopaedia states, "Though the substitution of Christmas for the pagan festival cannot be proved with certainty, it remains the most plausible explanation for the dating of Christmas'.
From ancient times, during the season of the winter solstice, the Romans had their boisterous feast of the Saturnalia, during December 17 - 23rd in honour of Saturn, the god of agriculture. With the expansion of the Roman Empire, the Romans assimilated some Oriental cults, one of which was the worship of the Persian sun - god Mithra, whose birthday was celebrated on December 25th. In the early centuries of the Christian era, particularly after the conversion of Emperor Constantine in 325 AD to Christianity of the Roman Catholic persuasion, festivities once meant to honour the sun and the sun-god were adopted by the Christians, and these festivals became part of their religious practice. The title, 'Sun of Righteousness' mentioned by Prophet Malachi in the Old Testament was applied to Jesus, and it was argued that the rites honouring the birth of sun-god could honour the birth of Jesus.
It is worthy of note that in the eastern part of the Roman Empire, Jesus' birth celebrations were being observed even previous to 354 AD but on January 6th. However, by the middle of the fifth century most of the Eastern Church too had come to adopt December 25th as the anniversary of Christ's birth. One strong and compelling reason for the adoption of the day, December 25th for Christmas by the established Churches was apparently the inability of the Church to wean away the new converts from the old pagan feast days held for centuries during mid-winter. The Roman and Greek Churches opted to celebrate Christian festivals on the same days.
The Biblical accounts of the nativity of Jesus definitely indicate that the birth of Jesus could not have taken place in the month of December, in mid winter. It is cold during the winter in Judea. That the winter wind was so severe in this part of the world is confirmed by the words of Jesus to His disciples, "pray ye that your flight be not in the winter" (Matthew 24:20). Even around April, in the early Spring, when Jesus was crucified it was still cold in Judea. For certain "servants and officers stood there, who had made a fire of coals; for it was cold; and they warmed themselves; and Peter stood with them, and warmed himself". (John 18:18).
"And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxedÉ And all went to be taxed, everyone into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, unto the city of David, which is called Bethlehem (because he was of the house and lineage of David), to be taxed with Mary his espoused wife, being great with child". (Luke 2:1, 3-5). It was for the purpose of registering for a census that Joseph and Mary made the journey to Bethlehem from Nazareth. Until shortly before the birth of Jesus, Mary was living in Nazareth, which was the hometown of Joseph and her. Four years prior to this the Roman Emperor, Caesar Augustus decided to impose a special taxation on some of his conquered provinces. This was done by forcing a census to be taken of the people which required every man and woman to return to the city of their traditional ancestry. When the census was put in force in Judea, Mary and Joseph were forced to go to their ancestral city, Bethlehem.
The middle of winter, in Judea, was not at all suitable for the exercise of a census, and such a time would certainly not have been chosen by the Roman authorities for a public participation which necessitated virtually the entire population travelling from all parts of the land to their ancestral districts, the cold wind, storms and rain making journeys both unsafe and unpleasant in winter.
Moreover, at the time of Jesus birth, the shepherds were out in the field watching their flocks in the night. "And there were in the same country shepherds abiding in the field, keeping watch over their flock; by night'. (Luke 2:8). This was not likely to be in the middle of winter. In Palestine, the flocks had to spend the greater part of the year in the open air, they were led out the week before the Passover and they did not come back again until halfway through November, at the first rains of 'hesvan'. The animals passed the winter under cover. From this fact alone, it may be seen that the traditional date for Christmas, in the winter, is unlikely to be right since the Gospel says that the shepherds were in the fields. Only during lambing time (i.e. in the Spring) did shepherds bother to guard their flocks around the clock. In winter, the sheep would have been kept in the corral.
As for the traditional Christmas customs, Saturnalia the ancient Roman pagan festival provided the model for many of the merry-making customs such as the universal feasting and revelry, games, abundance of sumptuous meals and sweetmeats and drunkenness. "The traditional customs connected with Christmas have developed from several sources as a result of the coincidence of the celebration of the birth of Christ with the pagan agricultural and solar observances at mid-winter". (Encyclopaedia Britannica, 15th edition, 1985). With the conversion of increasing numbers of the subjects of the Western Roman Empire to an increasingly popular form of Christianity, they brought many of their former religious customs with them. The pagan winter festivals of the Saturnalia and Brumalia were too deeply entrenched in popular custom to be put a side on their conversion to Christianity. "The pagan festival with its riot and merry-making was so popular that Christians were glad of an excuse to continue its celebration with little change in spirit or in mannerÉ the festival rapidly gained acceptance and became at last so entrenched that even the Protestant revolution of the sixteenth century was not able to dislodge it ...." (The new Schaff Herzog Encyclopaedia of Religious Knowledge, VOL: III).
The most widely observed Christmas traditions are some that developed in the territory of the Western Roman Empire. As the Christian religion spread from Rome into Northern Europe, local customs associated with winter solstice religious rites began to blend with Christian observances. The Roman Catholic Church under popes such as Gregory I sought to transfer the pagan ceremonies to rituals of the Christian festivals with a view to propagate the faith and to keep the converts from 'paganism' within its fold.
The Encyclopaedia Britannica lists certain practices and customs the Christmas season has assimilated from older religions. "On the Roman New Year (January 1), houses were decorated with greenery and lights, and gifts were given to children and the poor. To these observances were added the German and Celtic Yule rites .... Food and good fellowship, the Yule log and Yule cakes, greenery and fir trees, gifts and greetings all commemorated different aspects of this festive season. Fires and lights, symbols of warmth and lasting life, have always been associated with the winter festival, both pagan and Christian":, 15th edition), Today, in Christmas celebrations the world-over, greenery plays a prominent role. The Christmas tree, may well be a descendant of some sacred tree carried about or set up at the beginning-of-winter festival.
Communalism: the bane of Sri Lankan politics
By Gunaseela Vitanage
(Continued from yesterday)
It must be said to the credit of the Roman Catholic Church which began to establish English schools primarily for the education of Catholic children, opened its doors to children of other religions without any preconditions. The Catholic schools also did not interfere with the religion of the non-Catholic children attending them.The British Colonial Government, while denying a meaningful education to the great majority of the people and while "bringing up" two insignificant majorities, the Protestant Christians and the caste Tamils of Jaffna to lord it over the majority by making them the most educated, the most wealthy, the most influential and the most privileged in the land, saw to it that the majority community was inebriated with spirituous drinks.
Professor K. M. de Silva says in his book "Social Policy and Missionary Organization in Ceylon 1840-1855:"
"It was C. R. Butler, the Government Agent of the Central Province, who first drew attention of the administration to this state of affairs after the disturbances. Butler pointed out that there were very few schools in the Kandyan areas; indeed in the years 1815 - 1848 the government had put up just four schools. He contrasted this with the speed with which the Government's excise policy had dotted the Kandyan areas not hitherto noted for the consumption of liquor - with arrack taverns". (p. 178)
At the beginning, arrack was given free to make the people get used to the habit of drinking. Major Thomas Skinner, writing in the mid-nineteenth century says:
"The desire of the Government to obtain a substantial revenue by establishing a monopoly of the trade of arrack, which led them sell arrack farms to men who established taverns in every village of any size throughout interior and often distributed the liquor gratuitously to make the people develop a taste for it. This had rendered a hitherto sober and thrifty people, criminal and improvident" (Quoted by D.C. Wijewardena in his book Revolt in the Temple, p. 107)
Buddhist education
From the time Buddhism was introduced to Sri Lanka during the reign of King Devanampiya Tissa (250-210 B.C.), both religious and secular education were encouraged following upon the practice in India. Kings, Queens and Ministers took great interest in establishing Buddhist temples and endowing them with lands for their maintenance. Sometimes, entire villages were donated. Like in Buddhist India, all education was in the hands of the monks.As the Rev. Fr. S. G. Perera observers!" It is known that every temple, however, small, was a school where children were taught to read and write their mother tongue."
When the Portuguese came to Sri Lanka in 1505, there was a network educational institutions in the kingdom of Kotte, ranging from primary, and secondary schools to high seats of learning of university standard and covering the area from - Wattala in the Colombo district to Mulkirigala in the Hambantota district.
Professor Senerat Paranavitana in the Chapter on the Civilization of the Kotte Period says:
"Prakramabahu VI (1412-1467) inaugurated his rule in 1421 and reigned for over half a century....The long and glorious reign of this king marks one of the brightest periods in the literary history of Ceylon. The king extended his patronage to numerous pirivenas that produced scholars of great eminence. Contemporary works refer to (1) Vanaratana Mahimi, the head of the Padmavati-pirivena at Keragala and Sangharaja during the early part of the king's reign;
(2) Sri Rahula Thera of Vijayabahu Pirivena at Totagamuwa who succeeded Vanaratana-Mahimi as Sangharaja; (3) Mangala Sangharaja who was the Head of the Sunetradevi-Pirivena at Papiliyana, founded by the king in memory of his mother; (4) the Head of the Irugakula-Pirivena at Mulgirigala; and (5) Mahanetraprasadamula Maittreya Maha Thera of Sri Ghannanda-Pirivena at Rayigama" (University of Ceylon History of Ceylon, Vol. I, Part II, p. 766)
Besides these seats of higher learning there were others attached. Kelani Raja Maha Vihare, Kotte Raja Maha Vihare and Wattala Raja Maha Vihare, all in the present Colombo district.
However a century later, King Don Juan Dharmapala, the one and only Catholic king of Sri Lanka (1551 - 1557) donated to the Franciscan and Fathers who were his tutors and preceptors all the Buddhist temples with in the Kingdom of Kotte with all their appeartainance which of course, included the educational institutions, attached to them. The Franciscans got the Portuguese army either to convert them to Catholicism or utterly destroy them. Ruhuna, which was famous, fell into the Dark Age.
The Rev. Fr. W. L. S. Don Peter in his book Education in Sri Lanka under the Portuguese tells the story of the "sacrilegious destruction of centuries-old shrines" by the Portuguese at the instance of the Franciscans, candidly and unreservedly.
In an article to the Magazine Vesak Sirisara 1990 by Amarasiri Weeraratne entitled Wattala Vijayaba Pirivena brings forward historical evidence to show that the present St. Anne's Church at Wattala stands on the ground of the seat of higher learning, Vijayaba Pirivena founded by king Vijayaba who reigned at Dambadeniya from 1232 - 1236) stood. Vijayaba-Pirivena at Wattala was one of the many Buddhist seats of higher learning converted into Catholic churches by the Portuguese.
( To be Continued)
The Spiritual Aspects of Christmas
By Francis Vethanayagam
It's Christmas time once again, Christmas throughout the world are looking forward and preparing to celebrate what they believe and consider the greatest event in human history: the birth of Jesus Christ. In our own country Christians are in a festive mood. But how many really understand the real meaning and significance of this unique event. The majority of the Christian population have an entirely different concept of this sacred and solemn occasion. The false values of life and the commercial world tends to erode the right way of thinking and get the better of most people, so much so that this historic occurrence is either forgotten, lost or totally ignored.Meaning
To some the birth of Christ brought immense joy, solace tranquility. To others great fear, anxiety, despair and impending danger of radical social changes of customs and traditions. To yet others it meant hope, belief and expectations of the new life and the beginning of a new era for mankind. Unfortunately in this so called modern world to the majority, Christmas means an event that took place several centuries ago in a far-off land or it only means a time of annual rejoicing. This is due to the fact, that people have been engulfed in the material aspect of selfishness and consumerism within a commercial environment. What then is the real meaning of this great event and day? Christmas is a mass in memory of the birth of Christ. It means a deep interior peace with God with whom Christ has reconciled us. It is a day solely dedicated to the birth of the Prince of Peace. Therefore let us always be reminded that Christmas like the life of Christ is a continuous mystery, for each day the challenge resounds in our hearts and minds.Significance
Let us now reflect on the real significance of the birth of Christ. As it is known Christianity is based on five important facts. They are the birth of Christ, the life of Christ, the Crucifixion. The glorious Resurrection and the transforming power of the risen Christ. It is a fact that the birth of Jesus was not considered important to some who were alive then or to some people of our time. For many it serves as an occasion and an excuse for eating, drinking, dressing and other forms of merry-making, only thinking of themselves. It is time we change and gave up all the false values of life that are destroying us and reflect on the Christmas message loving our neighbour as ourselves. Unless and otherwise we show our neighbour the same concern, affection respect and thoughtfulness the peace and joy of Christmas will never be ours. Christmas means God becoming man to save us and how many of us understand, appreciate and are prepared to accept this sublime truth. Peace is the theme of the day. It should be a spiritual reality in the human heart, which should always come in contact with God. In Jesus, God provided us sinners on this earth this a vital missing link with him. Jesus bridged the gap between Creator and creature and saved us from sin and separation from God, which originated from the first Christmas.Attitudes
Just like Easter, Christmas is a time that affords all of us a golden opportunity to make amends for past lapses, failures and a change of attitude. It is an occasion to identify ourselves with the less fortunate ones in our midst. We should understand that the Lord is always a source of strength and a friend of the poor, the oppressed and all who suffer. How many of us live a life of simplicity with simple standards, whereby we get close to these less fortunate brethren. Do we as Christians accept the challenges facing the needy and take message of the Lord in helping the Church to become the Church of the Poor. To uplift the poor and needy from the oppression of poverty the Lord became poor by his very birth in a stable and not in a mansion.So if we think of ourselves in a lavish manner, let us be reminded of Jesus Christ, the poor man, and let us share what we have with our poor friends. Thisw would make Christmas more meaningful. In our own country and in the World how many people go hungry every day, lack proper shelter, face health hazards and other problems causing untold misery. Let us then this Christmas build an environment which would provide these suffering ones with a better living and bring them relief and happiness. May the joys of Christmas be to one and all.
By Jeannette Cabraal
The change in the air that spells Christmas had set in. It was not that there was a nip in the air as in days gone by. Then it had been the nip that heralded Christmas; now it followed Christmas. Times had changed. Even the environment had changed. People had changed. Man had been instrumental in changing even the patterns of nature. Today everything seemed to be against Nature.And so it was not a chilly precursor of the season, although a chill of another sort prevailed. The chilling news of constant loss of life. Nevertheless that certain magic in the air, that inexplicable feeling of something mysterious, of something inexorably wonderful pervaded. Despite the crucial times there was the unmistakable feeling. The feeling of the calm, peace and tranquility of that first Christmas in the dim, distant past, which man innately longs for in the confused, disordered World of today.
The Commercial World as always gloated over the prospect of a bountiful and lucrative season. The pavements were one mass of sundry goods; the type that takes over during the season. Clothes galore, trinkets, baubles, trifles, toys, what have you? Sales were brisk. The yelling of the hawkers competed with the tooting of horns in the streets of the big city. Shop windows dazzled; shoppers entranced with the range of goods available paraded the streets pausing here, bargaining there, adding to the existing confusion; sellers were vociferous. In the city it was one big carnival.
A mist had enveloped the land. A mist through which the reality seemed contorted, through which the light of the Star of Bethlehem could not reach, could not penetrate.
Despite the valiant and vainglorious attempts to keep up appearances, to maintain the traditional gaiety a pall of gloom had settled. The gloom that comes with the awareness in the background, of a raging war; with the realisation that too many people have died! Where then was the message of Peace and Goodwill that was Bethlehem? In the overcrowded streets overflowing with materialistic aspect of Christmas?
On the tables overladen with the Gourmet dishes and sparkling wines? Where was the salvation that the Babe of Bethlehem symbolised?
But there was a parallel. The birth of Christ was a death; a fore-runner of death as symbolised by Myrrh an annointment for the dead in Jewish tradition. The gift of one of the three Wise men. And this Christmas and so many Christmases before, the shadow of death and destruction stalked the land.
Vijith lay in his bunker in the mine-infested, gun-booming environment of the Peninsular, his arms crossed under his head, lost in thought. A few days more and it would be Christmas. After weeks of watching and waiting, firing and resisting he had got a brief respite. Too brief! For within the next half hour he had to leave again for the front and the luxury of thought would be an illusion. There it was action! Action! action! After the recent debacle was this sinking feeling from which he could not extricate himself.
Supersonic sounds would emanate from plush hotels and dance halls in the city. Even shops and sundry 'Kades' would blare out music. The explosion of crackers deafening, shattering the peacefulness of Christmas night; detracting from the Blessedness of the night. Here too there would be sounds, only more horrendous.
He thought of his home. Would they be getting ready to spend Christmas? His mother with that constant trickle down her cheeks, ever since he joined the forces; his father on his easy chair puffing a cigar gazing away into the distance as though looking into a crystal ball. His sisters with their families gathering at the Maha Gedera every now and then to inquire about Vijith and pacify and console the parents who seemed to be ageing pretty fast despite their chronological age. He felt an infinite sympathy for them for he was 'bringing' their grey hair with sorrow to the grave .
He pictured the stable in his parish church exuding the peace and tranquility of the birth of Christ. - And they were fighting for Peace. How paradoxical! - The old familiar faces exchanging wishes. Did they too wish for peace, which he and his comrades in their sojourn in this war-torn peninsular desired so much? Or was it just another Merry Christmas?
He had not had an opportunity to write home for a long, time. Did they scan the lists after each operation when so many succumbed? What anxiety, what misery they must have gone through each time. What living deaths!
' Vijith!' a voice broke in on his reverie. 'Quick!' Any letters to be sent are to be collected now. We leave in just fifteen minutes.' Machang! I don't have a scrap on me. Get me a pen or a pencil and a bit of paper. Any scrap would do. I'd like to scrawl a note home. It will ease them. Its Christmas you know'.
His friend was back on the rebound with the necessities and an envelope. ' Here you are. Hurry! What were you doing all this time? Didn't you get the message? ' At that instant the order for departure came cold and hard. There was no time. He simply scrawled hopefully 'I'll be Home for Christmas'
Christmas day dawned quiet and peaceful in the suburb where Vijith's parents lived. There was a hushed tranquil atmosphere. No burst of crackers was heard anywhere in the vicinity. No dazzling bauble caught the eye. Instead black flags adorned the street. On either side of the street palm was strewn on string. The sun seemed to be waging a futile battle to maintain its position against the fleecy white clouds that hung like so many banners across the sky. The constant pattering of feet, the flicker of the wick in the oil lamp, waxen tears , muffled sobs and heavy sighs, the silence of sympathy, the hopelessness of it all. The Church bells tolled Ñ a mother's heart-rending lament broke the stillness and the tranquility for Vijith had come home for Christmas.
By Derrick Schokman
Think about it - what do we actually know about X'mas, except that it is a festival to celebrate the birth of Christ, founder of the Christian religion?We know that this event is associated with decorated trees, a white-bearded scarlet-robed bearer of gifts, and a time of rejoicing and carol singing.
But what are their origins - how did these traditions come into being?
Since the actual birthday of the Christ child was not known, the early Christian Church headed by Pope Gregory decided on December 25, which was the highpoint of three festivals celebrated at that time.
Namely the Roman Saturnalia, the Jewish feast of Hannukkah and the Norse Yule. These festivals had plenty of bright lights and greenery associated with them.
In the Jewish Hannukkah candles were kept alight for 8 days and nights in remembrance of the restored temple in Jerusalem.
During Yule, logs were burned as offering to the Norse god Woden.
And when the sun returned after a long dark winter, the evergreen fir tree and holly were used to decorate houses during Saturnalia to represent the undying nature of the Sun.
Gifts
Saturnalia and Yule were also associated with the general exchange of gifts. But gifts to children had another derivation connected with Saint Nicholas, patron saint of children in medieval Holland.He was represented as a bearded figure wearing a long cloak, who would visit children on the day of his feast in December and give them gifts as rewards for good behaviour.
When the Dutch migrated to the New World they took this tradition with them. There it underwent certain changes. Saint Nicholas became Santa Claus, who took on the heavy winter wear and boots of the Dutch settlers.
The idea of a flying Santa Claus, his sleigh full of toys drawn by reindeer, is probably derived from the mode of transport attributed to medieval European gods like Thor.
Thor's chariot was said to have been drawn across the sky from dawn to dusk by two giant goats called Cracker and Gnasher.
They were replaced by reindeer named Dasher, Dancer, Prancer, Vixen, Comet, Cupid, Dander and Blitzen from Clement Moore's famous poem, 'The night before Christmas.'
Tree
The decorated tree is of German origin. The paradeisibaum or paradise tree in German mystery plays was always a fir ringed with lighted candles meant to represent the Garden of Eden.Later when it became a tradition to have this tree at X'mas, it was hung with gingerbread men and edible angels to please the children.
The German X'mas or Tannenbaum was introduced to England by Princess Liveren in 1829. It became popular with the English people when Albert, the German Prince Consort of Queen Victoria, had a tree put up for the royal children at Windsor in 1841.
The X'mas tree, of Victorian England was decorated with gilded nuts, oranges, tinsel stars and candles. A model representing the Holy Infant adorned the top of tree, with a golden angel and a tinsel fairy doll.
Charles Dickens writing in 1850 refers to 'that pretty German toy, a Christmas tree,' which adorned the festive table. This miniature tree was decorated with sweets and fruits which were distributed among the children on the twelfth night after X'mas.
Carols
Entertainment on a grand scale was a part of the X'mas festivities through the ages. Plays, masked balls, charades, tableaux, folk dances and carols were prominent.The word 'carol' is probably derived from the Greek' khoraules (chorus). The earliest carols were sung by circling dancers. They had no relation to X'mas at first, but when given words later relating to the nativity they quickly became Christmas songs or carols.
Monks in Italy sang carols in celebration of the nativity from the 5th century onwards. But it was only in the 13th century that carols were written for the entire church congregation to sing.
In 1223 Pope Honoratius permitted St. Francis of Assisi' to reconstruct the nativity so that people could visualise the wonder of the Christ child.
St. Francis encouraged carols to be written and sung at the staging of the nativity. Later it became the practice for people to sing carols as they danced around the crib in church.
Bevies of young folk would also visit homes on X'mas Eve, singing carols and being treated to cake and drinks. They still do.
A modern development has been 'Carols by Candlelight,' the brainchild of a Melbourne radio programme-producer, who got the idea when watching an old lady listening to carols on her radio by the light of a candle.
He organised a massive 'Carols by candlelight' party in Melbourne's Alexandria Gardens, which is still a highlight of the X'mas season in Australia. The gifts brought to this party are distributed among hospitalised children.
Bright lights, decorated X'mas trees, Santa Claus and Carols they all add to the charm of X'mas. But in no way should they be allowed to mask the intrinsic message that the angels are reported to have brought on the day the Christ child was born:
'Glory to God in the highest, and on Earth peace and goodwill to men.'
'Unto us a saviour was born - He is lord'
By Sam Thevabalasingham
Every now and then we meet some young people who confront us with questions such as: 'Are you saved?', 'Have you received Jesus as your Saviour?'. These young people appear to be very enthusiastic and zealous about their religious experience and conviction. More often than not, their approach and methods are very much similar to medical or sale reps. They seem to sell or promote a commodity called 'salvation'. We are consumer driven and there is no way we can resist.It is now the Christmas season. We hear a great deal of Christmas carols everywhere and the emphasis seems to be on 'Saviour' and 'Salvation'. It is biblical and necessary to proclaim this truth that Jesus is the Saviour and in Him and Him alone there is Salvation for mankind. However, if we would carefully examine the New Testament we can see Jesus is referred to as Lord 420 times and Saviour only 16 times. The early church had a very simple statement of faith. It had three words in it: JESUS IS LORD. Biblically 'LORD' means 'I AM THE I AM'- the Eternal God. If you want to become a Christian, there is only one place to begin biblically. You begin with declaring Jesus Christ is the LORD.
One of the first players in the story of the first Christians centuries ago was James- son of Mary - the brother of Jesus. Any casual reader of the New Testament would know that he was not among the first to believe and follow Jesus. He knew Jesus well and during Jesus' ministry James and his brothers thought Jesus was out of mind. He was very skeptical about Jesus but after the death and resurrection of Jesus, James who was not a Christian became not only an ardent believer but a leader in the Church in Jerusalem. We read about him in the book of Acts chapter 17 that something has happened and he now has a prominent role in the Christian movement. The Bible does not tell us what actually happened to James and how he became a Christian. We do not know what his experience was or how he was changed. As a matter of fact we have no record how other disciples were changed and what kind of experiences they had. The Bible is wise in its silence on issues like this. If we knew exactly what happened, we would stop thinking about God and try to simulate and recreate the experience. We would worship the process instead of the Lord. We might create an idolatry of religious experience.
Historically it has been the practice in the Church that when a person wants to become a Christian and join the Church, he/she is asked a question: 'Do you accept Jesus Christ as your Lord and Saviour?' Please note the order. Lord is first and after that Saviour. Unfortunately it has become a problem for some Christians. They have reversed the order and they say 'Jesus Saves'. It is not quite the same thing. It's true, .Jesus is our Saviour and I would not for a moment deny or minimize that. But, the early Church had as its point of entry not Jesus saves, but Jesus is Lord.
Ray Stedman an American Bible scholar has written a New testament commentary on the book of 1 Corinthians. In it he says, ' People have been told that if you receive Jesus as your Saviour, you will be saved. No where in the Bible does it say that. Jesus must first be presented as Lord. In fact because of the resurrection He is Lord whether you and I know and acknowledge it or not. When you bow down and consent to His Lordship, then He saves you'.
Jesus is Lord. Lord is who Jesus is. Saving is what he does. When you cease trying to run your own life with SELF in the centre and when you declare Jesus the Lord of your life, then you begin to experience his deliverance and salvation. It's Lord first, then Saviour.
It is really a management issue. Being Christian is about putting one's life under new management. It is not primarily about being saved or rescued. Suppose a man buys an apartment building. He rents out the apartment but neglects the repair and maintenance of the building. The paint peels. The plumbing begins to fail. The roof is weakened. The electrical system receives no regular attention. A fire starts because of neglect. The firemen arrive to save the building. They succeed. In fact, one fireman gives his life in the course of fighting the fire. The building is saved. The problem is that the building is still under old management.
This may be a problem in much of world Christianity. We want salvation without a change in management. It's because salvation sells better. It is easier to talk about saving the self. If the Church is weak in Sri Lanka, it's because we have emphasized what is secondary instead of what is primary. We have emphasized being saved over total allegiance to the Lordship of Jesus Christ. We too are consumer driven. We want to tell you what we can do for you. You can be enhanced. You can get rid of your guilt. You can have your self esteem restored. You can be healed. You can become prosperous. You can be delivered from the hold of evil powers. You can be saved. You can have all of this and still keep the old management team in place.
The power of the early Church was in its creed. JESUS IS LORD. To say this was to literally put their lives at risk. Caesar insisted that people say Caesar is Lord. To do that was to insure your security and economic benefits. To bow down to all the national and cultural 'gods' was to make life easy. Sure, you can say Jesus is Lord when you go to your little Church meetings. Out here in the real world however, Caesar is Lord. The early Christians said, ' NO WAY!'. If it costs us power or comfort, jobs or our Lives, JESUS IS LORD.
The simple truth is that when Jesus is Lord nothing else can be Lord and it makes you dangerous. It gives you power. It gives you the kind of power German Christians had during Hitler's Third Reich. In the Barmen Declaration, they said, 'We serve the ONE Lord of the ONE Church. We will bow our knee to nothing else'. 'Not to Hitler. Not to Germany. Not to white supremacy. JESUS alone is LORD'.
It's really important to get first things first when it comes to understanding who Jesus Christ is. We live in a morally confused and fragmented age. We are struggling to make sense out of life in a culture where dominant message is 'SELF FIRST'. It is hurting everyone, and hurting brings forth hatred. Christmas is a season of Goodwill towards all, and the good tidings of the gospel of JESUS CHRIST have never been a more clear alternative in nations and countries of the world that are really hurting.
Original X'mas folk drama, Rajathun Kattuwa, the Magi
By L. V. Cabral
Love for fine arts, music, dance, poetry and drawing is evidently inmate human nature. The cave paintings, ancient sculptures, folklore and songs epitomize man's devotion and attachment to fine Arts. From the days immemorial, men and women have been singing and dancing or chanting hymns in front of images or tribal leaders. It is yet being performed in India by devadasis (dedicators to Gods). The objective of the performance apparently is to control or appease dreadful natural phenomena, spirits, Gods or Goddesses or obtain favours or benefits from the benevolvent ones.The original folk drama
The folk drama called Nadagama, according to Prof. Sarathchandra originated in South India. It had been purely a community entertainment. The actors who played different roles on an improvised stage were all locals; males played the roles of females to the high amusement of the spectators. The young and old of the village squatted before the stage with ease.As a rule the drama started at night fall under the light of patromax lamps or Chueu lights. It was an open air display; anybody could come in at any time of the drama; no fee, no checkers. No box plan. In case any scene of the drama was not interesting or boring anyone could lie down on the mat he or she had brought and doze off. The Kolama the joker tried to keep the crowd in high spirit and cheer by his antics.
The Nativity, birth of Jesus
Next to the crucifixion, the Nativity provides suitable dramatic material; the Holy couple's visit to Bethlehem, the city of David on a donkey, the birth of Jesus in a Manger in a crowded inn, the scene of excited sheperds worshipping and presenting of gifts by the three Wise Men, Magi from the East, massacring of babies by the cruel king Herod and the flight of the Holy Family to Egypt are some of the highlights of the drama that could hold the audience spell bound and inspire their sentiments of peity and veneration.Raja Thun Kattuwa, the Magi
The late Bishop of Chilaw, Dr. Edmund Pieris states in his studies historical and cultural, that Raja Thun Kattuwa, the Magi appears to be the first Sinhala X'mas drama and one M. S. Gabriel Fernando from Chilaw was the author of it, as it is distinctly stated in the prologue of the play. On the other hand, Raja Thun Kattuwa is traditionally attributed to Philippu Sinno. A blacksmith by profession.The dramas traditionally attributed to him (Philippu Sinno) are numerous. We cannot however be sure of the authenticity of this list. On account of the legendary halo that gathered around the name of Phillippu Sinno as the father of Sinhala Nadagama, there was a tendency to attribute to him almost any Nadagama whose author was unkown. (Dr. Sarathchandra) Raja Thun Kattuwa, it is evident was modelled on the Tamil Nadagama, Mavirasakkal Nadagama attributed to Lorenze Pulaner but Raja Thun Kattuwa is not a direct translation of the Tamil version. It is an adaptation to suit the local setting. Culture and sentiment of the people.
Augustus Ceasar, the Roman monarch, Lucifer the arch devil, the joker, invocation of blessings on the author and the spectators are some innovations found in the Sinhala version. Tradional costumes and ornaments, singing, dancing and national customs are beautifully formed up to display a perfect local drama. By chiselling and modelling the erstwhile folk dramas were adjusted and formed for the modern stage by the late Professor E. R. Sarathchandra, to whom the theatre goers are eternally grateful.
The Rev. Shelton de Silva Methodist Church
Most of our Christmas Carols attempt to put into simple language a very profound story. We sing them so often, and have done so since childhood that we can fall into the danger of accepting our childhood interpretations of what the words mean as all that they mean. ''O little town of Bethlehem'' (MHB 125) is an attempt by a very thoughtful man to put the Christmas story into simple words, and yet it reveals profound truths.O little town of Bethlehem,
How still we see thee lie.
The word 'still' here means 'quiet'. We get this use of the word in that very popular carol, ''Still the night, holy the night'', also rendered as ''Silent night, holy night''. What is meant is that we must not suppose that all the inhabitants of Bethlehem were awakened by the illumination of the stars that focussed miraculously on the stable where Jesus lay. Had this been so, neither the Wise Men nor King Herod would have had a problem in identifying the stable where the infant lay.
Philip Brooks suggests that a most profound miracle was being enacted in the dark streets of Bethlehem, and while this was happening the whole town was sleeping dreamlessly. By 'dreamless sleep' we do not mean that all the inhabitants were enjoying a deep slumber. Most of us dream as we sleep, but here the idea is that people little dreamed that history had reached a turning point in which a child had been born who would embody the hopes and fears of mankind. I like the words, ''the hopes and fears of all the years are met in thee tonight''. For some of us, all the pain and anguish the world is going through, the TV pictures of genocide and starving children with flies on their faces because there is no one to keep them clean; the separation of parents from children, and husbands and wives from each other, all this is intolerable unless God is at work in the life of this child, as Christians claim, to give meaning to this pain.
While this is happening the morning stars, with special configurations, sing praises to God to proclaim the holy birth of the child.
O morning stars, together
Proclaim the holy birth
And praises sing to God the King,
And peace to men on earth.
By peace to men on earth is not meant that at the birth of the Child all war ceased. But among men of goodwill there will be peace and reconciliation.
While mortals sleep the angels keep
Their watch of wondering love.
While this whole drama is being enacted, the angels wonder (human nature being what it is), how the story will resolve itself.
How silently, how silently,
The wondrous gift is given,
So God imparts to human hearts
The blessings of his heaven.
I find these words most moving, it is true to the experience of God's grace in our lives. There are sections of the Old Testament that portray the actions of God in a terrible manner. The crossing of the Red Sea was for the Egyptian charioteers a terrible experience. So was it for the prophets of Baal when Elijah confronted them, yet there is evidence that many of the actions of God are quiet and gentle Portia in ''The Merchant of Venice' tells us that the quality of mercy (which is another way of describing God's grace) is not strained; it droppeth as the gentle rain from heaven'. Here Philip Brooks describes God's graceÑor God's action, in the birth at Bethlehem in the words:
How silently, how silently,
The wondrous gift is given.
There are those who speak of the experience of the Holy Spirit in their hearts in loud and arrogant words, almost implying that unless others experience God in the same way they are not really 'born again'. A good witness has to be a loud witness. When humans send a man to the moon they give it great publicity to justify the immense expenditure, and to warn their enemies that they have advanced in scientific research. When God acts, He has no need to cut a dramatic figure.
No ear may hear His coming,
But in this world of sin
Where meeks souls will receive Him, still
The dear Christ enters in.
Often as we are being gently changed by God, we are not even aware of what is happening to us. It is true that eventually we must decide whether we accept or reject God's call to obedience.
But, when exactly this coming of God into our lives begins, we do not know. C.S. Lewis says that as he rode on the top of a double decker, at the beginning of the journey he was a violent non-believer, but when he got down from the bus, he was deeply convinced that behind this universe was the hand of a loving God. This was only the beginning of his experience. That night as he wrestled with his thoughts, he was the most reluctant convert in all England, at having to give up all his angers and resentments against God that he had cherished during the past few years!
Our souls must be meek enough and humble enough to allow the dear Christ to enter our lives.
Cast out our sin and enter in,
Be born in us today.
Some say that on Christmas Day we must be ''merry, set sorrow aside''. But the only thing that justifies such merriment is the birth of Christ in our hearts.
Though Jesus Christ a thousand times
In Bethlehem be born,
If He's not born in thee,
Thy soul's forlorn (Angelius Silensius)
This is why we can sing,
O come to us, abide with us,
Our Lord, Emmanuel.
Emmanuel means, 'Christ among us', and that must be made true in our own experience; if it does happen, we are the most blessed of beings, and Christmas has become a meaningful celebration. If it does not, our rejoicing is meaningless.
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