Random Thoughts:
Is our future in the past?
S.Pathiravitana
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Faced with similar problems, how did our kings
set about damming the rivers and the waterways without damaging the
environment too much and also improving the welfare of the land and its
people?
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This seemingly paradoxical query is from a theme that came up for
discussion at a conference of environmentalists who met in Perth a few
years back to talk about what we should do when building towards the
future.
We were represented by Mr. C.G. Weeramantry who was the
Vice-President once of the Court of International Justice at The Hague.
He refers to this Perth conference in the preface he wrote to a little
booklet where he published his separate opinion (while agreeing with the
conclusions of the Court) on this very interesting case that came up
before it around 1997.
Hungary and Slovakia
The litigants who appeared in this case were two states, Hungary and
Slovakia. Their grievance was over a dam that was being built on the
river Danube, which also happened to be their common frontier. Slovakia
had spent several billion dollars on the initial investment and Hungary
was now complaining that the dam was going to create a lot of
environmental damage to its country.
We didn’t hear of this dispute earlier, if there was one, because the
two countries were then under the Soviet grip. The treaty that was
signed by these two countries then was now coming apart. What was before
the Court, however, was a dispute over development and environment - the
development of one country in this case being disastrous to the other.
How was the Court going to resolve this problem? Mr Weeramantry tells
us that his mind took him at once towards his childhood memories when he
accompanied his parents on their visits to the historic cities of
Anuradhapura and Polonnaruwa and the sight of those huge reservoirs has
remained in his memory ever since. That experience soon became relevant
to the understanding of the problem now before the Court.
Faced with similar problems, how did our kings set about damming the
rivers and the waterways without damaging the environment too much and
also improving the welfare of the land and its people?
After studying the question at some depth he gathered a lot of useful
information on how traditional wisdom helped the conservation of the
environment, which he has now included in a little booklet.
This will soon become a useful little compendium of traditional
wisdom to jurists interested in what is now becoming a subject of great
importance - sustainable development.
Irrigation Heritage
“One of the legal issues before the court,” writes Mr Weeramantry,
“was the concept of sustainable development which is so much in the
forefront of modern international environment law.
I realised that our ancient irrigation heritage was an example par
excellence of the practical application of this concept. In fact it
offered one of the best examples in world history of the implementation
of this concept. Its relevance to the legal question before the Court
struck me as inescapable.”
Another reason for his effort to draw wider attention to this subject
was when he circulated some statistics among his colleagues in the panel
of judges “concerning the scale and duration of the Sri Lankan
operation.(which) neither the bench nor the bar, as far as I could
detect, had the slightest awareness of this phenomenal Sri Lankan
contribution to universal culture.”
Since this is a rare feature in the equipment of the Sri Lankan
academic, who often is aware only of the negative side of the Sri Lankan
landscape, he deserves a special word of thanks for displaying to the
world the genius of the people of this country.
Lankan civilization
You gather from the information he provides that the Sri Lankan
civilization was not an isolated case, but one which had diplomatic
relations with Rome in the first century A.D., with Byzantium in the 4th
century A.D. and that the presence of Sri Lankan ambassadors in Rome was
recorded by Pliny (lib. vi, c 24) and the detailed knowledge Rome had of
this country was noted by Grotius in his Mare Liberum and how Lanka was
known to the Greeks as Taprobane, to the Arabs as Serendib, to the
Portuguese as Ceilao and to the Dutch as Zeylan. Gibbon, too, noted that
Lanka had trade relations with the Far East and the Roman Empire.
Arnold Toynbee also refers to our tank civilization as an ‘amazing
system of water works’ and goes on to describe how the hill streams were
trapped and the water guided into giant storage tanks ‘some of them four
thousand acres in extent.’ Mr. Weeramantry also quotes extensively from
a modern day campaigner for the environment, Edward Goldsmith, as in the
following quote:
Sri Lanka is covered with a network of thousands of man-made lakes
and ponds known as tanks (after tanque, the Portuguese word for
reservoir). Some are truly massive, many are thousands of years old, and
almost all show a high degree of sophistication in their construction
and design.
Sir James Emerson Tennent, the nineteenth century historian,
marvelled in particular at numerous channels that were dug underneath
each bed of the lake in order to ensure that the flow of water was
constant and equal as long as any water that remained in the tank.
The quotations cited by Weeramantry range from Pliny to Arthur C
Clarke and may be sufficient to impress a reader from the West, but the
one he quotes from the Mahawamsa may strike this same reader as being
‘quaint’ but, nonetheless, startling.
In the modern West the role of Man is conceived as that of a
conqueror of Nature. But here in the East he plays only a secondary role
as pointed out by Arahat Mahinda, when he surprised King Devanampiya
Tissa in the middle of his hunt with the following words:
O great King, the birds of the air and the beasts have as equal a
right to live and move about in any part of the land as thou. The land
belongs to the people and all living beings; thou art only the guardian
of it.
It is difficult to imagine that the West will ever come to grant a
secondary role to Man in the scheme of things.
The way the modern scientific age stands now, dreaming of building
cities on remote planets and satellites, it is hard to dissuade it from
spending billions of dollars on such projects. Here on earth he is
unable to live barely in peace among his fellow men, how is this same
Man going to build a better future over there?
No doubt there were voices in the West, too, that cautioned those who
wanted to rush headlong into the future with words of warning such as
this: Why has not man a microscopic eye? It is Alexander Pope who asks
this question and goes on to supply the answer: For this reason, man is
not a fly. And he goes on to ask a second question: Say what the use,
were finer optics given T’inspect a mite, or comprehend the heav’n’
In this traditional scheme of things man is not on the top of the
pile, says Alexander Pope but somewhere in the middle alongside ‘Beast,
bird, fish, insect’ in what he calls the ‘Vast chain of Being’ extending
from microbes to God. But then who reads Pope these days? From Alexander
Pope to T.S.Eliot and Wendell Berry in our time, they are all voices
crying in the wilderness.
Sustainable Development
That is why I am beginning to wonder whether the term ‘sustainable
development’ is the most appropriate to apply here. ‘Development’ has
several meanings, the one that comes most to mind readily is a state of
change from worse to better.
And striving towards a better state means for people today a
desperate yearning to go to the Middle East or Italy, only to come back
loaded with all the gadgetry in the world and to find that they are
unsuited for our style of doing things. Some people in the West are now
realizing that over consumption is all wrong and wasteful and harmful to
the environment.
They are recommending now, like E.F.Schumakar, a Buddhist economics
that can observe a proper balance of economic, environmental and social
needs to reduce the tension between development and environment.
Schumakar sums it all up in one sentence - A maximum of welfare with a
minimum of consumption.
Our ancient irrigation heritage, an example per excellence of the
practical application of sustainable development. |