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Indo - Sri Lanka Trade Agreement
(The 60-day moratorium)
By I. P. C. Mendis"The Indo-Sri Lanka Trade Agreement has been described in varied terms - " Fast Track to destruction’, ‘Tariff Toll’, 'One-Way Street’ - possibly many more would surface. The non-availability of Annexes has come up for heavy criticism. Serious concern has been expressed about its possible impact on local industry. The adverse Balance of Payments last year had reflected itself in imports from India to the value of US $ 560 million while our exports to India had netted only US $ 42 million. The Agreement envisages tariff elimination by India on 1000 items on the Agreement coming into effect, 50% preference on the rest (except those on the Negative List) to be brought down to zero in 03 years. Sri Lanka will eliminate tariffs on 300 items (mainly raw materials which presently carries a low duty of 5%), 50% preference on 600 items to be zeroed in 03 years, the rest of the items to be free of duty within 08 years. Removing the duty on items carrying 5% duty at present, does not constitute much of a problem for Sri Lanka. The balance has no doubt to be carefully worked out.
Magical 60 days
The Annexes constituting the lists, including the Negative Lists have to be finalised within 60 days. At the outset in arriving at tariff concessions on either side, what was the rationale? Had the items been specifically or generally identified at the time of signing the Agreement? If so, why were they held back? On the other hand, were they arbitrary figures with leeway to work on them within 60 days? One does not, however with any sense of responsibility, be a party to an Agreement on such loose basis! It has to be assumed, therefore, that the items had in fact been identified. By virtue of the extended periods of time of 03 and 08 years respectively, effective dates will necessarily have to vary with the product. So why the indecent hurry to name them - all of them - within 60 days? The 60 day period can be relevant to such items that have to be liberalised with the Agreement becoming effective. But why others? They could have been easily stretched in terms of time enabling more careful thought and study and dates for finalising staggered. Can all this be wrapped-up within 60 days without the dangers inherent being properly addressed. Alternatively, if it was a mere 60 days, could not have the signing be postponed. These are some of the questions that need clarification.Pros and cons
There are the Pros and Cons in respect of any issue. Agreements are no exception. There is no dearth of opinions, of criticisms both constructive and destructive of optimists and pessimists. In the Sri Lanka climate of political opposition to anything, there is the canny capacity to shoot-down any proposal as a diabolical one or a sell-out (reminiscences of the Air Lanka debate). And, in the name of transparency - a convenient and catchy term which makes a mockery of cabinet secrecy and sensitivity - all Agreements and transactions are expected to be made available for public scrutiny and debate before hand for ‘good governance’ No government can possibly function under such circumstances. Yet, a government has to act responsibly in the interests of the country and the nation. It should not pander to sectarian interests. An Agreement has to be balanced and rectify inequities. There are times that national interests have to take precedence over other interests. The Indo-Sri Lanka Peace Accord is a good case in point , still unique in one sense. It was indeed against national interests but yet, in the national interest! It was only ostensibly a Peace Agreement. If it was not signed, the result would have been an invasion and violation of our sovereignty. It was a No-Win situation for Sri Lanka.Legality,constituionality and some economic aspects
The question of the legality and constitutionality of the Trade Agreement has been questioned on the grounds that Cabinet approval had not been obtained. The interpretation is a matter for experts. It is well to remember, however, that certain issues are blown out of proportion by some, more often depending on the colour of the government in power. The Agreement provides that it shall come into force on the thirtieth day after the Contracting Parties have notified each otherthat their respective constitutional requirements and procedures have been completed. The government does not have any room to act irresponsibly in this regard. When such questions of legality are raised, one cannot help but inquire about the position as regards the Peace Accord. Was prior Cabinet approval obtained? Was such procedure of any significance as far as the Indians were concerned? What we do know is that President Jayewardene had to perforce sign on the dotted line but he never conceded directly it was so. Adverse impacts the Agreement might have on agriculture and industry have been questioned. Liberalisation of the economy (open economy) brought in the ‘laisez faire’ in imports including rubbishy items, super luxury goods and even old newspapers! Quality was hardly a criterion. Were trade chambers, businessmen farmers and industrialists consulted? There was hardly a whimper from the first two categories although the rest would have shed a silent tear and endured what cannot be cured! Yet, there was euphoria among all of them. Agriculture and industry were virtually ruined and some against national interests, commenced importing things at a rate. More specifically, the 1977 election slogan centre around apples, grapes, goodies and fashion-wear. The people did go in a big way for the ‘forbidden fruit’ and paid dearly for it. We are still paying! Where were these national-minded protesters then? Many of them indeed were found making a ‘fast buck’, taking the bull by the horns with many an unethical practice. If there is one main reason for the large and escalating Balance of Payments where Sri Lanka had exported less than 10% of the value of Indian export to Sri Lanka last year, the open economy must surely take the rap.
If the Trade Agreement has been necessitated on a ‘fast track’ side-tracking SAARC, the perpetration of the 1983 atrocities and the resultant debacle has to bear the full and undiluted brunt for the Indo-Sri Lanka Peace Accord as well as the recent Trade Agreement (if as alleged, there are other overtones. The BJP government’s stance despite assurances has to be assessed and address in terms of national interests first. Minister George Fernandes’s moves to develop the Sethi Samuthra canal, his ideas to strengthen militarily the area around Andaman Islands, his sympathy towards the LTTE, have all to be taken serious note of. Trade and Shipping could well be affected with the development of the canal.
From a purely economic point of view, one has to consider the vast subsidies given to agriculture in inputs, guaranteed prices and to industry through tax concessions, tax holidays etc. Subsidies are a drain on the exchequer. Producers and manufacturers some of whom make enormous profits have been extremely lax in passing down the benefits to the consumer through price reductions but rather appropriate the surpluses in various ways including paying themselves large bonuses and unconscionable allowances. Consumers keep paying prices which go higher and higher while sustaining this sector through subsidies contributing in the form of taxes. Certain others show deliberate losses for income tax purposes. In many instances, quality standards are subordinated to ‘fast buck’ mentality taking undue advantage of protectionism.
Protectionism
Waan Kassar, President of the International Chamber of Commerce (the world organisation) is reported to have called on governments to resist protectionist pressures generated by the current harsh economic climate in many parts of the world. Protectionism is one of the biggest dangers facing the world economy, he says. "The lesson of history is that such tendencies must not only be resisted but that when they appear governments should strive with renewed vigour to open markets and further strengthen the rules-based multilateral trading system, "he opines. The World Bank stance is no different. Our Trade Chambers apparently hold the opposite view - after meekly surrendering during the post 1977 era their souls for a mess of pottage. Like Rip Van Winkle they have got up from their deep slumber when the horse had bolted long ago, and hardly anything done consciously to revitalise the economy. Take for instance, the garment industry 70% constitute imports. The trade, de facto, is Tailoring. For so long there has been no industrialist to my knowledge who could manufacture the material required to the standard expected by buyers. What was it that was lacking here to achieve this? Garment manufacturers seem to be worried that the country will be inundated with ready made garments from India. These fears seem to be unfounded in terms of Sri Lanka standards and quality. Garment manufacturers are permitted to utilise 10% of their production to service local custom. The situation relating to the use of imported material, ready made or other wise, is well-known. Is it only 10% that is released locally by many? Smuggling of material is another matter. The net foreign exchange earned if the material is fully used for value added export could in the long-run be beneficial. Material imbalance is being talked about. One writer had lamented that "Sri Lanka essentially is not a country where industry has developed with a high quotient of indigenous inputs". Whose fault? Whose indifference? The unbridled open economy itself has contributed much to this state of affairs from which it is difficult to re-trace. Globalisation itself is staring us in the face.Agriculture
Potato cultivation is much in the news and in the argument. "Analyst" in Sunday Island of 10.1.99 has queried whether one should grow potatoes when they can be produced very much cheaper in India. An economically sound argument and very much akin to the ideas expressed by the International Chamber of Commerce and the World Bank. Yet, there are many other important issues pertaining to agriculture and industry for a developing country. Are the subsidies given properly utilised? Are the prices of fertiliser, pesticide etc. which are imported substandard or sold at exorbitant prices? Are the rates what they are due to corrupt practices including commissions? Has any attempt been made to enhance local production of fertiliser and to control the price-structure? What steps have been taken to encourage effectively organic farming and the use of substitute pesticides, such as Teen (Kohomba) and other effective methods. What about elimination of middle-men and cutting down on transport costs? Has there been any endeavour at looking at co-ordination of road-rail transport? Has the question of over-production been addressed? What about installing freezer capacity in growing areas even with foreign aid to accommodate buffer stocks ensuring stable prices and minimising wastage? Has there been any study on the high cost of production of each commodity and a comparison with the costs in northern areas. Protectionism for selected commodities like onions, chillies and potatoes etc. have had the desired effect for the economy to a point but the complacency, indifference and corruption at various points has aggravated the problem and brought the country to its present predicament. If seed potatoes are permitted to be imported with or without licence during a local glut, what could be the rationale in allowing them to be released? Selective protectionism can well work if the other aspects are right and anti-national people are brought to book swiftly.Conclusion
This Article is not intended to be an apology or excuse for the recent Trade Agreement. In the absence of government clarification, speculation can be strife. It only seeks to address the causes which led to it - if it is considered by government and certain others as a Hobson’s Choice. ASEAN seems to have failed with the East Asian crisis. Similarly, there is no guarantee that SAARC will prevail. Much of the present predicament could have been avoided if initially there were selective imports in the liberalisation process. The Trade Agreement is now a ‘fait accompli’ and we have to work through it and within it to improve the levels of export to India and possibly contain imports. It is a challenge to be competitive. The Agreement is not so stringent and sacrosanct as it is made out to be in terms of the provisions inter alia to (a) suspend preferential treatment where serious injury is caused to an importing Contracting party. (Serious injury means significant damage to domestic producers of like or similar products) - Article VIII (b) enact legislation to restrict imports where prices are influenced by unfair trade practices like subsidies or dumping - Article IX and (c) Suspend provisionally the preferential treatment as to the quantity and value of merchandise permitted to be imported under the Agreement in the event of balance of payments difficulties. The Agreement could and should be a springboard for investment and joint ventures to cater to the Indian and local markets. Even if labour is cheaper in India, we could trade on a higher level of literacy and quality of our labour - labour problems and sabotage notwithstanding! The Agreement is terminable with six months’ notice.
Religion
Eid-joy of spiritual purity
Today Muslims the world over celebrate Eid-ul Fitr after completing the fast of the Holy month of Ramadhan.
by Siddiq GhouseThe holy month of Ramadhan has just been concluded and the 1.5 billion Muslims the world over celebrate the festival of (Eid-ul-Fitr this day. Amidst the joy, it should also be used to gauge the spiritual barometer that lies within ourselves. Have we gained mastery over our animal instincts? Have we purified our souls and increased our faith in Islam?
Has this month of fasting helped us to break our craving for absolute material pursuits and freed our innerself from the prison of the earth, and flown into a pure atmosphere of pure spirituality? This day of Eid is not a day that comes once a year bringing good cheer, nor is it a day like Mothers or Fathers day where in the Western Hemisphere all acts of devotion are restricted only to a particular day, no positively not.
The day of Eid-ul-Fitr is a day we return to our routine life after one month of the restrictions of the Ramadhan fast, but armed with a rise in our spiritual graph consequent to us infusing heavy doses of piety in the Holy month, so thereby the spiritual result of rejoicing and thanks-giving. This joy emanates from the heart and soul so purified, a far cry from joy experienced by ones who use external brain stimulants on days of festivities, only to feel miserable the following day. If we fail to experience this spiritual ecstasy on this Eid day, there has been shortcomings in our religious devotions during Ramadhan, calling us to rectify it in the months ahead.
The rejoicing of the resplendent heart on the day of Eid for a true devotee of Allah is an inkling of the spiritual happiness that he would experience when he meets the Creator in the next world, provided of course he has a clean slate. Rejoicing should be followed by thanks giving for Allah’s several benefits extended to mankind, including the Holy Month of Ramadhan which enables us to make amends in case we have strayed.
Spirituality, Piety, these words used in the context of Islam has a deeper significance than that what is normally attributed. Our spiritual graph will have not been raised significantly this Ramadhan if we had confined ourselves to merely religious rituals in the mosque, at the expense of ignoring the Socio-economic plight of our less fortunate fellow beings.
The religion of Islam has prescribed very clearly that all worldly treasures and riches are no value to Allah and man at all if they are not coupled with spiritual values. Islam is progressive, dynamic and rational, in the affairs of the world it places great significance on social justice, the essence of Islamic law is giving everyone his due.
The Holy Prophet Muhammed said everyone must try to ward off poverty and it was the duty of the Islamic state that no one was deprived of the essentials of human existence. In a true Islamic State the Prophet said a time should come that a man should walk through the land offering charity but should find no one to accept it, Zakat (Compulsory Charity) and Sadaqa (Optional Charity) is highly meritorious during Ramadhan not with the intention of restricting it to this particular month, but to enable man to achieve a heart of charitable disposition which he should practice throughout his lifetime.
Even the acts of charity has certain guidelines in Islam. If the wealth of a man be gathered through unlawful means such wealth is of no use in the eyes of Allah, nor is it of any value to the man even though he seeks at a later stage to atone for his transgression by using his wealth by giving charity to the poor, and this is so because the doing of good has been preceded by the doing of evil and harm. In just the same way the possessor of wealth gathered by lawful and honest means does not give to Allah His due from such wealth, (that is by helping the poor and using the wealth for the good of his fellow beings) then his wealth is of no value to him and will bring him more harm than good. It would in both these cases, he better for a man to have little to do with the world, rather than that greed and hoarding of wealth should bring disaster and loss upon him. In the midst of rejoicing and thanksgiving on this grand day of Eid our thoughts and feelings should reach out to the suffering and tribulations the Muslims in certain regions are experiencing. The tragedy of the Iraqi people especially children due to the sanctions, the plight of the displaced Palestinian people our own refugees who flee from the persecution of the Tigers in the North, just to name a few. While not only giving thought to the condition of these Muslims, Muslims are duty bound to charter a course to alleviate their suffering using every means at their disposal, of course within Islamic norms.
On Pristine Buddhism
By Stanley Jayaweera
Avadhi Lanka"Pure and pristine Buddhism of the Pali texts is not to be found in any country" writes Mr. D. Amarasiri Weeraratne in his piece, "Rev. Soma and the Hindu gods" which the Island carried in its Mid-Week Review of 13th January. I entirely agree. But I would go further. The texts are not a verbatim record of what the Enlightened One had actually said on various occasions when he was alive. The texts record only what the Buddha is reported to have said and these too were committed to writing a long time after he had passed away. Disputes about what he had uttered had arisen even when the Buddha was alive.
Let us set the record straight. "Buddhism" is the term/word one uses to refer to the nature of things-as-they-are-in-themselves or the phenomenal body of knowledge to which Prince Siddhartha, then a Yogi, had awakened that glorious night in Buddha Gaya over 2500 years ago. What he articulated and expressed in words, after the awakening or Enlightenment, as it is referred to is Buddhism. Accordingly pristine Buddhism or pure Buddhism would be known only to the Buddha, and of course, to the Arahats who are reported to have similarly awakened to the Truth-about-phenomena as the Master himself had — the only difference being that it was Prince Siddharta who first discovered the law and became entitled to be called the Buddha — the awakened one. Others i.e. the Arahats, are said to have become enlightened after listening to His discourses or by their own efforts under his guidance.
One can memorise the texts and become an Agga Maha Panditha but that is no guarantee that such an individual has awakened to the truth. Then, when can one be considered to have become enlightened and come to know pure Buddhism? What would be his hallmark?
A story goes that the Buddha was once walking along the banks of a river, very much like a beggar, leaving his footprints on the wet sand. An astrologer was returning from Kasi (ancient Varanasi), India’s famed seat of learning and noticed the Enlightened One’s footprints. The astrologer had mastered his subject and even obtained a doctorate. He was coming back to his hometown to practice.
The astrologer, seeing the Buddha’s footprints on the wet sand, became disturbed because they possibly could not have belonged to an ordinary man walking on the sand without foot-wear on a hot summer day, at noontime. He ruminated "these feet belong to a great Emperor, a Chakravarthi. All the symbols are there indicating that this man is a Chakravarthi, an Emperor of the whole world, of the six continents." He asked himself, "Why should a Chakravarthi walk barefoot on the sand — it is impossible. If it was possible, all my valuable books should be thrown into the river. It is only once in a million years that a Chakravarthi is born. What is he doing here?"
The astrologer was curious to know and followed the footprints to their source and saw the Buddha sitting under a tree with his eyes closed. He became absolutely disturbed because the face was that of a Chakravarthi. But the man looked a beggar with his begging bowl by his side, with torn clothes. "What should I do," the astrologer asked himself.
Summoning up enough courage, the astrologer addressed the Buddha. "There is only one question I wish to ask, Sir. I have seen and studied your footprints. They should belong to a Chakravarthi to a great Emperor who rules over the world. The whole earth is his kingdom but you are a beggar. What should I do? Throw away all my astrology books? My twelve years in Kasi have been wasted. Put me at ease, Sir. What should I do?"
The Enlightened one replied. "You need not worry. This will not happen again. You take your books, go to the town, start your practice, and stop bothering about me. I was born to be a Chakravarthi. These footprints carry my past. You will not meet such a troublesome man again. Take it as an exception."
But the astrologer persisted. A few more questions, he asked. I would like to know who you are. "Am I really seeing a dream? A chakravarthi sitting like a beggar? Are you an Emperor in disguise?"
The Buddha said "No." But the astrologer remarked, "But your face looks so beautiful, so calm, so filled with inner peace and silence. Who really are you? An angel from paradise?"
The Buddha said, "No." The astrologer asked one more question. "It seems so impolite to ask. Are you a human being or a deva, if you are not an Emperor?"
The Enlightened one responded. "I am nobody. I don’t belong to any form, to any name."
The astrologer had reached the limit. He said "You have disturbed me even more now. What exactly do you mean?"
The Yogi of Yogis then delivered the coup-de-grace. "The greatest man is nobody".
On that glorious full-moon night, Prince Siddhartha, as he then was, had awakened to the difference between appearance and reality. "I have neither form nor name." That is the sum and substance of pure Buddhism, I venture to think.
Tears well into one’s eyes, when one contemplates such humility.
One word more — the awakening that transforms, has to be at a transcendental level. It cannot be merely verbal or intellectual. My own Professor of Philosophy at the University of Varanasi, used to tell me, that, far want of a better term, he would call the Buddha’s experience that might at Gaya, a mystical one.
A mere intellectual grasp of the texts would not entitle one to claim that he knows pure Buddhism. If that be so, considering the number of "honest" Buddhists (vide the Vesak Day message of the President) we have, what a blessed land this little island would be.
Peace and Unity through Religions
by Rev. Joachim BeyerUntil now religions have played a significant role in contributing to disunity in this world by the fact that they have been used for ends that divide humankind. Religions used to discern between the "us" and the "others" effecting notions of animosity towards the others as integral parts of identities. The "others" become object of conversion to create "unity".
Although this notion of "unification" is still pursued, a worldwide decline in commitment to religions is obviously a direct result of a loss of credibility. However, outside the established religious "market" a new interest in spirituality is evident that is not continued to one but all forms of religiosity. Scientists are interested in mysticism and ancient concepts, and disillusioned members of religious communities open up to become interested in other concepts and forms of religious experiences. Boundaries are broken to reconcile with emerging realities that even tolerance needs to be replaced by mutual appreciation; and it dawns that even an animosity in form of indifference corrupts our own spirituality.
Make no mistake: One does not "buy" any more belief systems wholesale. They are all outdated as long as they are too rigid to bend as God’s time moves on. Each time leads to new lessons to be learned realising that man is free to choose his own path and destiny. And man has the right to choose his own set of principles and live them accordingly for better or worse.
There is no going back to uniformity when man realises that heaven has set him free unconditionally to pursue happiness until he has found it in peace and unity as the very nature of the ultimate.
It is the world of materialism within the religions that discredits their authenticity and not a materialism that is "outside in the world."
Thepurpose of religion
Religions have behaved as if they were an end to themselves. However, all religions have one purpose: to teach how to live righteously, to give ones ego up, to put on the nature of the ultimate that is kindness, goodness, peacefulness and most of all to recognise the hidden fact that we are all the children of God and by virtue of this brothers and sisters; not by virtue of religion but by our very origin. Mankind is a materialisation of the ultimate. Every individual is part of God. Religions have the function to let the individual know this and liberate him from any other illusions. The very fact that we are humans constitute the fact that man is a manifestation of God. Religion does not create it but it helps to realise man’s divinity. This already has been the contribution of the ancient mystics on India.True religion leads to freedom and not to enslavement under systems and rulers. Religions are therefore vehicles to reach a destiny. They are boats to cross a river to reach the other side. Then they are no more needed.
One does not stay in the boat because it has been so useful. One gets down and leaves the boat for someone else and moves on for the next crossover. All religions revere saints, holy men and women. Being one with God you do not belong to any religion. Heaven is not divided by religions. The world still is.
If religions are stripped off their self-styled supremacy, as religions realise their own transience they can join hands and work together in a spirituality of partnership and appreciation. Every religion has contributed to the development of mankind at a time and within a cultural context. But none is absolute. None is permanent. All participate in the impermanence of this world. Only God, Allah, or Brahma is absolute.
Inter-religious culture
If religions are not the end, unity and peace are. Only loving unity and peacefulness represent the essence and purpose of all religions. How can there be kindness and love if plurality and diversity is not appreciated as a gift of God? This applies to all the factionalism within religious bodies as well as between them. How can someone be a man or woman of God without appreciating these diverse realities as an expression of the creativity of the heavens to give insight into the needs of the times by inspiration and divine guidance?It is intolerance, indifference and blindness within the religious communities that corrupts religion itself. And only peacefulness and the loving kindness that brings respect and appreciation will enable religions to develop the power to heal, reconcile mankind and enable religions to be of use in God’s universal plan for now and the coming age.
How come, so much enmity and violence is sanctioned in the name of religion? Are the statements by the Buddha and Jesus not prominent enough that no good can come out of hatred and that violence and enmity can only be overcome by kindness and goodness that addresses the grievance of the aggressor? It is everywhere that minorities stand up because they feel that they are not given the respect and appreciation everyone deserves to pursue their path of happiness. In religion there is an obligation to care for the needs of a "brother" that Karma provides. There it is that Karma requires us to give him as much freedom as he needs. A forced brotherhood cannot breed love as much as a forced marriage cannot bring about mutual understanding and loving kindness. How could it be? It violates the principle of universal brotherhood. If religions can devote themselves to this goal they have fulfilled their divine purpose.
One may be driven by religious insight to reach out to brothers and sisters of other communities in a manner of universal love. Others do it by overstepping the very boundaries religious communities used to set. What ever it is, overstepping one’s own limitation is always the aim of a spirituality that seeks the limitless love of God. Love dispels fear. And it is love that oversteps these boundaries and creates new ways and realities that seemed impossible before. It is fear that inhibits nations, communities and religions from going beyond self-set boundaries. The fear of losing identity has caused wars — of identities that death anyway requires us to lose. Death frees us from all we don’t need in the heavens. There is no fear any more left if one realises that one’s true identity is the inseparable unity with God which no one whether in heaven or on earth can take away.
Measuring standards
We need to set a new practical standard, a yardstick for inter religious co-operation and willingness to contribute to peacefulness and unity towards a universal brotherhood. We need to judge the usefulness of religions according to spiritual standards: in terms of how they have contributed in inviting others to regularly worship, meditate, discuss, co-operate in social action and signs of kindness and helpfulness averting crusades of conversion or manipulation of enmity.There is so much religions can contribute: The Buddha’s teaching of loving kindness extends even to animals. It certainly includes human enemies. He definitely encourages a healthy critical attitude according to the Kalama Sutta:
Believe not
because some old manuscripts are produced,
believe not
because it is your national belief,
believe not
because you have been made to believe it
from your childhood;
but reason it all out,
and after you have analysed it, then,
if you find that it will do good to one and all,
believe it, live up to it,
and help others to live up to it.
The object of our belief is not religion or scriptures; One is to believe in one’s choice and enact one’s convictions and have faith that these will result in the increase of goodness. We are not judged according to our beliefs but our enactment.
The Holy Prophet required the appreciation of other holy scriptures and religions. For, it is God who reveals and sends holy men and women to lead mankind to ever higher understanding of righteousness.
The role spirituality can play in this evolution of mankind is Jesus’ teaching of being salt. Salt is of no use if it stays separate in a jar on the shelf. Salt develops its power only if it is used to perfect the meal. It has to get into the soup of the society and vanish, yet perfect taste and goodness, acceptance and pleasantness. Add salt to the rice and one can eat rice without anything else. It is unified with the rice and has developed its full potential and purpose.
A spirituality of love, appreciation and unity certainly perfects religions and this is just the salt religions can contribute to the betterment of society to resolve its ever burning conflicts.
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