PGIHS-RC 2019

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Forgetting history: The postsecular aesthetics and politics of ven. batuwangala rahula’s rankaranduva
(University of Peradeniya, 2019-03-29) Tilakaratne, W.M.P.D.
Ven. Batuwangala Rahula‘s 2015 novel Rankaraṇḍuva ("The Golden Casket") is an intriguing example of literary experimentation, which features a deep yet tacit engagement with issues of aesthetics and politics that have much contemporary relevance. Although the novel has been compared to and at times accused of plagiarizing Paulo Coelho‘s The Pilgrimage (1987), such comparison overlooks the fundamental aesthetic and stylistic differences between the two texts. While The Pilgrimage follows a magic realist style, the aesthetic mode of Rankaraṇḍuva is more ambiguous owing to the postsecular (or Buddhist cosmological) world that it inheres. Thus, if magic realism succeeds in critiquing dominant notions of realism, such as 'homogenous empty time', 'secularism' and 'positivism', Rankaraṇḍuva goes further by—to use the postsecularist theorist Ananda Abeysekara‘s term—'un-inheriting' these dominant precepts. The relation the novel bears to contemporary issues in history, historiography and politics in Sri Lanka is, therefore, complex. On the one hand, the text can readily accommodate the contradiction between both relying on and rejecting positivist history and historiography, which, as Harshana Rambukwella notes, is a trait common not only in postsecularist politics but also contemporary nationalisms such as Jathika Chinthanaya. On the other hand, through a contingent application of what Abaysekara terms a 'selective forgetting of history' to a postsecular, deconstructed Buddhist history/tradition, Rankaraṇḍuva is also able to offer a critique of political forms of Sinhala nationalism, which are temporally configured so as to preserve Buddhism for the future. The novel is deeply allegorical, and the object of the golden casket (which houses the essence of the Buddha‘s dhamma), which is given to the protagonist of the novel by the monk Kondañña, signifies the structural contradiction between the inner and outer domains of Buddhism: the core teachings (or essence) and the political and institutional forms and traditions that are committed to preserve this essence. Through a privileging of essence over tradition, portrayed through the abandonment of the casket at the end of the novel, Rankaraṇḍuva advocates a selective but active forgetting of history. This study aims to elucidate the manner in which Rankaraṇḍuva reconfigures the temporal structure of politics so as to call for a liberation of the present from the demands of both the past and the future.
Convergences and divergences between morita therapy and chan (ZEN) buddhism
(University of Peradeniya, 2019-03-29) Len, C. Bee
Morita Therapy (psychotherapy) was created by Dr. Shoma Morita (1874-1938), a psychiatrist and Department Chair of Jikei University School of Medicine in Tokyo, around 1920. He formulated it as a program of treatment for neurotic weaknesses among the Japanese. Morita Therapy has been proven to be very effective for common mental weaknesses, neurotic tendencies and depression, etc. While the original method of Morita therapy applies self-healing without using medicine and is considered more constructive in daily life, the present form of it is more frequently combined with the use of medicine. Since Morita was influenced by the Chan (Zen) school of Buddhism, his therapy has many elements derived from it. Chan (Zen) school of Buddhism emphasizes attention paid to the present moment at every point of one‘s daily life. Both Chan (Zen) Buddhism and Morita Therapy advocate that a healthy mind and a healthy body are parts of self-realization and self-healing. It is a positive, strong and healthy training which builds up self-resistance to overcome negative emotions and mental diseases. After overcoming psychological problems in this manner, one may be able to lead a happier life both mentally and physically. According to the Chan master Yixuan in the Tang dynasty, one of the paths to liberation is detachment of the mind: being devoid of wanting, depending, or special tasks, which is similar to the first step of treatments on Suzuki Tomonori (1909-2007), one of the neurasthenia patients of Dr. Morita who did not engage himself in any significant activities. Master Yixuan explains those three concepts as follows: (1) being devoid of wanting means no desire: Suzuki did not request for anything during his treatments; (2) being devoid of depending: he recovered only through self-healing, without depending on medication; and (3) being devoid of special tasks: he was not given any special task. Suzuki Tomonori believed that ―complete recovery‖ was achieved due to Morita Therapy and the ―spiritual awakening‖ of Chan (Zen) Buddhism, which are of similar mental stages. However, Dr. Morita considered that the state of spiritual awakening of Chan (Zen) Buddhism is different from the state of complete recovery from neurosis. Accordingly, this research has, as its objective, an examination of the convergences and divergences between Morita Therapy and Chan (Zen) Buddhism related to the concepts of self-healing, selfrealization, and spiritual awakening. It depends mainly on Buddhist scriptures and the texts of Dr. Shoma Morita and relevant sources.
Prevalence of anxiety among buddhist monks
(University of Peradeniya, 2019-03-29) Ven. Hemaloka, M.
According to the American Psychological Association, anxiety is an emotion characterized by feelings of tension, worrisome thoughts and physical changes like increased blood pressure. Anxiety disorders are the most common type of mental disorder, which affects nearly 30 percent of adults at some point in their lives. There are a number of different anxiety disorders, and this research study dealt only with the elements common to all those disorders. The study aimed at examining the anxiety in Buddhist monks. Thus, the research problem was how anxiety is prevalent among the Buddhist monks. Spiritual attainment, religious devotion and pro-social behavior are the traditional characteristics and goals in the life of a monk. However, these goals have changed dramatically as a result of the influence of rapid social changes. Monks today have to deal with many novel problems and changes. Having withdrawn from the traditional aims and objectives, many monks have adapted to the urban environment. This results in a clash between the traditional lifestyle of a monk and the modern lifestyle. This is the turning point which leads to psychological problems in a monk‘s life. It is established that the role of a priest or monk is to develop morality and values in society. The clergy's admonitions influence the general public. Therefore, they must be in good mental health. This paper is based on a quantitative study, which examined the level of anxiety among Buddhist monks. The Hamilton Anxiety Rating Scale (HAM-A) was used to measure the level of anxiety. Thirty monks who were residents at a government-registered temple in Colombo District were selected as the population. The population was diverse in terms of their age, the period of ordainment and literacy. 14.6% of the sample population, in the 30-45 age range, had very severe anxiety, while 15.4% of the sample, who were in the 25-50 age range had severe anxiety. 31.8% who were in the 18-60 age range had moderate anxiety level. Thus, 61.8% from the total sample had anxiety. The above results indicate that as many as 61.8% of the sample had anxiety in the very severe, severe and moderate levels. In conclusion, the majority of the monks who live in the urban environment suffer from anxiety.
Educating the community about, through and for human rights: Learning from a path to dignity
(University of Peradeniya, 2019-03-29) Dambagolla, Kalpani
A Path to Dignity (2012) directed by Ellen Bruno is a documentary film that highlights the power of human rights education. Critically analyzing the documentary film, this paper examines how equality in human dignity and rights could be achieved through Human Rights Education (HRE). It discusses how dignity and equality are practically attained as presented in the three successful cases in India, Turkey and Australia, centered around three protagonists, i.e., an Indian girl named Premalatha, a Turkish woman named Evrim Gul and Police of Victoria respectively. This paper further assesses these three cases of the film as pedagogical and research tools in understanding HRE. How can people exercise, protect and promote human rights if they have never learned about them? It is true that the Universal Declaration of Human Rights asserts the human dignity and rights, but how can a person claim their human rights when he/she does not have the right to right in their respective societies? All these questions can be answered by 'educating the community through, about and for human rights.' [United Nations Declaration on Human Rights Education and Training (UDHRET) – 2011, Article 2]. By educating the community, vulnerable/marginalized individuals in society like a child of Dalit community in India and a Turkish woman who experiences domestic violence can combat discrimination and prevent violations of Human Rights. On the other hand, government workers in the context of policing, like Victorian police as presented in the film, should protect and promote human dignity and rights in the contexts of investigations, arrest, custody, using force or firearms and providing victims' assistance. As the film sets forth, HRE empowers individuals to bring positive changes to their respective societies, and therefore, HRE should reach the grass root level of every community to ensure dignity and equality. Ultimately, HRE creates human rights facilitators who encourage others to learn and develop their own potential. Hence, it is important to understand that Human Rights Education is 'a Path to Dignity.'
Prevalence, causes and mechanisms to address violence against women (VAW) in sri lanka: A preliminary study in batuwatta gramaniladari division in Gampaha district
(University of Peradeniya, 2019-03-29) Karunanayake, P.J.A.
Women have become main contributors to societies around the world as they are playing many multitasking roles in their families while excelling in their respective professional fields. Although they have gained high achievements, we can identify that some women are discriminated against and rendered voiceless and vulnerable in both the private and public spheres. In the present world, many countries including Sri Lanka have understood the importance of women‘s empowerment and have implemented a number of policies and mechanisms to protect women from violence against them. Still violence against women is high in Sri Lanka society. Although Sri Lanka has legal mechanisms in place to protect women from violence, it is important to ask why the cases of violence have increased rapidly. Based on the opinions of a randomly selected sample of 50 women, this study examined the degree of awareness among women regarding violence against women and how human rights education could be used to eliminate violence against women. Most respondents who participated in the study knew that harassment and violence towards women are against the law (96%), but many of them maintained silence towards such violence (77%). The research findings indicate that some of the respondents have already become victims of this violence, both directly and indirectly, at their households. The findings also revealed that people‘s awareness about national and international legal support regarding women‘s rights is at a low level (89%) and that the lack of awareness regarding these types of mechanisms mainly keep the affected people in silence. Based on the above findings, this study reveals that the lack of awareness of the public is a major barrier in combatting violence against women. Also it was revealed that Sri Lanka has not yet achieved a secure environment for women both in society and in the family. Certain remedies including the provision of small group counselling at the family level, enhancing legal protection, disgracing the cruelty to women by promoting attitudinal change among men towards women, and creating awareness among both males and females mainly targeting the younger generations are necessary to combat violence against women.
Buddhist influence on the mindfulness movement in western psychology and psychotherapy
(University of Peradeniya, 2019-03-29) Ven. Dhammanandī (Pei Fuen NG), S.
Since the beginning of the 1980s, Buddhism has increasingly been linked to the fields of psychotherapy, psychology and counselling, particularly in the West. Many therapeutic methods have evolved claiming Buddhist influences by way of theory or method. In particular, mindfulness is the main technique that has been adopted. The list of affiliations includes Mindfulness-based Stress Reduction (MBSR), Acceptance Commitment Therapy (ACT), Gestalt, Cognitive Behavioural Therapy among many more. In addition, many mental health professionals profess personal affiliation to the Buddhist religion or a Buddhist-informed way of practice. This has also raised concerns over whether such integration or applications of Buddhism has been done in full awareness of the Buddhist soteriological approach. It is also not known to what extent Buddhist thoughts or techniques have been used to frame such therapeutic methods. Hence, the research problem is ―What are the manners in which Buddhist theory and methods have been integrated with contemporary psycho-therapeutic or counselling methods?‖ The study seeks to compare the perceived applicability of Buddhist theory to the therapeutic orientations investigated, the sources of Buddhist theory utilised, the way ‗Buddhist‘ concepts have been defined, and the extent to which Buddhist theory has been integrated into the theoretical framework or in the development process of the therapeutic model. In addition, the manner in which the developed therapy methods have been reviewed for efficacy were also investigated. The methodology takes the form of an exploratory literature review based on open-access research articles, review articles, books and official websites outlining therapeutic approaches in practice. The results reveal a wide array of theoretical orientations into which Buddhist influence has been integrated. The sources of Buddhist theory utilised are often derived from different Buddhist traditions, sometimes from a mixture of primary and secondary sources, sometimes from a mixture of secondary sources originating from different Buddhist traditions. Often there is no careful acknowledgement of the sources or definition of the Buddhist concepts adopted. At times, such concepts have been quoted without understanding the overall Buddhist theoretical approach. Typically, studies on effectiveness are carried out within the individual approaches, and therefore, they do not provide a common platform for comparison. The study shows that there is a need to formulate accepted guidelines on the most commonly used Buddhist terminology, and that in the majority of approaches reviewed, a comprehensive understanding of the Buddhist philosophical approach seems to be lacking.
Are womenfolk a religious minority from a religious perspective? a buddhist approach
(University of Peradeniya, 2019-03-29) Ven. Vijitha, Moragaswewe
The prime aim of this paper is to discuss whether women are a truly religious minority from a religious perspective and how Buddhism looks at it. When some religions exclude women from their hierarchies and rituals the inevitable implication is that females are inferior. Therefore, the position of women has been a subject of considerable interest in recent decades. It seems that feminism has evolved even within religious institutions against that inferiority. Such developments within religious institutions seek to achieve gender equality. However, the position of women in the main religious traditions of the world needs to be revisited because women have traditionally been regarded as inferior to men both physically and intellectually. In Christian countries, the issue of the ordination of women has been a controversial topic, and some Churches face the prospect of dissension, and even schism on this question. The position of women in Islam and Hinduism has been the subject of considerable discussion and controversy. This could be a result of the patriarchal system of those religions. In contrast to main religious traditions, Buddhism maintains a reasonable attitude towards women in the contemporary world where the woman is accorded with respect and rights. From a Buddhist perspective, the woman plays a significant role in the religious, social, economic and political life. This reappraisal has touched the question of the position accorded to women in the main religious traditions of the world. Buddhism accepts human potential without concerning any gender discrimination as male and female. This becomes evident in the way the Buddha conceptualized women as being equal to men in his four-fold division of the Buddhist community as monks (bhikkhu), nuns (bhikkhuni), male devotee (upāsaka), and female devotee (upāsikā). This is a library-based study; therefore, the data for this study were collected from the primary Buddhist teachings and secondary sources.
Post-conflict development and brain gain in Sri Lanka
(University of Peradeniya, 2019-03-29) Ranasinghe, J.
Does development opportunity increase brain gain in post-conflict countries? After almost three decades of conflict and civil war, Sri Lanka is actively engaged in development to reverse brain drain. During the conflict, most Sri Lankans migrated due to political, economic, educational, social, cultural and environmental factors, in search of security, stability and opportunity. As a consequence of the war, Sri Lanka has scarce resources, growing population, and a developing economy. Talent shortage is a crisis for conflict driven countries and it is also a challenge to most post-conflict countries due to ineffective development strategies and practices. This research study targets key areas in post-conflict development to attract human capital to Sri Lanka. Thus, the greater the advancement of development, the greater the chances of increasing brain gain. Key development indicators such as labor force, trade, investment, and remittances in Sri Lanka are examined from 2010 to 2016. Using key informant interviews, a descriptive and statistical analysis of the development process concerning the government, economy, environment, and society are explored from the contributions obtained from the brain gain population. In order to thoroughly understand the development aspects that influence human capital, this research study evaluates the quality of the brain drain population as a means to increase brain gain. Besides addressing some of the key issues faced by skilled migrants living overseas as well as returnees in Sri Lanka, this study also makes recommendations to the government and the private sector to support and implement effective measures to attract human capital. The findings of this research also assist practitioners in implementing effective policies and measures suitable to meet current and future conditions in Sri Lanka. Finally, this research study is exceptionally valuable because it is a highly debated issue internationally but a contemporary idea for the local community. In addition to addressing some of the major issues concerning the knowledge gap, this study also serves as a valuable resource for future scholars and researchers to gain further insight into this topic. Furthermore, the purpose of this research study is also to encourage other post-conflict countries to regain its lost talent through development as a means to support sustainable peace.
Problem of the objectivity of objective knowledge: A philosophical critique
(University of Peradeniya, 2019-03-29) Ven. Sugunasiri Thero, G.
Knowledge is constructed by people on the basis of their own experience and understanding relative to a particular culture and a particular thinking pattern. Since there is no one distinctive definition for knowledge, people have been defining it according to their understanding. The existing conceptualizations of knowledge tend to posit knowledge as an objective phenomenon ignoring the subjectivity of the one who creates knowledge. This paper engages with the idea of objective knowledge with a focus on the existing controversy on the objectivity of knowledge. It investigates into the significance of subjective experience in constructing knowledge considering the impossibility of acquiring knowledge without subjective involvement. The idea that there is an objective knowledge available as well as accessible for people is seen as problematic in this study. The study engages with the following questions: What is called objective knowledge? What are the available sources or methods which can be used to access it? The general view is that knowledge exists out there to be discovered. Nevertheless, it has been shown that knowledge is not something to be discovered; it is constructed. In order for one to discover it, knowledge should already be there as an established phenomenon. If an objective knowledge of anything is available as such then there should be a non-objective knowledge. If it is the case that only objective knowledge is the real knowledge, then non-objective knowledge of any kind should arguably be false phenomenon. At the same time, the question arises as to whether there is not another type of knowledge about objective knowledge. In a context where a case is made for such knowledge, then it should be asked if objective knowledge could ever be separated from that other knowledge—i.e. the knowledge about the objective knowledge. To understand objective knowledge, there must be a knower, and then the understanding becomes the knowledge of the knower regarding that objective knowledge. Thus, it is clear that any kind of knowledge cannot be separated from the subject‘s experience. It is simply impossible to speak of objective knowledge independent of the knowledge of the knower regarding that objective knowledge.
Reproductive health challenges confronted by newly married women: A sociological study based on the Nintavur MOH division
(University of Peradeniya, 2019-03-29) Lumna, N.
Reproductive health is important for people to have a responsible, satisfying and safe sex life and to have the capability to reproduce and to have flexibility and freedom within the decision making process (WHO). Further, reproductive health provides the right of men and women to be informed of and to have access to safe, effective, affordable and acceptable methods of fertility regulation of their choice, and the right of access to appropriate health care services that will enable women to go safely through pregnancy and childbirth and provide couples with the best chance of having a healthy infant. Up to three-fifths of adolescent women aged 15–19 in South Asia and Sub- Saharan Africa are married. Marriage commonly marks the point in a woman‘s life when childbearing becomes socially acceptable. In some cultures, women face extreme pressure to demonstrate their fertility soon after marriage. This study explores the types of reproductive health challenges confronted by newly married women in the study area. The main objective of this research is to identify reproductive health challenges of newly married women. The primary and secondary data have been collected for this study. Interviews and focus group discussions were employed to collect primary data. 50 newly married women (from January 2018 to December 2018) were selected using the purposive sampling method. As secondary data, books, magazines, essays, statistical reports, and electronic sources were used. This study found that initially the newly married women were reluctant to reveal their RH problems. Newly married females list a number of problems that are important for women to be aware of before marriage, such as sexual intercourse; sexual relationships; hygiene; dealing with bleeding; developing mutual understanding and consideration; dealing with sexual embarrassment and nervousness between partners; procedures and benefits of premarital examinations, and family planning.
Identifying plant species diversity in home garden landscapes (With special reference to Kothmale and Monaragala DS divisions)
(University of Peradeniya, 2019-03-29) Madhushani, G.O.G.N.; Madushani, D.G.R.N.; Isthikar, M.A.M.
Home Garden is a sustainable land use method used in Sri Lanka, which consists of rich biodiversity. Kandyan Home Garden is a prominent method in Kothmale, while Dry Zone Home Garden is common in Monaragala. This study examines the diversity of plant species in Home Garden landscapes in Kothmale and Monaragala. This study also examines the composition, frequency, density and distribution patterns of plant species in Home Gardens. Finally, issues related to Home Gardens are also identified. Thirty plots of equal size (16m²)-fifteen from Kothmale and fifteen from Monaragala-were identified using the simple random sampling method. In this study, Primary data were collected using field surveys, interviews and observations, while secondary data were collected from books, journals and websites. The "Shannon Wiener Index" and the "Nearest Neighbor Analysis" were used to analyze the data. Arc GIS 10.4 was used to develop the maps of the study area. According to the Shanon Weiner Index, the H value of Home Gardens in Kothmale was found to be at 3.13, while the H value of Home Gardens in Monaragala was recorded as 2.89. It revealed that the plant species diversity in Home Gardens in Kothmale is higher than that of Home Gardens in Monaragala. For the purposes of this study, plant species in Home Gardens were classified mainly into annual and perennial crops, timber, dietary, fruits, medicines and other plants. The findings of this research study also indicate a high composition of plant species in Home Gardens in Kothmale. Medicinal plants are higher in Kothmale, while dietary and fruit plants are higher in Monaragala. At the same time, betel nuts have a higher frequency in Kothmale, while coconuts have a higher frequency in Monaragala. Further, the mean plant density of Home Gardens in Kothmale and Monaragala was recorded as 2.3 and 0.5 respectively. Therefore, it could be concluded that Home Gardens in Kothmale have a high plant density than those in Monaragala. The study also revealed a random plant distribution pattern in the Home Gardens in the two areas. Finally, animal disturbances, steep-slopes, conversion of Home Gardens into other land-uses, and water scarcity were identified as the main issues related to Home Gardening in the study areas in question.
From beliefs to ideologies: Analysis of teacher perspectives on bilingual education programme
(University of Peradeniya, 2019-03-29) Nanayakkara, P.K.; Wijesundara, S.
The Bilingual Education (BE) teacher has to play a vital role in facilitating meaningful learning in the classroom. Here, meaningful learning means knowledge building and application through concept actualisation. Thus, what the beliefs among the BE teachers are and how they connect to language ideologies was the research problem of this study. The study sought to address two research questions: what are the beliefs of the BE teachers about the BEP and the potentials of BE students and how those beliefs can connect to language ideologies like monoglosic and heteroglosic. The objectives were to analyse the teacher perceptions in order to identify the main beliefs and foregrounding the connection between these beliefs and the above-mentioned ideologies. A qualitative study was done with a purposely selected sample of 32 BE teachers representing the Science, Mathematics, English, Social Sciences, Health and Physical Education streams. All of them were eligible to follow a Postgraduate Diploma course at a higher education institute. Data were collected through semi-structured interviews before commencing the programme. The narrations were audio recorded, transcribed and analysed using the thematic analysis technique. It was found that the beliefs of the teachers align with monoglosic language ideologies, which means that the student‘s first language and the target language should strictly be separated. Six main beliefs were identified in this study. Some teachers in the sample refer to BE as 'English medium,' while other teachers also believe that it is a kind of English education though they refer to it as 'BE'. The other beliefs include that BE students should be competent in the target language and the teachers should teach only in the target language. This monolingualism perspective of the teachers acts as an invisible wall between the teacher and the students, which prevents the teacher from identifying the subject potential of the students and also prevents the teacher from selecting suitable methods for teaching. Instead of understanding the root cause of the problem, the teachers believe that if they equip themselves with strong methodologies and methods they could enable the students to overcome the 'language barrier'. Such practices encourage the artificial combination of two languages instead of natural integration of language and the content. Hence, this paper argues that the beliefs of BE teachers in this sample align with 'double monolingualism' of monoglosic ideologies rather than heteroglosic ideologies, which could be used to promote multiple variations of languages, ideas and perspectives within these languages. Even with the limitation of the sample size, it could be said that there is a need for well-planned continuous training for BE teachers in the country.
Buddhist counselling for bullied children
(University of Peradeniya, 2019-03-29) Ukwatta, Sumedha Viraj Sripathi
When we consider Buddhist counselling, there are many teachings of the Buddha which could be applied in addressing this issue of bullying. The methods, which the Buddha used when dealing with Akkosa, Alavaka, and Suciloma, the three demons who tried to bully the Buddha, could be applied when doing counselling for bullied children. No one is really separate from the others. Reminding ourselves that we are all interconnected assists us in cultivating empathy, wisdom and compassion. These three methods could be followed in doing counselling for bullied children. In addition, the qualities such as approaching our difficulties with courage (uṭṭhana viriya), patiently waiting until we see a clear pattern emerging before we jump in with knee-jerk reactions and emotional responses (khanti), being happy with who we are and all that surrounds us (santutṭita), mindfulness (samma sati), loving-kindness (metta), compassion (karuna), appreciative joy (mudita) and equanimity (upekkha) can be applied in addressing bullying. One could cultivate these qualities within themselves and then extend it to all sentient beings, especially to bullies. On the other hand, physical and mental withdrawal and practicing enough Vipassana meditation could also be helpful. A counsellor can use these Buddhist counselling techniques when doing counselling for both the bullied children and those who bully others.
An archaeological analysis of coffee planters’ fountain in Kandy
(University of Peradeniya, 2019-03-29) Biyanwila, Ayeshi
The Sun foundry in Glasgow was a producer of steel ornamental fountains in Victorian Britain. Many of those fountains still exist throughout the European world. Excitingly, a fine example of the Victorian Ornamental Fountains exists in Kandy near Dalada Maligawa, and it is known as the Coffee Planters Fountain. According to an inscription on the fountain, it had been built in 1875 by the Coffee planters of Ceylon to commemorate the arrival of the Prince of Wales in Kandy. The primary objective of this research is to describe the archaeological and artistic importance of the Coffee Planters‘ Fountain. The paper presents an analysis of the artistic motifs of the fountain. There is a dearth of literature on the art, archaeology and history of the fountain. The only secondary source of information that was available was the website www.Glasgow Sculpture.com hosted by Gary Nisbet. The research study analyzes the architectural plan, ornamentation, technology and utility of the fountain. The architectural plan of the fountain presents the general structure of the fountain. The presence of western features, such as the Doric column, the Acanthus leaf and Honeysuckle, is noted in the discussion of the ornamentation of the fountain. The technology of water supply is discussed under the technology of the fountain. The utility and the present condition of the fountain is discussed so as to show the precarious present condition of the fountain. This research identifies the aforesaid fountain as the only Victorian fountain in Sri Lanka. And also, this could be the only one in Asia. This paper highlights the uniqueness and the need to preserve the Coffee Planters‘ Fountain.
Social and behavioral factors affecting injecting drug users (IDUs)
(University of Peradeniya, 2019-03-29) Darshana, A.T.; Senanayake, Bhadrani
Heroin users basically use two methods for drug administration in Sri Lanka. The majority of them use the 'Chinese' method, while the others use the injection method. The Injecting Drug Users (IDUs) are not widely scattered all over the island; they are largely limited to Colombo and the coastal areas. There is a possibility of spreading blood borne infections including HIV/AIDS due to the sharing of needles. The objective of this study was to identify the behavioural traits, economic ties and social bonds of IDUs. A survey was conducted with a non-probable sample of 721 IDUs. In Addition to the survey, in-depth interviews and observations were used to identify the behaviour of IDUs. It was revealed that most of the IDUs followed unsafe injecting practices, including the reuse of needles (50%) and sharing the injecting equipment with peers (44%). When considering the behavioural patterns of the sample, 210 (29%) injected drugs alone and a majority of 500 (69%) injected drugs with friends. There was an interrelationship between the initiation of drug injection and behavioural patterns of drug injection. Most of the IDUs initiated drug injection due to peer pressure and thereafter they have started injecting drugs with peers. The price of a heroin pack or other types of tablets fluctuates, and when the price is high many IDUs cannot afford them. The average cost of drug injection per occasion was Rs. 1,010. As an alternative, some users buy drugs jointly and then share it. There are strong bonds among drug users; users help each other and enjoy different events together. IDUs get into sharing practices due to peer pressure, the influence of group norms and the lack of resources within the group. The survey findings conclude that drug using peers share common behavioral traits; mutual economic ties and social bonds.
Loss of corporate income tax revenue due to tax exemptions: An analysis based on tax returns
(University of Peradeniya, 2019-03-29) Hettiarachchi, K.K. Sanath; Jayawickrama, J.M. Ananda
This paper estimates the potential Corporate Income Tax (CIT) revenue, collectible CIT revenue accounting for tax exemptions granted and the loss of CIT revenue due to tax exemptions based on tax returns of 1,015 companies (a 20% random sample of 5075 companies with consistent information) during the period from 2010/2011 to 2014/2015. The computation was also done by subsamples of small, medium and large scale companies and agricultural, industrial and service companies. The potential CIT revenue was computed by multiplying the total aggregate business profit and income by the marginal CIT rate, and the collectible CIT revenue was computed by subtracting the aggregate business profits and income exempted from the potential CIT revenue. The loss of CIT tax revenue due to tax exemptions is defined as the difference between the potential CIT revenue and the collectible CIT revenue. The estimated loss of CIT revenue due to the exemption of the profit and income of the companies for tax purposes amounted to Rs. 7,231 million and Rs. 9,240 million in the 2010/2011 and 2014/2015 assessment years respectively. The period average loss of CIT revenue due to exemptions amounted to Rs. 8,100 million, which stood as 26% of the potential CIT revenue of the companies in the sample. This indicates that on average a tax loss of Rs. 7.98 million is reported per company due to the CIT exemptions. If the projection is made to the population of 5075 companies in question, the average tax loss due to exemptions amounts to Rs. 40,500 million, which would be about 41% of the average actual CIT revenue collected during the period. Following the same method, the loss of CIT revenue was estimated for small, medium and large scale companies. The loss of CIT revenue due to the exemptions granted for the profit and income earned by 656 small companies, 252 medium companies and 107 large companies in the sample amounted to Rs. 3,311, Rs, 429 and Rs. 5,500 million respectively in the 2014/2015 assessment year. On average, a tax loss of a total of Rs. 8,100 million is reported for the 1,015 companies between the 2010/11 and 2014/15 assessment years. Further, the results reveal that the average of annual tax loss due to exemptions per company is Rs. 2.6 million for medium companies, Rs. 5.5 million for small companies and Rs. 36.5 million for large companies during the period in question. The period average CIT revenue loss due to exemptions given to 14 agricultural companies, 381 industrial companies and 620 service providing companies in the sample was Rs. 15, Rs. 3687 and Rs. 4397 million respectively. The average CIT revenue loss per agricultural, industrial and service company is recorded as Rs. 1.07, Rs. 9.68, and Rs. 7.09 million respectively. The results reveal that service and industrial companies receive larger tax exemptions than agricultural companies. This situation signals the need for immediate policy attention to the tax exemptions.
A compass for navigating a complex world: Methodology reflection based on the developmental evaluation of the community memorialisation project
(University of Peradeniya, 2019-03-29) Silva, Nilakshi De; Sadaath, M.I.M.; Abeyrathne, G.D.R.U.U; Baskaran, S.
The Developmental Evaluation (DE) approach moves the focus of evaluation away from ex-post proving the impact of the project with a view to designing the next project, to directly and immediately helping ongoing projects to adapt and improve their design and implementation. The present study is a methodology reflection based on the experience and learning from using the DE approach to support an innovative project in a complex and changing context, namely the Community Memorialisation Project (CMP) implemented by Search for Common Ground, Sri Lanka, and the Her Stories Initiative during the period 2016-2018. The aim of this paper is to share the key learnings and experiences of using the DE approach to support Community Memorialisation Project. The qualitative–exploratory approach was employed and data were collected using one-on-one interviews and secondary sources. The thematic analysis with the descriptive approach was applied to analyze the data. The study reveals that experience of DE for the CMP is largely positive, but it is also clear that it worked due to the presence of several preconditions. The DE approach needs a substantial time commitment and openness to reflection and sharing learning from the project team, designing and administering evaluation tools together, as well as collaboratively analysing the data promoted an evaluation culture within the team. The findings also revealed that DE helped to provide a better evaluation of the CMP than a more traditional approach; it helped to generate substantially more data than an ex-post evaluation, and the evaluator has a deeper, more nuanced and detailed perspective on the project as to what and how to evaluate it. Had the project had only a rigid log frame approach to tracking changes or an external end line evaluation much of the rich learning that CMP was able to generate – about memory, memorialisation and its role in non-recurrence of violence – may have been lost.
The psychology behind social work and how it should be processed? An intended systematic review
(University of Peradeniya, 2019-03-29) Bulathwatta, B.D.A.D.N.
Psychology is the subject that studies the human mind and behaviour. Social work is the subject related to society and social wellbeing. There is a general discrepancy between these two subjects. However, both Psychology and Social Work developed their core subjects with a focus on the human being as a unique organism and as the foundational first unit. The bottom-lines of the subjects are interrelated. There are different principles, which have a Psychological background such as the Psychoanalysis' explanation of deviate social behaviour based on individual personality characteristics. Germain and Gitterman (1980, 1996) explain the life model of social work in a contextual manner in which it leads to the larger social context and its matter of resulting psychological haphazards and rehabilitation process within the social framework. The social work theory textbook by Payne (2005) explains the social work context with a focus on the psychology behind it. Society and its complexity cause numerous social dilemmas. Clinical social work is also a popular application of social work at present where people get help in a clinical setting. A Country like ours can integrate clinical social work with midwifery activities with a proper background knowledge of psychological aspects involved. There are certain psychosocial damages experienced by people that can recover or get worse due to the lack of individual resilience capacities and social support systems, within the social context in which they live. Social work in this context plays a role as a social support system. It can encourage people‘s wealth and wellbeing at the same time, and it can facilitate people‘s capacity for positive growth. This systematic review intends to figure out the psychology behind helping people in different social contexts. Why is social work needed? What does it mean in terms of the psychological point of view? How social work can be facilitated by Psychology? How social work can use psychology in the rehabilitation process? Numerous theories have been formulated in this regard. The present systematic review is primarily based on the psychodynamic approach highlighting the larger social context, child rearing in the social issues, and consideration of personality differences in social work.
The controversial views on the life-span of the buddhasāsana:A critical analysis
(University of Peradeniya, 2019-03-29) Ven. Sirisumangalasami
This paper engages with the controversial views on the duration of the Buddha‘s Dispensation in the context of the Theravāda tradition. In Theravāda Buddhism, there is an idea that the Buddha-sāsana is destined to gradually decline and disappear. The Pāli canonical texts, particularly the Cūlavagga of Vinaya and Aṅguttara-nikāya, have predicted that the duration of Buddhism will be one thousand years (Vin.II pp.253-256; A.IV pp.274-279.). However, the subsequent commentarial literature mentions that the Buddha-sāsana will last five thousand years (Vin.A.VI p.1291; A.A.IV p.137.). In fact, the commentator Buddhaghosa‘s reference to the one-thousand-year life-span of the Sāsana refers to the period of time within which, according to the Buddha himself, Arahants who attain analytical knowledge (Paṭisambhidā) could be found. According to him, the Sāsana will last for five millennia: (a) the first millennium for Arahants who attain analytical insights (Paṭisambhidā), the second millennium for the Arahants who are supported by bare insight (Sukkhavipassaka), the third, fourth, and fifth millennia for those who have attained the Anāgāmi, the Sakadāgāmi, and the Sotāpanna status respectively (Vin.A.VI p.1291; A.A.IV p.137.). This poses several questions: Will Buddhism last only five-thousand years? Can it not exceed the five-thousand-year limit? Or, could Buddhism not disappear before the expiration of the five-thousand-year period as it has in India? If the Dispensation exists for five millennia, does it imply that no one can destroy it before the five-thousand-year period comes to an end, or that no one can make Buddhism continue beyond that point? This study addresses these questions. No detailed study has been done on these issues yet. In this study is based on an examination of certain key Pāli texts and their commentaries as primary sources and books, monographs and other texts by modern Buddhist scholars as secondary sources. The findings in this study suggest that the disappearance and perpetuation of the Sāsana wholly depend on the Buddhists. If Buddhists follow and practice what the Buddha has taught their religion will stand firm even for ten thousand years. If they act otherwise it will cease to exist within a very short period of time. It is also found that the Buddhasāsana will definitely be extinct one day however much effort the Buddhist disciples make to strengthen it, because every conditioned phenomenon is impermanent (Sabbe saṅkhārā aniccā). The Buddha-sāsana is no exception to this principle.
Buddhist approach to pragmatism: An investigation of ethics in linguistic communication with reference to the abhayarājakumārasutta in the majjhimanikāya
(University of Peradeniya, 2019-03-29) Ven. Dhammanisanthi, Ekala
The pragmatic theory of truth found in western and eastern philosophies can be identified through the theories of justice and pragmatism taught in eastern philosophy. Its origin is often attributed to the philosophers such as William James, John Dewey and Charles Sandres Peirce. Based on the Buddhist approach to western pragmatic theory, the present study discusses the importance and use of truth and the language practice in ethics. All arguments of the western teachings of pragmatism of truth sometimes collapse as truth occasionally becomes useless and untruth becomes useful. However, one of the Buddhist sources titled the Abhayarājakumārasutta of the Majjhimanikāya provides a defensible account of the language and the use of truth. There, two major theories on the correct use of truth are divided into six conditions. The above sutta proposes ethical values through truth and language practice. Truth should be what has occurred and prevails for the well-being of all. This sutta clarifies that whether truth is pleasant or unpleasant to a particular person, the correct understanding and use of it would yield better results. Similarly, untruth is ethically useless. Also evident is that even obvious norms of truth become useless unless their existence ensures the good of all beings.

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