PGIHS-RC 2019

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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.
A conceptual framework of source credibility in the case of fake news phenomenon on facebook
(University of Peradeniya, 2019-03-29) Siraj, F. Zaadha; Usoof, Ramila
The astounding progress in communication, although crucial for many modern day advancements, has also posed certain challenges that we struggle to overcome today. The fake news trend, which is one such challenge, has taken complete control over the digital world to such an extent that we have come to accept it as a norm of our daily information consumption. Despite the normalization, fake news, which is intentionally fabricated information, deceptive content, or grossly distorted actual news reports, has in the recent past been the source of panic, trauma, violence and hatred. One of the factors that facilitate the rapid and easy spread of fake news in today‘s world is the advent of social media. Facebook among many is one of the most popular social media platforms with over two billion active users. The uncharted freedom of expression on Facebook perpetuates the easy spread of fake news. While many studies explore the means of spreading fake news on Facebook, there seems to be little research on the user-psychology behind accepting fake news on Facebook. The Yale theory on persuasion proposes that human beings accept and believe in information when they perceive the source to be credible. Source credibility, on the other hand, is dependent on the trustworthiness, expertise, likability and attractiveness of the source. This perspective, although applicable in real life situations, is not an accurate representation of the online behaviour of Facebook users. This study attempts to develop a conceptual framework to explain the user acceptance of fake news on Facebook; to explain, predict and understand the phenomenon while challenging the existing body of research. For this purpose, mainly qualitative methods were used. Initially, important research findings related to the research topic were obtained. An extensive analysis was then conducted on the existing literature on persuasive processes, online user behaviour and source credibility. Following a systematic in-depth study, a comprehensive conceptual model was proposed to explain the user psychology behind accepting fake news on Facebook. The conceptual model proposed by this study consists of three determinants: demographic factors, group identity and selective attention. It is proposed that certain demographic factors such as age, gender, level of education and place of residence could affect the user vulnerability to accept fake news. Secondly, sharing the same group membership as the source can also make users readily accept the information without questioning its credibility. This study, therefore, is an attempt to reevaluate the existing research on persuasive processes, focusing on the fake news phenomenon in the context of Facebook, and it proposes demographic factors, group identity and selective attention as the potential determinants of user acceptance of fake news on Facebook.
A historical study of the gavampati cult with special reference to slapat gavampati in early myanmar buddhism
(University of Peradeniya, 2019-03-29) Candimā, Tlagoon
The Saint "Gavaṃpati" had earned a good fame in early Mon Buddhist history of Myanmar. The epigraphical evidence found mainly in Pagan and Pegu areas of Myanmar show the significance of Saint Gavaṃpati worshiped in Mon and Burmese Buddhist traditions during the 12ᵗʰ Century CE. Similarly, the statue of the "Fat Monk" or "pot-bellied Monk" belonging to that period has been unearthed during archeological excavations not only in Myanmar but also in neighboring countries such as Thailand. A preliminary study of this figure has suggested that the "Fat Monk" was a patron saint of the Mon people, who introduced Buddhism to Thaton, an ancient Mon Kingdom of lower Myanmar. The present study reexamines the earlier research claims on the statue of Gavaṃpati from the perspectives of both textual and archaeological findings. According to the Sanskrit text Mahākarmavibhaṅga, Gavaṃpati Thera converted people of Suvarnabhūmi to Buddhism. The mission of the two Theras, So a and Uttara, in the Theravada tradition is also well depicted in Mon and Myanmar chronicles. In any case, what is the relationship between those two accounts? How many saints bear the name of 'Gavaṃpati'? And again, why is he that much important in early Mon Buddhist tradition? Our current knowledge of the so-called "Gavaṃpati Tradition" reveals that ancient Mon Buddhists in Myanmar had relations with Northern India Buddhism. On the other hand, the Buddhist school of Sarvāstivāda spread over Myanmar had also influenced Mon Buddhism while Theravada Buddhism was firmly rooted later. Therefore, Gavaṃpati Thera seems to be the first Buddhist missionary to Myanmar who influenced establishing a particular school with his appellation. Whereas the role of Gavaṃpati has been forgotten by later generations, veneration of him is active even today.
A historical study on the kandyans’weapons and armors
(University of Peradeniya, 2019-03-29) Weerabahu, W.M. Hiran Madhusanka
During the early stages of human evolution, the most basic human need was protection, and food and accommodation were secondary needs. The main reason for this was the threats posed by external predators. Over time they developed create various protection methods (instruments) and physical objects. Moreover, security became a political necessity and it has been a decisive factor as far as the existence of states is concerned. Therefore, security system was important for the rulers to protect their states, power and people. Protection is the lifeblood of a country. Therefore, there are also special security organizations in place. In the course of Sri Lankan history, protection mechanisms associated with different periods can be identified. The research also studies the use of weapons by Kandyans during the Kandyan period, particularly at the times of uprisings. The research examines the technical and non-technical weapons used against the Portuguese, the Dutch and the English. These include swords, bows, and arrows, which are traditional tools and technical weapons. The objective of this research is to explore how the weapons and armors were used in the Kandyan period. Different sources were used for this research. However, the lack of related sources is a limitation for his study. However, since conflicts between the upcountry and outsiders have occurred during the Kandyan period, we can conclude that there should be a sufficient amount of details on Kandyan weapons and armors.
A review on the similarities of three works in sanskrit kathā literature: VetālapañcaviṂśati, simhāsanadvātrimśikā and śukasaptati
(University of Peradeniya, 2019-03-29) Ven. Indananda, Welipitiye
Kathā Literature is a broad division of the narrative literature in classical Sanskrit. The Mahābhārata and the Rāmāyaṇa, the two great epics in Sanskrit, symbolize a significant juncture of this literary tradition. The three Sanskrit compositions discussed in this paper, Vetālapa caviṃśati, Siṃhāsanadvātriṃśikā and Śukasaptati, are considered as individual works. This research study was carried out as a comparative study where the structures and styles of the three aforesaid works were compared. Although those works have been written independently, it can be identified through a comparison of the works that there are a number of similarities among them. These similarities include the use of a frame story/main story and binding different sub-stories around the that, the expansion of the frame story for a particular length using substories, the setting of each sub-story in a single structure, the telling of sub-stories by main characters and the finalizing of the whole work by returning to the frame story. Those similarities in terms of narrative structure cannot be seen in other famed works in the Sanskrit Kathā Literature. Besides, these three works have been titled in a similar manner, indicating the content and the quantity of the stories. Although the period and authorship of these books are still controversial, it can be imagined that they all have been written during a particular era perhaps with short gaps between each other. On the other hand, these writings assist us in identifying a new trend in the Sanskrit literature that prevailed after the 11ᵗʰ Century A.D. as per the comments made by critics. The specific narrative structure that appears in these three books differs from the structure of the Pañcatantra and the Kathāsaritsāgara but remains quite similar to that of the wellknown Persian work One Thousand and One Nights/The Arabian Nights. Books composed in the same structure but in two different literary traditions in the world draw considerable attention. Accordingly, it can be said that they show an attempt to introduce some stories selected from ancient Indian sources and folktales through new narrative structures. The similarities in these works may have not been random circumstances but due to the influence they had on each other.
A theoretical study on the early buddhist perspective of counseling for the prevention of illicit affairs
(University of Peradeniya, 2019-03-29) Rathnayake, R.M.A.K.
The aim of this paper is to investigate the role that Buddhist Counseling could play in married life. Illicit Affairs convey bitter suffering for both the husband and the wife in marriage. Even though Sri Lankans have been pursuing Buddhism, which promotes healthy human relations, adultery related family issues are at a higher level. The lack of awareness regarding the value of the Buddhist teaching lead problems between husbands and wives. The objective of this paper is to identify the extent to which Buddhist canonical teachings could be used to overcome illicit affairs. When paying attention to psychological and sociological research, it could be noticed that a considerable amount of experiments has been done in relation to illicit affairs. Many studies have uncovered a number of causes for illicit affairs. However, they have not given successful solutions to resolve the issue. A limited number of Buddhist articles have been published on illicit affairs emphasizing the negative consequences of such affairs, and they too have not identified prevention methods based on Buddhism to overcome the issue. Knowledge is incomplete if it is not pragmatic. The mere recognition of the problem of illicit affairs is not sufficient to resolve the problem; it is important to propose a cessation method. The present study pays attention to the mentality of the couple. According to Buddhism, passion and defilements arise in the unrestrained mind. The failure to recognize that could result in the deterioration of the husband-wife relationship. This paper adopts the approach of the four noble truths in conceptualizing and addressing the idea of illicit affairs: the nature of illicit affairs, the causes of illicit affairs, the cessation of illicit affairs, and the path leading to the cessation of illicit affairs. According to this theory, it is easy to recognize the nature and negative consequences of illicit affairs. Recognizing the nature of illicit affairs and their unhealthy results is not sufficient as far as solving the problem is concerned. The present paper examines the problem from the perspective of Buddhist ethical teachings. The Buddhist path for this problem is more practical since the noble aspiration of the Counseling techniques, which are available in the Buddhist doctrine, is to overcome all kinds of suffering. This study used the interpretative approach, and hermeneutics was employed as the method of the study. The key texts are the Siglovāda-sutta of the Dīgha-nikāya and the Samajīva-sutta of the Anguttara-nikāya. A number of discourses from the Sutta-pitaka were selected in order to address the research problem. The Buddha‘s teaching of the Four Noble Truths was employed to analyze the data. The study shows how the selected Buddhist discourses could be applied as a theoretical approach for the prevention of illicit affairs.
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.
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.
Assimilation or integration: A study of Indian diasporas in Sri Lanka in the context of human rights and multiculturalism
(University of Peradeniya, 2019-03-29) Gunarathne, M. Sriyani
Indian Diasporas in Sri Lanka are comprised of more than fourteen microscopic communities of Indian origin. They are descendants of various business communities from many parts of India who have migrated to Sri Lanka for centuries and of indentured labourers drawn from agrarian classes in South India who played a crucial role in the economic transformation of the island under European colonial rulers. When Sri Lanka became an independent nation in 1948, citizenship rights of these communities emerged as a controversial and crucial issue in the composition of the Sri Lankan community. Some of the members of these communities were expatriated on the basis of high citizenship requirements under the Citizenship Act of 1948 and the Indian and Pakistani Residents (Citizenship) Act of 1949. Others who remained in the island confronted a complex situation with regard to safeguarding their economic interests and political status and also their diasporic identity. This research study investigates how the universally accepted human rights regime unfolded in the evolution of a multi-cultured plural society with a number of communities of Indian origin in post-independent Sri Lankan society. The research problem addressed here is the struggle of these communities in safeguarding diasporic interests in contemporary Sri Lankan society, particularly in respect of minority ethnic and cultural rights from the perspective of the liberal concept of multiculturalism. The analytical and conceptual guidelines for this research study are derived from the 'liberal cultural approach on multiculturalism' as explicated in Will Kymlicka‘s 1995 study Multicultural Citizenship: A Liberal Theory of Minority Rights. Sri Lankan multicultural society can be recognized as a multinational society composed of a majority and many minority nations. The Sinhala-Buddhist culture of the majority community is recognized as the predominant culture of the Sri Lankan nation. Applying Kymlicka‘s hierarchical classification, other Sri Lankan ethnic groups can be identified as national minorities and non-national minorities or ethnic minorities. According to this classification, Indian diasporas fall into the category of ethnic minorities since they are 'voluntary immigrants' in the Sri Lankan society and are therefore the weakest in relation to cultural rights. Therefore, they face the challenge of either assimilation or integration into the majority culture.
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.
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.
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.
Burden of proof: Sañjaya belatthiputta, nāgārjuna and derrida’s persistence on negation to prove affirmative claims
(University of Peradeniya, 2019-03-29) Kumara, J.D.A.
Sañjaya Belaṭṭhiputta, an ascetic teacher in Ancient India, was contemporaneous with Mahavira, the leader of Jainism and the Lord Buddha. Sañjaya gained much popularity due to his sceptical teaching and Ajñana school of thought. He refuses all forms of knowledge, and he was also named as eel-wrigglers (amarāvikkhepika). As per Hecker (1994), Sañjaya's teaching can be counted as a dialectical existentialism-a refusal to take a stand on the crucial moral and philosophical issues. He gives negative answers to all questions post to him. The Buddha left some questions unanswered, but Nāgārjuna, the 2ⁿᵈ Century CE Indian Buddhist philosopher, who articulated the dogma of Śūnyatā, made an attempt to answer certain unanswered questions formulated by the Buddha. Nāgārjuna deals with negation in his work in contrast to Lord Buddha as the Buddha is basically affirmative in his doctrine. According to Derrida's philosophical dialectical approach, the otherness of the other, negation is to be used for deconstructing logocentrism and for questioning the positivity of knowledge. Derrida's work can be interpreted as a prolongation and radicalization of Adorno‘s project, which rejected this positive element wherein the result was something greater than the parts that preceded and argued for a dialectics which produced something essentially negative, with différance as the notion that embodies this negativity most directly. The burden of proof is the obligation on a party in a dispute to provide sufficient warrant for their position. The three philosophers taken into account here unabatedly struggle with the burden of proof and resort to negation in their arguments. The hermeneutics method, an epistemic endeavor of text interpretation, was used in this research. This study is based on an interpretation of texts and other meaningful materials based on solid empirical evidence. This approach is ideal for the project as data and hard evidence are not easily available on human experience, historical, interpretive and analytical matter. Mūlamadhyamakakārikā, Of Grammatology, Writing and Difference, Voice and Phenomenon, Samaññaphala Sutta and other major Pāḷi canon were used here to analyze negation in the three different philosophers who lived in three different times in the world history. The objective of the study was to figure out how negation played a pivotal role in philosophical logic of the philosophers Sañjaya Belaṭṭhiputta, Derrida and Nāgārjuna. The hypothesis examined in the study was that the negation is one of the central logical notions in philosophies of Sañjaya Belaṭṭhiputta, Derrida and Nāgārjuna. The conclusion of the study is that proof is not only on the affirmative side of an argument but also in the negation, non-existence, hence Sañjaya Belaṭṭhiputta, Derrida and Nāgārjuna adopted negation as a determination for the burden of proof.
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.
Determinants of performance of services rendered by technical staff of Ceylon electricity board: The case of the Peradeniya region
(University of Peradeniya, 2019-03-29) Karunarathna, Kenesha
Electricity Customer Service Centres of Ceylon Electricity Board constitute the serviceoriented sector within the establishment that is responsible for providing new electricity connections to retail and heavy supply customers, attending to breakdowns and power supply failures, and carrying out maintenance work. Over the years, Electricity Customer Service Centres have been criticized for their inefficiency, ineffectiveness, and poor performance. The electricity customers in the Peradeniya Region frequently experience power failures. Attending to breakdowns and restoring power supply is often delayed. There are significant delays in attending to many complaints, while the average restoration time exceeds the expected time period. Hence it has been a burden and challenge for the management of Electricity Customer Service Centres to overcome this situation in order to attain service excellence. The main objective of the research study was to identify the determinants of performance of the technical staff in the Electricity Customer Service Centre of Ceylon Electricity Board in the Peradeniya Region and to analyze the relationship between performance and predicted determinants/variables. The predicted variables were formulated as training, supervision, resource allocation, and job insecurity, which are the independent variables of the study, while employee performance was identified as the dependent variable. The sample population of the study included the technical staff of the Electricity Customer Service Centre of the Peradeniya Region. Quantitative data were derived from a self-administered questionnaire with open ended questions, while secondary data were collected from employee performance reports and analytical information from the Area Office. The relationship between the independent variables and the dependent variable were tested using the statistical tools of Central Tendency Analysis and Pearson‘s Correlation Analysis. According to Central Tendency Analysis, the technical staff disagree that effective training is conducted by the Ceylon Electricity Board, that they are successfully supervised by their supervisors, that they have adequate resource allocations and that they enjoy job security. The Pearson‘s Correlation Analysis indicated that there is a positive linear relationship between training, supervision, and resource allocation with employee performance, and a negative correlation between job insecurity and employee performance. Moreover, training and employee performance bore a marked degree of correlation, supervision and employee performance bore a moderate degree of correlation, resource allocation and employee performance bore a low degree of correlation, and job insecurity and employee performance bore a negligible correlation. Therefore, it was reliably concluded that the Electricity Customer Service Centres of the Peradeniya Region experience poor performance due to ineffective training, unproductive supervision, and inadequate resource allocation.
Economic and environmental impact of fly ash dumping at lakvijaya power station in Sri Lanka
(University of Peradeniya, 2019-03-29) Thilanka, H.R.A.C.; Arachchi, I.A.J.I.; Paranamana, G.P.; Herath, H.M.W.A.
Lakvijaya Power Plant is the only coal-fired power plant in Sri Lanka. In general, coal power plants have negative effects towards the environment during the power generation process. Lakvijaya Power Station continuously emits fly ash and bottom ash as by-products of its coal burning process. The ash content of the coal used at Lakvijaya Power Station is 15%, and it gets converted into fly ash and bottom ash at a ratio of 9:1 on average. The low quality fly ash that gets produced cannot be sold to cement producers, and therefore, it has to be dumped in the power plant premises thus causing economic and environmental issues. With this background, there are three objectives of this study: evaluating the economic impact of fly ash dumping compared to fly ash selling, identifying the environmental impacts of ash dumping compared to fly ash selling, and identifying the possible solutions to mitigate the negative economic and environmental impacts of ash dumping. Primary data were used to analyze the socioenvironmental effects of fly ash dumping, while secondary data were used to identify the financial feasibility of ash selling instead of ash dumping. Primary data were collected using field visits, which included direct observations and focus group discussions. The purposive sampling method was employed to identify the focus group among villagers and plant staff. The sample included 40 villagers from Narakkalliya and Norochcholei and 17 workers employed at the power plant who do not live in the two concerned villages. Under data analysis, financial cost benefit analysis (NPV), Cost-benefit analysis for non-valued and non-quantified effects (non-financial analysis) and Environmental Impact Assessment (EIA) were conducted to identify the economic and environmental impacts of fly ash dumping. Under the financial analysis, the payback period was found to be three years, which is a short period of time (less than 5 years), and that shows that fly ash selling is financially viable compared to ash dumping. According to the non-financial analysis, the net effect of ash dumping was found to be negative compared to ash selling, which means that ash selling is economically effective. Moreover, EIA shows that ash dumping in the ash yard causes an adverse environmental impact. Therefore, it could be pointed out that the selling of fly ash would result in mitigating all these adverse impacts, thereby ensuring a better condition for the environment. According to the financial and non-financial analyses, it could be concluded that fly ash dumping leads to negative economic and environmental impacts, and that therefore, fly ash selling as opposed to dumping entails positive economic and socio-environmental consequences. Therefore, measures to improve the quality of fly ash, which could then be sold, could be identified as a possible solution to the problem. The quality of fly ash could be enhanced by increasing the capacity of the air system to enable a complete combustion in the furnace.
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.'
Elimination of three immoral root causes through buddhist psychological therapy
(University of Peradeniya, 2019-03-29) Ven. Jatila (Namhsan)
Humans are overwhelmed by three immoral root causes: greed, hatred and delusion mental disorder and disharmony. These immoral root causes should be eliminated to bring peace and happiness to oneself and society. To solve this problem, one could use Buddhist psychological therapy by developing morality (sīla), concentration (samādhi) and wisdom (paññā). Greed, hatred and delusion are mental factors and defilements, which bind beings to saṃsara suffering. Under the influence of these three immoral root causes, one commits evil deeds, creates problems and violates human rights. To reduce them, one should first cultivate good moral conduct by avoiding evil conduct, cultivating good deeds and purifying one‘s mind. One should change his/her mind. Greed could be eradicated by practicing giving. Hatred could be appeased with loving kindness and tolerance. Delusion could be gotten rid of by developing wisdom. Furthermore, one could contemplate on tranquility meditation subjects suitable to his/her temperament. The lustful person should contemplate on the ten impurities and practice mindfulness to suppress lust effectively. The hateful person should meditate on loving kindness, compassion, sympathetic joy, etc., to purify the mind. The delusive person should reflect on breathing in and breathing out to calm down the restless mind. This is the establishment of concentration by tranquility meditation. One should keep upon contemplating insight meditation. One sees the true nature of mentality and materiality as they actually are through contemplation on impermanence, etc. This leads to insight knowledge. In this way, gross defilements can be temporarily reduced by cultivating morality. Moderate defilements can be extinguished for a long time by concentration. Latent defilements could be completely eradicated by wisdom. The defilements are eliminated by the supramundane paths. The spiritual stages of the individual depend upon the abandonment of defilements and the attainment of the supramundane paths levels. In conclusion, it could be said that one affected by greed, hatred and delusion is harmful, and therefore, these immoral root causes should be suppressed so that one could live harmlessly and peacefully in society. One should transform oneself from a troublemaker to a peacemaker. One should change one‘s mind – from greed to non-greed, from hatred to non-hatred and from delusion to nondelusion. Defilements must be eliminated morality, concentration and wisdom.
Exploring counselling and guidance needs of pirivena students in Sri Lanka
(University of Peradeniya, 2019-03-29) Ven. Gunalankara, G.; Ven. Wijithatissa, K.
The Pirivena education system, which dates back to more than a thousand years in Sri Lanka, is the main system of education for Buddhist monks. Pirivena education differs from the general school setting in many respects, such as the status of the student and certain specialties of the syllabi. Counselling and guidance are considered one of the most effective and vital services for students in the school setting, which leads to achieving their academic goals and personal growth. The purpose of a counselling programme in education settings is the development of the academic, career, social and personal domains. However, there is no counselling and guidance programme in the Pirivena education system at present. Pirivena students, mainly monks who have been separated from biological parents and are cared and fed by chief monks of the temple or the Pirivena, may be vulnerable to various kinds of problems mentally, emotionally, socially and personally. There is a dearth of research on them and their problems. No research has been done to investigate their counselling and guidance needs. Therefore, this study is designed to fill that gap as it seeks to identify the counselling and guidance needs of students, especially monks, in the Pirivena education setting. The research was conducted under the qualitative research method. A sample of 43 student monks was selected from five Pirivenas in the Kandy district based on the convenient sampling method. The data collected using the focus group discussion method were analysed under the content analysis method. The focus group discussion was conducted under three themes related to the student monks in the Pirivena. The study revealed that they have academic problems, such as the lack of motivation for education, insufficient awareness regarding the psychological dimensions of learning and studying, and issues related to memorising. When it comes to personal and social aspects, unusual punishments and cruel blaming, low self-esteem, low reinforcement of good work and conflicts with the teacher could be identified. It is concluded that considering their problems, a counselling and guidance programme is a predominant need for the Pirivena. As such, the chief monks and teachers of the Pirivena need to be more sensitive to student monks and their psychological conditions.
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.

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