Election offences under the Provincial Council election laws
By Walter Rupesinghe
Former Assistant Commissioner of Elections

In view of escalating violence connected with the Wayamba Provincial Council elections and the fears that are being expressed that there may not be a free and fair election, it is important for political parties contesting the election candidates, their agents, others involved with the elections and above all the general public to be aware of the provisions in the Provincial Council Election Laws relating to election offences. These are set out at Part VI of the Provincial Council Elections Act. No. 2 of 1588, sections 65 to 89. These may be summarised as follows:

Section 66 specifies the nature of the offences relating to ballot papers, official roll cards, appropriate mark, etc.

BALLOT PAPERS
The offences are forging or fraudulently defacing or fraudulently destroying any ballot paper or the official mark on any ballot paper.

Without due authority supplying any ballot paper to any person.

Selling or offering to sell any ballot paper to any person or purchasing or offering to purchase any ballot paper from any person.

Not being a person entitled under the Provincial Council Election Law to be in possession of any ballot paper which has been marked with the official mark has any such ballot paper in his possession.

Wilfully displaying a marked ballot paper inside a polling station.

Putting into any ballot box anything other than the ballot paper which he is authorised by law to put in.

Without due authority taking out of the polling station any ballot paper or is found in possession of any ballot paper outside a polling station.

Without due authority prints any ballot paper or what purports to be or is capable of being as a ballot paper at the election.

Without due authority destroying, taking, opening or otherwise interfering with any ballot box or packet of ballot papers in use or intended to be used for the purposes of the election.

Using any instrument or device to extract ballot papers from any ballot box.

Official poll cards
Without due authority printing any officia1 poll card or what is capable of being used as an official poll card.

Section 25 (3) of the Act also states that every person who without authority supplies any official poll card to any other person, or sells or offers to sell any official poll card to any other person or purchases or offers to purchase any official poll card from any other person shall be guilty of an offence.

Every person other than a public Officer acting in the course of his duty as such officer, who has (in his possession, the Official Poll Card of any other person will be committing an offence.

In view of the trafficking in poll cards that is common at elections, candidates, their agents and the presiding officer and his staff must be very vigilant in this regard and report any irregularities of the above nature to the Police for investigation and possible prosecution.

APPROPRIATE MARKS
Without due authority placing an appropriate mark on any voter at the election or what purports to be or is capable of being mistaken for that mark.

Fraudently defacing an official mark placed on a voter at the election.

Fraudulently voting
Voting at the election knowing that he is legally incapable of or disqualified from so voting.

All persons guilty of any of the above offences shall on conviction be liable to imprisonment and become incapable for a period of seven years from the date of conviction of being registered as an elector or of voting or of being elected as a member of a Provincial Council. If such person has been elected as a member of a Provincial Council his election shall be vacated from the date of conviction.

CERTAIN ACTS PROHIBITED ON POLLING DAY - Section 68
No person shall on any date on which the poll is taken do any of the following acts within the precincts, or a distance of half a kilometre of the entrance of that polling station :

Canvass votes, persuade any elector not to vote at the election, persuade any elector not to vote for any political party or independent group contesting the election or distribute or exhibit any handbill, placard, poster drawing, photograph or notice relating to the election or any symbol allotted to a political party or independent group.

Use of megaphones, loudspeakers, etc. Section 68 (2)
No person shall on any date when a poll is being taken use or operate at the entrance of a polling station or in any public or private place in the neighbourhood of the polling station any megaphone, loudspeaker or any other instrument for magnifying or reproducing the human voice. The law also states that no person shall shout or otherwise act in a disorderly manner at the entrance of a polling station or in its neighbourhood so as to cause annoyance to voters or other persons on duty at the polling station. Persons contravening these provisions shall be guilty of an offence.

Restriction on processions — Section 69
During the period commencing from the first day of the nomination period and ending one week after the announcement of result no person shall hold or take part in any procession other than a May Day procession or a procession for religious and cultural purposes.

Restriction on public meetings — section 70
No public meeting shall be held during the period commencing forty-eight hours before the date of poll and ending one week after the members of the Provincial Council have been declared elected. Printing of election publications - section 72

Any person who, not being a candidate, prints, publishes, distributes or posts up or causes to be printed, distributed or posted up any advertisement, handbill, placard or poster which refers to the election and which does not bear upon its face the names and addresses of the printers and publishers will be guilty of an offence.

Restriction on number of elections offices - Section 73
No person who is an authorised agent or group leader at the election or the recent of such authorised agent or group leader shall have any election office other than one notified central election office in the administrative district and one notified branch election office in each polling district. However, during the period commencing on the day immediately preceding the date of poll and ending immediately after that date no person can have any office other than the notified central election office and one notified branch election office in respect of each candidate nominated by the party or independent group.

The use of the ordinary place of residence of a candidate, authorised agent or group leader as an election office shall not be deemed to be a contravention of this section.

Display of handbills, placards, posters, etc. - Section 74
During the period commencing on the first date of nomination and ending on the day after the poll no person shall, for the purpose of promoting the election display —

In any premises whether public or private a flag or banner except in or on any vehicle that is used for the conveyance of a candidate.

Any handbill, placard, poster, drawing, notice, photograph of a candidate, symbol or sign on any place to which the public have a right of access except in or premises on any day on which an election meeting is to be held in that premises.

Any handbill, placard, poster, photograph of a candidate symbol, flag or banner across any public road.

Any of the above-mentioned items in or any vehicle except a vehicle that is used for the conveyance of the candidate.

Any police officer is empowered to remove these offending items used in contravention of these provisions, using force if necessary.

It is open to a candidate at the election, secretary of a recognised political party or other interested party to obtain a court order requiring the owner of any premises or vehicle used in such contravention or a police Officer to remove these offending items.

All these are excellent provisions observed more in the breach than in compliance.

Candidate not to visit residence for canvassing—section 75
Section 75 of the Act expressly prohibits any candidate or a member of the family of that candidate from visiting the residence of an elector to canvass his vote, persuade such elector not to vote for a particular party or independent group, persuade such elector not to vote such election or distribute any handbill, poster placard etc. to promote the election of that candidate.

Maintenance of secrecy at elections — section 77
All polling staff, candidates, and agents who have signed the Declaration of Secrecy required by the Returning Officer must maintain that secrecy. Every person who is convicted of an offence under this section shall in addition to the punishment imposed by a Magistrate become incapabale for a period of seven years of being registered as an elector or voting at any election.

CORRUPT PRACTICES — sections 78 to 83 impersonation — section 78
Any person who impersonates another person or votes more than once under his own name at the election is guilty of the offence of personation.

Treating — section 79
Any form of treating for the purpose of influencing a person to cast his vote for a particular candidate or party or to refrain from voting at such election shall be guilty of the offence of treating,

Under influence — section 80
This provision is very important in the current context and is therefore reproduced in full —

‘’Every person who directly or indirectly by himself or by any other person on his behalf, makes use of or threatens to make use of any force, violence or restraint or inflicts or threatens to inflict by himself or by any other person any temporal or spiritual injury, damage, harm or loss upon or against any person in order to induce or compel such person to vote or refrain from voting, or on account of such person having voted or refrained from voting, or who by abduction, duress or any fraudulent device or contrivance impedes or prevents the free exercise of the franchise of an elector, or thereby compels, induces or prevails upon any elector either to give or refrain from giving his vote at such election shall be guilty of the offence of undue influence.’’

Utterances at religious assemblies to influence the result of the election—section 80 (2)

Any utterance or act to influence the result of the election made at a religious assembly shall make the person concerned liable on conviction to be guilty of the offence of undue influence.

Employers influencing electors

Any employer commiting this act will be guilty of the offence of undue influence.

Bribery—section 81
Bribery in any form to influence the result of the election by inducing an elector to vote for a particular party or independent group or to refrain from doing so is expressly prohibited. This would be a corrupt practice.

Punishment and incapacities for corrupt practices — section 82
Every person who

(a) commits the offence of personation or aids, abets, counsels or procures the commission of the offence of personation; or

(b) commits the offence of treating, undue influence or bribery; or

(c) makes or publishes, before or during an election under the Provincial Councils election Law, for the purpose of affecting the result of the election, any false statement of fact in regard to the personal character or conduct of any candidate; or

(d) makes or publishes before or during an election, for the purpose of affecting the result of the election, any false statement of the withdrawal of any candidate at such election

shall be guilty of a corrupt practice and shall, on conviction by a Magistrate be liable, in the case referred to in paragraph (a) above to rigorous imprisonment and in any other case to a fine or rigorous imprisonment or to both such fine and imprisonment.

Every person convicted of a currupt practice shall become incapable for a period of seven years of being registered as an elector or of voting at any Provincial Council Election, and if on the date of his conviction he has been elected as a member of a Provincial Council his election shall be vacated from, the date of his conviction.

Even a candidate who has been unsuccessful at the election could be convicted of a corrupt practice and the same disabilities would apply.

ILLEGAL PRACTICES—section 84
Certain expenditure an illegal practice—Section 84

This relates to payments made for hiring of vehicles to convey electors to polling stations or to an elector for the use of his house land, buildings for the exhibition of notices, addresses etc.

False reports in Newspapers — section 85

Where there is published in any newspaper any false statement concerning or relating to —

the utterances or activities at an election of any candidate or any recognised political party or independent group which is contesting such election; Or the conduct or management of such election by such candidate or any such political party or independent group

and such statement is capable of influencing the result of such election then every person who at the time of publication was the proprietor, manager, the editor the publisher or other similar officer of that newspaper shall be guilty of an illegal practice unless such person proves that such publication was made without his consent or connivance and that he exercised all such diligence to prevent such publication.

In this section the term "newspaper" includes any journal, magazine, pamplet or other publication.

Certain employments illegal — section 86
Except for the engagement of polling agents and a reasonable number of clerks and messengers the employment or engagement of other persons for payment or promise of payment is an illegal practice

Printing of election publications — section 87
A candidate or his agent who prints, publishes, distributes or posts up or causes to be printed, published, distributed or posted up any advertisement handbill, placard or poster which does not bear the names and addresses of the printer and publisher shall be guilty of an illegal practice.

Religion
Observing the first precept
by Prof. Mahinda Palihawadana
President, Sri Lanka Vegetarian Society

In 1982, after I had been 56 years a vegetarian, Dr. E. W. Adikaram formed the Sri Lanka Vegetarian Society and asked me to be one of its Patrons, the other being himself. Till then I had been a vegetarian first due to sheer upbringing and later due to the gut feeling that it was not right, it was not fair, to participate in the process of killing animals to feed ourselves. By my own life experience I knew it was also not necessary - though at that time we did not have the scientific support to vegetarianism that exists today.

At university I studied several languages one of which was Pali. As Pali was the language of Theravada Buddhism, that led me to an indirect study of Buddhist religious texts. Many of the canonical texts of Buddhism resonated with my conscience and they were also intellectually satisfying; and so gradually I began to give deep attention to what I read in those texts.

One of the things that struck me profoundly was that what the Buddha offered was not a religion of routine and habit, but one which, in spite of its extraordinary mix of simplicity and complexity, could also to a very great extent be tested on the anvil of reason. The other thing that struck me equally strongly was the indubitably ethical nature of the way of life that the Buddha commended. The universal attraction of a text like the Dhammapada - which is really a good mirror of the simplicity and the complexity of Buddhism- lies largely in the fact that it teaches a way of life that appeals to the deepest ethical sentiments of the human species. And I would say that the ethics that one comes across in such texts as the Dhammapada rests infinitely more on human compassion and a feeling for justice and fairness than on any precepts.

Let me illustrate this by an example. We have all read the famous stanza which says that we should understand others by our own reactions: we would then not kill nor cause others to kill. There is no precept here. Rather, the Buddha here points out the result of empathy: what happens when one has sensitivity. The statement is a distillation of humane experience. It may be due to civilisation, or it may be the result of a distinctive trait of human psychology; whatever it is, the fact is that unless you are hardened by the habits taught by a villainous environment, you shrink from inflicting on others what you yourself do not wish to suffer. After all, is this not the basis of all justice? Is this not why we insist on fair play?

The Buddha continues to appeal to this aspect of human nature when, for example he says that all beings are frightened by weapons that inflict pain, that every one tries to escape from death. Why does he say every one? Does he not appeal to the conscience of his audience when he says this? Don’t think that you are the only one who wishes to avoid pain and death. Every one does. And as we learn from what he says about compassion, every one does not mean human beings only. The universal kindness that the Buddha commends is quite clearly based on his own deep realisation of the fact that all beings are capable of suffering and any sensitive person is prone by such realisation to do what he or she can to eliminate or minimise such suffering. The point then is not whether we are mechanically going to obey a rule, but whether we can be sensitive, whether we can have that osmotic quality of the heart through which the pains and sufferings of others can seep into our own hearts. Sensitivity means that their pains and sufferings are also our own. If we can be sensitive in that way, it is not important whether we recite a precept or not. We will instinctively and of necessity desist from what the precept teaches us to avoid.

Why then did the Buddha teach a code of conduct which we recognise as the five precepts? In his own words the world is full of all kinds of persons. Some have more ‘dust’ on their eyes than others do. It would be fair to say that he tried to rub out some of that dust, though he knew that the full elimination of it can only be by the persons concerned themselves. Evidently, he did this with great passion and infinite hard work. The precepts perhaps should be seen as his anguished appeal to the conscience of human beings to lead an ethical life. In their utter simplicity, they represent almost all that is needed for a society to groom itself to a life of orderliness and compassion.

And now let us consider what are the implications of the first of these precepts. Actually the Buddha has not left any grey area where we have to grope in the dark as to what these implications are - what he had in mind when he called on us to take upon ourselves the discipline (sikkha) of refraining from killing. In the Dhammika Sutta in particular- but everywhere in spirit - he says that not to kill means three things: You do not do it yourself; you do not get others to do it; and you do not encourage, condone or applaud, you do not aid and abet, when others do it. What more does one need to prove that one cannot observe this precept as long as one buys the flesh of animals slain for our consumption? What encouragement does the meat industry need from us except that we eat what they kill?

There are people who say that the first precept is negatively formulated, and that this is intentionally done - to allow us room to eat animals that are killed by others. Such people conveniently forget the positive corollary of the negatively worded precept. Buddhism does not stop at teaching us not to kill. It also insists that we protect and cherish all life. This is the teaching of loving kindness: "May all beings be happy". Everybody says - at least all Buddhists do- that Buddhism is a practical religion. If this practicality means that we can eat animals, then we have to admit that in insisting at the same time on happiness for all beings, it is being severely unpractical.

Actually Buddhism is practical. But the practicality lies elsewhere. It does not ask us to attempt the impossible- like tying a cloth over your nose lest you breathe in any invisible creatures, like refusing to walk lest you trample on tiny creatures that abound everywhere. We do what we can. We do the utmost that we can. That is all.

It is true that the Buddha did not lay down a rule for monks to be vegetarian. That was because they at that time depended on alms given by others, many of whom were not the Buddha’s followers. It was also not his style to be a spiritual autocrat. But then, he laid down that right livelihood of lay people excludes the sale of flesh. What does that mean? It means that if a community is totally Buddhist, there cannot be any trade in animal products in that community and therefore no consumption of flesh. Is that not sufficient as an argument for Buddhist vegetarianism, if one needs an argument?

There is one other point that I wish to call attention to. As I said earlier, we are not just being led by an arid wish to follow a rule, or even by a wish to gather merit for ourselves, when we consciously make the decision not to have anything to do with what killers of animals offer to us. We make that decision realising what is actually happening in the brutal world in which we are fated to live. In this world there are such things as animal farms. These factory farms are a hideous outgrowth of modern industry. They follow all of the horrendous evil that goes with the basic dictum of modern industry - greatest profit at least cost. From that flows the most unconscionable features of the modern animal farm: the techniques of "intensive confinement", denial of free movement and all other traces of a natural life to animals so confined - which includes removal of the young from contact with the mother, keeping them in total darkness for long periods of time, filthy and overcrowded living conditions, over-feeding, under-feeding, cutting their beaks and tails, utterly merciless modes of transportation and the final brutal act of the inevitable torturous slaughter. Especially the slaughter of large animals - cattle, pigs, goats, sheep - is not a job quickly done, like swatting a mosquito. :It is an abominable long drawn-out process that offends the moral conscience of all sensitive human beings. Slow murder. Torture at its worst thinkable.

(Please don’t take me amiss. I do not mean that we have to swat mosquitoes. Or that killing smaller animals is all right. This is just an example to highlight the greater brutality of the slaughter of large animals.)

The modern animal farm is unlike anything that was known in the world in which the Buddha lived. Had he lived in the twentieth century, 1 can hardly doubt that he would have made the first precept still more explicit and recommended vegetarianism to his followers.

The Buddha, had he lived in the world today, would have certainly grasped the tremendous ecological / environmental hazards to which the planet is exposed by the life styles that are now gaining universal currency. In this context we cannot fail to be struck by the fact that meat eating is one of the prime reasons for a great deal of damage to the environment of planet earth. Not many people realise that 33% of the world’s total harvest of grain (and 70% of the massive US harvest) goes to feed livestock of the animal farms of the world. (This does not include the free ranging cattle and goats and other animals in the peasant economies of the world). It is said that the entire human population could be adequately fed with just one quarter of the corn, soya etc. that are now being used to feed livestock destined to the slaughter-house. And that means that three quarters of the massive acreage devoted to cultivating this livestock-feed can be diverted to forestry. That alone will reverse much of the environmental degradation that the planet is currently going through, with all that it costs to the quality of life of every species of its living beings. Awareness of this fact is a compelling factor for millions of sensitive people of all faiths to renounce meat eating and take to vegetarianism and veganism.

The modern vegetarian movement, which is vigorous and vitally active in many parts of the world, is firmly anchored in an ethical foundation which takes into account the right of animals to life and freedom - and kindly treatment at our hands- as well as the duty of us all to protect the planet’s environment: so that all forms of life will flourish as they did before the onset of the disastrous life styles that are currently fashionable. If the Buddha were alive, he would have certainly been one of the prime advocates of such an ethical way of life.

And as 1 see it, this is what the first precept is all about: an ethical way of life that stands for the welfare and protection of all living beings upon this fragile planet that is our common home.

Point of view
More on animal slaughter

I refer to Mr. Vijaya Jayasuriya’s letter he says that "if we could abstain from killing of any creatures on earth we would be free from senseless crimes against one another". 6 million Jews were killed by Hitler in the holocaust. But Hitler was not only a genuine vegetarian but a pioneer in protecting animal rights.

In 1933 he passed a law for the protection of animals. Recently there was the case of an animal rights activist, one Horne who undertook a fast unto death to protect the rights of animals. Other animal activists have threatened to kill ten people who do research on animals in laboratories. Horne himself is a convicted terrorist served in jail for bombing shops according to the newspapers. Such people who do not like the killing of animals don’t seem to mind killing humans in support of their cause. I wonder how this can be explained by Mr. Jayasuriya’s.

We are engaged in a bloody civil war where thousands have died. There are human rights abuses in our society and abuses against women and children in particular. The Hindus and Buddhists are against the killing of animals. If the abstaining from killing of animals leads to moral improvement how can one explain not only the present war but even the wars and slaughters in the history of the sub-continent. Why is it that there is hardly any strong or forceful movement for peace or against human rights abuses in our country. I am not saying this to denigrate those who campaign for the protection of animals. I agree with them that there should not be cruelty to animals. I agree that vegetarianism is best.

In the Old Testament of the Bible we read how God fed the Israelites with Manna from heaven during their flight from Egypt. But the Israelites wanted flesh instead and complained to Moses. Eating flesh would fan their lust and God was displeased. Man has a craving for flesh eating although it may not be necessary for his sustenance. I think we should take a realistic view of mankind. There is no real improvement in the morality of men inspite of vast material progress. There is no merit in virtue if man does not have the freedom to commit vice as well. Virtue enforced is not of any merit. So those who wish to promote virtue in the form of abstinence from animal flesh should not insist on legislation to ban animal slaughter.

Christians are engaged in fishing and Muslims are in the occupation of butchers. If the majority Buddhists give up eating meat and fish they will be out of business and animal slaughter would cease. Morality cannot be legislated for. Virtue enforced is of no merit.

A reader

Peradeniya Science Education Unit completes a decade (1989-1999) of service
Popularization of science among masses — a necessity
By Professor R. P. Gunawardane
Dean, Faculty of Science
University of Peradeniya

Since public opinion plays an important role in determining the state policy, the public understanding of the importance of science and technology would be of utmost importance in today’s world. Such public awareness of science will eventually create a favourable public opinion for the development of science. This would certainly have an impact on the government of the day for a firm commitment to science and technology. Thus, it is essential for the scientific community to pay a special attention in this regard and launch a vigorous and effective programme for the popularization of science among masses.

It is in this perspective that we should appreciate and commend the work accomplished by the Science Education Unit of the University of Peradeniya over the last decade.

The Science Education Unit (SEU), the only such Unit in the University system was established in the Faculty of Science of the University of Peradeniya in January 1989. It was set-up specifically for the purpose of promoting and assisting science education at secondary level, dissemination of scientific knowledge particularly in the underprivileged areas of the country and for the popularization of science among masses, utilizing the expertise and the facilities available in the University of Peradeniya.

The SEU has launched these activities successfully over the last decade with emphasis on the rural and underprivileged sector of the country, which lacks teachers, equipment and other basic infrastructural facilities. The faculty members have contributed voluntarily with devotion, dedication and commitment towards achieving the objectives of this organization. Over the years, the SEU has contributed significantly to uplift science education in the country and the impact of the SEU activities has been considerable. It has undoubtedly given a tremendous boost to scientific literacy among masses.

Science Camps
The unique feature in the SEU activities is the conduct of Science camps with special emphasis on the rural sector. These science camps bring together senior faculty members in contact with the students and teachers in these areas. Each camp is held over 2 days (Saturday and Sunday) and consists of a series of subject related lectures, practical sessions, popular science lectures, quizes etc. At these camps, faculty technicians provide expertise on technical matters such as repairing microscopes, balances and other teaching equipment which are out of order in the school laboratories.

The science camps have been extremely successful and rewarding, as judged by the demand for such camps, participation and the response of the participants. Furthermore, it was a gratifying experience for the academic staff because it helps to motivate the children in underprivileged areas of the country to study sciences.

In the recent past the SEU became very popular because of its "Chemistry Magic" programme. "Chemistry Magic" consists of a series of simple experiments to demonstrate basic principles and concepts in Chemistry. Colourful and often dramatic demonstrations are carefully chosen for their visual effect and their ability to arouse curiosity among the school children. The major objective of this programme is to generate an interest for experimental chemistry among school children. There is a great demand for this programme from all over the country.

Teacher Training
The SEU is also committed to refresh and upgrade the knowledge of science teachers by conducting national and regional workshops. Many such workshops have been conducted in different subjects for A/L science teachers. In addition, several training workshops have been held for technicians, particularly aimed at new recruits to familiarize them with techniques and new instrumentation.

In addition to its extensive programmes for the popularization of science through newspaper articles, radio programmes, popular science lectures, quizes, open days etc., the SEU has launched the publication of a series of monographs for students and the general public.

It must be mentioned that in addition to the programmes launched by the SEU of the University of Peradeniya, many other institutions, associations and non-governmental organizations have contributed substantially towards the popularization of science in the country.

Yet, the impact has not been up to the expected level. In order to provide the required level of scientific literacy to our masses in the 21st century, it is absolutely necessary to expand these programmes considerably to cover the whole country with sufficient resources from the government.

It is essential that selected organizations and institutions which are active in the popularization of science should be given adequate support to promote, organize and conduct these activities effectively. The Ministry of Science and Technology, perhaps through the National Science Foundation may provide annual grants to these organizations to expand these activities.

Science Centres
In this context, it is disheartening to note that Sri Lanka does not have a single public museum or an exhibition centre devoted to science and technology. Thus, a vast majority of the general public with a limited access to scientific knowledge has no avenue to sustain and develop an interest in science, or to keep in touch with modern scientific advancements.

It is well known that there are various science museums, science centres and science & technology parks in most developed as well as developing countries. Unfortunately, up to now, no such museum or science centre has been set-up in Sri Lanka. With a well established science education system and a highly literate population, it is vital and timely for Sri Lanka to establish a National Science Museum, science centres and science parks in the country.

Such a science centre should be an interactive exhibition centre of science and technology. This will effectively take science to the people i.e. to school children and the general public, largely through interactive and thought-provoking scientific exhibits.

Such a science museum or science centre would consist of several activities such as interactive exploration, audio-visual and computer presentations, permanent exhibits, mini forest, mini zoo, aquarium, special events etc.

At the Interactive Exploration or do-it-yourself section of the centre, visitors of all ages will have the opportunity to make science come alive through a series of stimulating hands-on type experiments of exploring nature. These hands-on experiments illustrate the basic scientific principles of light, heat, sound, energy and electricity etc. "Hands-on" experience means that the visitor can touch, play and interact actively with these exhibits to try and discover how nature works.

Children, especially, learn most easily by interacting with their environment, and the Centre will provide children of all ages with a unique learning environment for exploring scientific principles. Undoubtedly, interactive exhibits will arouse curiosity, increase the power of observation and exercise the mind while the child explores the wonders of science.

Under the "Audio-visual" section, visitors will be exposed to audio-visual presentations on many aspects of science and technology. Astronomy, medical sciences, biological sciences, earth sciences, physics, chemistry, energy etc. are some of the areas for the audio-visual activities. CD ROM computer displays will form an important part of these activities allowing the students to get access to a vast number of educational and information packages available on CD ROMs and through access to INTERNET. Visitors will also have the opportunity to observe and learn from models, posters and other exhibits on various aspects of science and technology.

Mini garden, forest, zoo, aquarium etc. may be set-up outside the main building, depending on the location of the centre. Such sections should best be set-up in Science Centres in the regions such as in Peradeniya or Matara.

In the context of Sri Lanka it is best to establish a Science Museum or a Science Centre with greater emphasis on permanent exhibits in the city of Colombo. In addition, at least two other centres should be established in Kandy/Peradeniya and Galle/Matara. These regional Science Centres should be more of a "park" nature with emphasis on interactive exploration and exposure to natural habitats with a mini forest.

Popularization
There is no doubt that if Sri Lanka needs to exploit technological advances for national development, it is vital that adequate measures are taken to create an awareness in science and technology among the general public and particularly among the young generation in the country. Therefore, programmes for enhancing scientific literacy among the masses should be given utmost priority.

Thus, in addition to the establishment of Science Centres and Science & Technology Parks, it is also necessary to promote and implement various activities to popularize science among masses. Some suggestions are given below:

(i) Declaration of a "National Science and Technology Awareness Week" by the State during the Annual Sessions of the Sri Lanka Association for the Advancement of Science (SLAAS) every year. During this week island-wide extensive programmes of scientific activities such as public lectures, symposia, exhibitions, science camps, radio/TV programmes, "open days" in scientific institutions may be organized with the emphasis on improving scientific literacy among our masses.

(ii) Science Camps such as those conducted by the Science Education Unit of the Peradeniya University would be encouraged as a means of popularizing science among school children. Mobile science exhibition units should be developed and launched to take science to the people in remote areas of the country.

(iii) New developments such as the INTERNET need to be exploited to provide information on science to the general public and the student population. Internet access should be provided to centres in rural areas at an affordable cost.

(iv) The electronic media should be extensively used for the popularization of science. A separate TV channel, similar to the Discovery channel, should be established exclusively for the popularization of science and technology. Local and foreign programmes related to science and technology activities, science quizes, discussions with eminent scientists on topics of national importance would be telecast regularly.

(v) Science pages in national newspapers and the publication of exclusive science newspapers and magazines should be encouraged/promoted by giving adequate incentives.

(vi) The participation of Sri Lankan teams in regional and international science contests/programmes should be promoted, encouraged and financed by the government. At present many institutions and professional associations are engaged in the popularization of science, but without any coordination. It seems that pooling of resources with proper coordination is necessary to achieve maximum benefits. It would therefore be desirable for the Ministry of Science and Technology or the National Science Foundation to establish a division for the popularization of Science and to support and co-ordinate such activities both in governmental and non-governmental organizations.

Since the impact of these programmes has far-reaching and long-term benefits with regard to improving scientific literacy of our masses, high priority should be given to these programmes by providing adequate resources without delay.

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