A timely opportunity for correction and rallying point for change: ex Anglican Bishop of Colombo

By Wilson Gnanadass

Sri Lanka as a nation still struggles to emerge from the pit it has fallen, into following the recent economic crash, political instability and absolute corruption.

“What has happened to Sri Lanka?” seems to be the question raised by the entire world. 
Sri Lanka, a beautiful island, in the Indian Ocean, once declared a ‘paradise’, stands ‘paralyzed’ today, as political leaders, since independence has plundered the nation.

It was heart–wrenching to observe a young protester at the Prime Minister’s Secretariat at Flower Road, in Colombo, telling an Indian journalist, after taking over control of the PM’s office that it is only now Sri Lanka has gained independence – thereby nullifying the independence gained in 1948.
What he meant was, that since independence the successive governments have failed to offer Sri Lankans a sense of ‘independence’.

Today, the Island nation stands broken and fragmented, requiring urgent reconciliation, following the mismanagement of the economy and misuse of powers.

As many religious leaders come forward to offer their help, one wonders whether political leaders, in their own struggle for power, would pay careful attention to this call.

Former Anglican Bishop of Colombo Rt. Rev. Duleep de Chickera is of the view that by instinct, politicians in power look for religious endorsement but dislike critique.

Commenting on the ‘Aragalaya’ that culminated in ousting President Gotabhaya Rajapakse, the Bishop says the emergence of the Aragalaya has provided a timely opportunity for correction as well as a rallying point for change.
The protesters, in fact, have also been demanding a ‘system change’. It is believed that in order to find a solution to this crisis, a genuine effort must be made to address the root cause of the present crisis.

Though the Church in Sri Lanka has made a considerable contribution to the ongoing struggle, the bishop is of the view that it is insufficient. “The church is called to advocate for truth and justice and strive to manifest these values in its life. History however shows that the church has not been consistent in exercising this call,” he said.

He said the Church has been misled by preachers and politicians to perceive protest as anti-Christian.
However, he paid a tribute to especially the Roman Catholic nuns and priests who were actively present at GGG and also to the late Maduluwawe Sobitha himi, who he said was largely responsible for the regime change of 2015.

The bishop was also sceptical of the present situation bringing future unity among different ethnic groups. “That they have had a common objective of dealing with the Rajapaksa government, is not an indication of unity. It may be seen as a matter of expediency. When the rain ceases those under one umbrella move away,” he added.
Following are excerpts:

Q: Sri Lanka has witnessed one of the worst political and economic crises in the post-independent period. What are your views are the causes for this?
A: The primary causes seem to be a mix of incompetent and self-centred legislators and the failure of citizens to hold these legislators accountable. This did not happen yesterday. A gradual increase in these trends over the past decades has created a negative political culture which in turn has pulled the whole nation down, today.    

Q: The country’s economy is in shambles minus a visible political leadership. This has given rise to unemployment, starvation, social tension and a serious impact on children’s education. What are your observations?

A: Immediate welfare measures should be in place-alongside existing measures-to support the most financially deprived and affected, and essential food items are to be subject to strict price control. Long overdue direct taxation and perhaps a wealth tax, will assist these measures. The educational sector along with the health sector must receive adequate budgetary allocations. But money alone will not resolve our education crisis. We need to move away from the current obsession with exams to a system of learning and formation that will build on the curiosity of the child and her ability to think and explore. This cannot be achieved without appropriate teacher attitudes, training and skills. 

Q: The confidence of people has dropped drastically in every area, especially in political parties and their leadership. How can religion help the helpless masses?

A: The role of religion is to interpret truth for life, not to facilitate confidence in politicians. But if religion can rise to this challenge, more people are likely to discover their obligations and rights as citizens and pressurize politicians to serve and not exploit people. If this were to happen, honest politicians will receive the dignity that those who serve the country, deserve.  

Q: Are you satisfied with the role already played by the religious leaders to bring sanity and peace within and among different communities as people feel terribly lost due to the present situation?

A: At present, it appears that not enough is being done to build an integrated society. This is because the clergy of all religions are mostly trained to serve the interests of their own communities. But when some look beyond and rise above institutional interests, wider social benefits. An example of this type of religious person is the late Maduluwawe Sobitha himi, who was largely responsible for the regime change of 2015. The potential in our religions to produce persons like Sobitha himi who work for the common good should encourage the religions to keep striving after these goals.  

Q: How do you justify the ongoing ‘Aragalaya’ that commenced in March this year demanding the ouster of President Gotabhaya Rajapakse?

A: The Aragalaya gave voice to the feelings of millions of Sri Lankans. This centered on impatience with one person and a family; and more. It expressed the frustrations of a nation with a selfish and arrogant political culture that has developed over the past decades. That the people remained passive and allowed this culture to grow added to this frustration. This is why the emergence of the Aragalaya provided a timely opportunity for correction as well as a rallying point for change. Regardless of what happens next, the Aragalaya will go down in the annals of our political history as a predominantly youth movement that spontaneously captured the aspirations and hopes of a vast majority of the people. The lessons learnt from the Aragalaya are likely to redefine the political consciousness of the nation for a considerable period of time. 

Q: Sri Lanka has never witnessed an ‘Aragalaya’ of this nature in the past. Given your knowledge and experience in the social, political and economic life of Sri Lanka, do you think the President has failed to live up to the expectations of the masses who voted him to power?

A: This is obvious. The Aralagaya emerged because the government failed to provide for the basic needs of the population. While Gotabaya Rajapaksa (GR) must take a large share of the responsibility for this, his government must also be held accountable for negligence, corruption and incompetence. This simply means that if the man at the top is named, so must his team. None of them becomes clean when political circumstances change.  

Q: Gotabaya Rajapaksa came to power with the support of the majority Sinhala vote bank. But today, the same people who wanted him in, want him out as well. Has he, in your opinion, failed to please this vote bank that took him to the President’s palace in Fort?

A: This too is obvious. GR, together with his government, advisers and officials have collectively failed those who voted him in, as well as those who did not. In a democracy, those elected to serve are bound to serve all. Correspondingly when those who hold public office fail, they fail all.  

Q: From what is seen and heard, it is very clear that Gotabhaya has made every attempt to work towards the perpetuation of ‘Family Bandyism’. Do you consider this as ‘bad politics’?

A: Nepotism has been the bane of politics in Sri Lanka, as it has in South Asia. Under the Rajapaksas however it took an even more ugly turn. Posts and positions were brazenly distributed to family and friends, disregarding more suitable and legitimate persons. Surely, this cannot be considered good politics?

Q: The present ‘havoc’ caused by the leadership of the ‘Rajapaksas’, while ruining the country, has further united various ethnic groups in protest against the regime. What good can this bring to the nation that is fallen, broken and needs serious reconciliation?
A: Time will tell whether our ethnic groups have been united substantially. That they have had a common objective of dealing with the Rajapaksa government, is not an indication of unity. It may be seen as a matter of expediency. When the rain ceases those under one umbrella move away. If on the other hand, solidarity is to be built among our ethnic groups, those who have divided us for political and religious gain will have to be contested and the people will have to rise from their docility to overcome the guile and ambitions of selfish, power hungry persons. This will take time, determination and hard work. 

Q: How do you think the religious leaders should work towards rebuilding this nation?

A: We are to begin with introspection. Politicians are not the only ones who have failed. Religion has contributed extensively to the mess and apologies to each other and the nation will be necessary. The laity of our religions who share daily life with each other out in the world, can teach the clergy new lessons. They get it more right and the clergy must be ready to learn from them.      
Beginning with small mixed groups of clergy and laity, men, women and children, the religions will then have to sit down and talk. Both similarities and differences should make the agenda. The collective response to social crisis provides an excellent opportunity to build inter-religious trust and friendship. Hierarchy and attitudes of supremacy, cannot have a place in these initiatives and collaborations. Past and current examples of creative inter-religious partnerships, are to be emulated and taught in our Pirivenas, Madrasas and Seminaries. 

Q: While ‘The Church’ as one ‘Body of Christ’ has shown her solidarity with the suffering masses, there are still a few younger Christian denominations that accuse the mainline Church for her involvement in the ‘Aragalaya’.  What are your views?

A: Several Christians have stood with the Aragalaya in keeping with the tradition of Christ who stood with the helpless and harassed; and we ought to appreciate this. But these persons have come from both the older and newer churches. Similarly large sections of all our churches, older and newer, have reservations about the Aragalaya. They have been misled by preachers and politicians to perceive protest as anti-Christian. This is not all. Assumptions that the Church has largely demonstrated solidarity with the suffering masses is not correct. In these disturbing days that call for greater generosity and courage, many Christian congregations have failed to break from their exclusive agendas. 

Q: The Church is called not to be mere ‘bystanders’ but be ‘protectors’ of truth and justice. Has the church played this role according to your understanding? Or it is still not sufficient? 

A: The church is called to advocate for truth and justice and strive to manifest these values in its life. History however shows that the church has not been consistent in exercising this call. History has also shown that apart from the peace churches like the Quakers and the Mennonites, the work of justice and truth has been mostly undertaken by small groups in the church. This could be because most Christians tend to see this work as peripheral or consider it to be too risky. Apart from victims of violence and injustice who appreciate this work, the rest of society has mixed feelings about interventions of this nature.  

Q: Do you feel the leadership is receptive to the voice of either the Church or the religious organizations?

A: By instinct, politicians in power look for religious endorsement and dislike critique. Since a church that speaks to a government does so on behalf of the people and this often includes the exposure of corruption and discriminatory policies as well as the call for accountability, the independent voice of the church is not usually well received.  At best it is courteously set aside, at worst it could lead to various types of reaction against individuals and the institution. On the other hand, whenever humble and visionary political actors listen to credible religious voices, nations are known to benefit. An outstanding global example of this dynamic may be seen in post-apartheid South Africa under its late iconic President, Nelson Mandella.      

Q: The Easter attack of 21st April 2019, may have been an act, perpetrated by the powers that be, to stifle the voice of the Church and to intimidate the Christians in general. But on the contrary, some of the Christian clergy and including a number of Roman Catholic nuns have been constantly present at the ‘Aragalaya’. Do you feel encouraged by this?
A: The nation has to press for a substantial and impartial investigation on this national tragedy. This is more than a responsibility of the Christian church. The findings of the commissions set up to investigate the tragedy have turned out futile and led to deeper suspicion on who the real perpetrators could be. The participation of Roman Catholic Sisters at the Aragalaya and the stalwart presence of Fr. Jeewantha alongside the protestors, is most encouraging. They demonstrate that the wounded are best equipped and motivated to stand with victims of injustice. Numerous citizens have been inspired by the unwavering solidarity of these true disciples of Jesus. They have taught us what it means to be one with the Aragalaya. 

Q: The Church that supports the cause of the masses cannot condone looting and the destruction caused to some of the properties by the protesters. Do you condemn this?

A: Violence, looting and willful destruction of property and life have no place in the church teaching or mandate, and I condemn all acts of violence inflicted on persons and property. But we are also to keep in mind that in most instances of crowd violence, people are driven to the streets by systemic violence; violence written into the systems, structures and institutions of society. To address the physical violence of protesting groups only is therefore not enough. The harassment of journalists and discrimination against some citizens through bad laws and bias, for instance, also need to be addressed and changed. This is why the recent message from the Secretary General of the UN to the Sri Lankan people, that we must address the root causes of our crisis, is so apt and timely.