K.H.J. Wijedasa's Governance, Heritage and Sustainability:

Life, Flux And Inspiration

Reviewed by Prof. K.N.O. Dharmadasa

As the title of the book would reveal this book covers a wide range of concerns applicable to Sri Lanka of today. Governance and sustainability are topics which are applicable to any country. But Sri Lanka, like many countries in South Asia has a long standing cultural heritage which also has to be kept in view when dealing with the subjects governance and sustainability. This is a complex book which covers many aspects of the Sri Lankan society which are directly relevant to the topics of concern. In this review therefore I would like to deal only with some aspects of the presentations made by the author in relation to Sri Lankan culture.

Governance has been defined as "the manner in which power is exercised in the management of a country's economic and social resources"(p.7). We should keep in mind at the outset, that we are dealing here with a democratic society. One could argue that governance as defined could be pursued very efficiently under a totalitarian set-up. But the very principle of good governance as we know it has as its base a democratic foundation.

Under a totalitarian regime we can have a highly efficient management of a country's economic and social resources where the transport system runs smoothly, the health care system is magnificent and the schools are managed beautifully and so on. Sustainability too is taken care of and there is concern for both the present as well as for the future. With all these achievements however, there will be something lacking in the spirit of the people. That is because the principles of accountability, transparency, equity, fair play and other aspects of the rule of law are not adhered to and people will therefore not be happy. Those principles of good governance, we can say, are rooted in the human condition. Man is not a heartless machine which will go on functioning as long as there is the supply of energy for it to carry on.

Freedom to question

The human being is by nature a thinking creature and will feel incomplete if he does not have the freedom to question, to think of new things, to try out different ways of doing things and so on. While a totalitarian society can give enough to eat, good clothes to wear, good housing etc. it will be curtailing the free spirit of man and therefore all its achievements will be of no avail as people will not be happy. That is why good governance is by definition a functioning within a democratic system of government.

The emotional and spiritual aspect of the human condition is very relevant when we deal with a traditional society such as Sri Lanka which has a long standing cultural heritage. I am reminded here of a phrase used by our great writer Martin Wickramasinghe. Speaking of the essence of Sinhala culture he says that Buddhism has bestowed on us ‘a charter of freedom’. The Sinhala word he uses is nidahas sasun pata. In his view the unique features of our culture are rooted in that spirit of freedom which we have derived from Buddhism.

We all agree that historically what we can call the Sri Lankan culture in essence is a Buddhist culture which arose in this island and which continued to develop in this soil for over two millennia. All our achievements in art and architecture, painting literature, music and so on are basically Buddhist in form and content. Furthermore, the intangible aspects of our culture like our customs and rituals and our thought processes are all rooted in Buddhism in one way or the other. Speaking of the special identity of Sinhalese art Wickramasinghe says that the simplistic charm, the lack of over-ornamentation and the harmony with nature found in our sculpture and painting are features directly derived from Buddhist teachings.

He often uses the word Apis bava derived from the Pali word alpechcha (‘few wants’) is a word he has often used to describe the austere nature of Buddhist livelihood in ancient times which was the direct opposite of conspicuous consumption, the hallmark of the consumer society of today.

Happy society

Mr. Wijedasa, in part two of his book, deals with Heritage as it applies to the concerns of Governance and Sustainability. He has argued very cogently how the Buddhist way of life leads to a happy society in which sustainable development as we know it is also accomplished. One of the author's insights is that Buddhism which does not believe in a creator and an almighty God has in the theory of anatta (absence of a soul and impermanence) an ideally suitable basis for the practice of sustainable development.

The doctrine of anatta teaches that all worldly phenomena are impermanent: that they arise and pass away one can see the potential for a developmental strategy which is harmonized with the changing environment where man, animal and plants as all living organisms can live and let live.

The author has also pointed out that the Buddha in his personal life preferred to live very close to the natural environment. He was born in a park under a Sala tree. He attained enlightenment under a Bodhi tree and during his life-time travelling and preaching the doctrine stayed very often in parks such as Veluvana (bamboo grove) Ambavana (Mango grove) etc. and he finally, passed away in the Sala Vana (the Sala grove) at Kusinara. He admonished his disciples to seek natural environs like forests and shades of trees (aranna, rukkhamula) when practicing meditation. That was an ideal life which was living in harmony with nature.

As far as lay life is concerned, the Buddha has recognized the pursuit of four types of happiness, namely, Attha Sukha (material happiness) Bhoga Sukha (sensual pleasures) Ananu Sukha (not being indebted, pleasure of independence) and Anavajja Sukha (pleasure of being without blame). As the author points out the Buddha has taught us that such a wholesome life is possible if we follow the Noble Eightfold Path. Here, the author points out that Samma Ajiva which is the most crucial aspect of a layman's life means a harmless occupation which will be morally uplifting for the individual concerned as well as be without moral or physical harm to others. (p.120).

When we speak of Samma Ajiva what Mr. Wjedasa has included in the section on the Hydraulic Civilization of Sri Lanka is directly relevant. In that civilization people lived in harmony with nature. We were a rice producing nation and our livelihood fitted perfectly the Buddha's teachings which we followed. Mr. Wijedasa points out that Buddhism teaches us the basic concepts of sustainable living as reflected in the famous dictum Santhutthi Paranam Dhanam meaning contentment is the highest gain. Also, Buddhist teaching emphasizes the moral values of frugality and resourcefulness and the consequences of excessive craving and conspicuous consumption (p.101)

I would like to add something here. What Mr. Wijedasa says is what Martin Wickramasinghe saw in apis bava, being happy with a few wants.

Valuable suggestions

As I stated earlier this is a complex book. The author has many insights into the present day problems of development and sustainability.

He also has many valuable suggestions on how to overcome these problems and as my review deals with only one aspect of the work I am recommending it to those who are interested in those wider issues. As for the cultural heritage on which he has devoted a considerable section of the book there are some beautiful passages where he deals with the situation as it was in ancient times.

Let me quote one of them where he points out the harmonious blending of all natural phenomena including man.

Sri Lanka's biological diversity has maintained human society for countless centuries in myriad ways. Forests, grasslands, wetlands and coastal and marine habitats and the species they support have provided fuel wood, timber, fish, medicinal herbs food and animals for domestication. Forests have helped to regulate the climate, recycle plant nutrients, protect the soil and water, control pests and disease, and provide habitats and breeding grounds essential for fish and wild life that enable human survival" (pp. 99-100)

After all we are concerned primarily with human survival. But the environment including plant and animal life as well as the natural resources like water are all part and parcel of a structural whole which has to be kept in balance if human beings are to survive.

Our forefathers have shown that it is possible to attain development while sustaining that balance. I think this is the message we can get from Mr. Wijedasa's book.