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| Saturday, 28 June 2003 |
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How the power of sharing and caring nullifies systemic evils by Afreeha Jawad
It was indeed a once in a lifetime chance to see and listen to the habitually fiery Vasudeva Nanayakkara turned all too subdued and composed at the Christian Alliance for Social Action forum presenting his reflections on Mother Theresa. Locating her in the diverse socio/econ/political structures that have failed to achieve human well-being, he saw in her a source of inspiration and emulation for both State and civil society. While an agenda-motivated system worked towards fostering divisiveness, marginalization and deprivation, Mother Theresa remained uninstitutionalized even transcending the boundaries of country, race and religion, setting a role model for others to be inspired by their inner spirit. The social consciousness now engulfed in high speed consumerism, the system's hold on man that denies him the privilege of seeing the forceful spark embedded in him and the creative spirit that emerges off and on, unceasingly drew Nanayakkara's attention in analyzing her life. He saw in her a potential for others to develop a more positive perspective towards a better world where caring and sharing, restraint of self-indulgence and developing an identity that denies egoism - a straying away point. "These are socially meaningful for a future society more suited for human living", he said. Nanayakkara disowned all the sense luring materialism that isolate individuals in their own ego fostering greater self-indulgence, separating them from social consciousness. The countless advertisements and goods that subvert the desire for common good were seen by Nanayakkara as detrimental to a sharing and caring society: "When we are in gloom and hopelessness - to be able to initiate action in opposition to that gloom around is the strength we derive from her. The little social welfare we have is collapsing. Virtue is disappearing. Society is cruel. The world is dominated by super imperialism. The will of the mighty rules the earth in the name of justice and democracy. These two words are losing their content and substance," he regretted. Elaborating the system's evil he observed how the cause of social justice - a concern of the State was disappearing, giving way to enterprises and profit-motivated activity where only the strong survive. "This is what we find with neo-liberalism in the past 20 years. Neo-liberalism is taking root in world economies followed by social ruthlessness. We must fight this. We have a source of strength to challenge the ruthlessness of the mighty". Striking unison with critical theorists in sociology where varied groups in civil society would at some time or the other stand up against unjust delivery, Nanayakkara noted the current emergence worldwide of people being resentful of neo-liberalism - popularly called globalisation. Certainly, Nanayakkara said it all when he attributed the growing decay in humaneness to globalization. The intense acquisitive tendencies, the self-centredness, brash and cunning motives in overpowering others and much more are the negative appendages that contemporary man is saddled with. The Sri Lankan social scene itself has not missed out on such and we see this in what comprised our society prior to the open economy's imposition and after.
Referring to such evils of neo-liberalism as a flood of destruction, Nanayakkara also warned how social observation of this destruction is compelling people - a sort of great political force where thousands across boundaries converge and protest against such ill-motivated economic motives. Certainly this social force has not sprung from a political force and that's important. "This is how we relate ourselves to Mother Theresa," he emphasized. "To lead man to individual deliverance and transform society is how political activists should also relate to her". In an attempt to draw out what lies dormant in the human mind which is also facilitated with a common belief of goodness and virtue, Nanayakkara unfailingly caught this moot point as ideal setting to work towards a new and better world order. "Our actions located in small areas, our practice which is confined to small groups will find expression in political forces", he said. The guilt one carries in feeling he or she is not working towards common good - this in itself is excellent breeding ground for social transformation. To embark on social action as a result of such guilt and influence others as well - and if it were to become a benchmark of greatness, have we not seen in the name of different inspirations and faiths, the same activity has germinated? Nanayakkara's belief of juxtaposing two sides of the religious devotion reminded this writer of the ancient Vedas that teach man of the different routes to deliverance - among which are Karma Yoga and Gnana Yoga. One of these draws man out of the social context and engagement to isolation, described as 'escapism' by some. The other is a higher attainment of thought combined with love as action. The purpose of love is to be expressed in social terms; where one's spirit is elevated that results in individual transformation accompanied by multiplier effects. Nanayakkara's unwavering plea in bringing about such was the total commitment towards a creative mind to overcome the grosser injustices of an overwhelmingly destructive system. In short his speech was a clarion call to don't go the system's way. Be different. Be unique. This difference is one that will make all the differences to make a better and different world. Mother Theresa and Mahatma Gandhi were two such personalities who to make that difference engaged in unbound creativity. Citing the Vanarapana Suthraya, Nanayakkara compared Mother Theresa to a tree. It is independent of another for its existence, gives away what it has for other's needs and has unlimited compassion with perennial or eternal kindness. It provides food and shelter for all and even comforts those that chop it. "This is the best way I believe in thinking of Mother Theresa's greatness", concluded Nanayakkara. |
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