posted February 23, 2005 06:21 PM         

Though Arahat Mahinda may be credited with the introduction of Buddhism to the people of Sinhela there is legendary belief that the Buddha himself thrice visited this country then known as Heladiva. On one such occasion he is believed to have preached the doctrine of Abhidhamma or deep Buddhism to those who were present. To listen to and then assimilate Abhidhamma is a feat that could be accomplished only by people with a highly developed state mind. It is therefore not unreasonable to believe that the people who lived in Heladiva during this visit of the Buddha would have belonged to a highly developed civilization. It is also difficult to believe that if such an advanced civilization did exist that these highly intelligent people would not have taken to Buddhism after listening to the Buddha himself. Be that as it may, there is however no evidence in Mahavamsa of the practice of Buddhism in Heladiva during the arrival of Vijaya in 483 B.C.

Devanampiyatissa was the first king who offered his country to the Buddha. Many other kings followed him and rededicated the island of Sinhela to the Buddha, Dhamma and Sangha. Therefore this island which has become the land of the Buddha through the act of offering performed by Devanampiyatissa and many other subsequent kings was designated as Dhammadvipa the land of Dhamma. It is because of this undisputed ownership that there is a traditional practice from ancient times to offer part of the harvest from the paddy fields each season first to the Buddha. This portion of the paddy harvest traditionally set aside each season to the Buddha, is offered either to the Sri Maha Bodhi at Anuradhapura or to the Daladha Maligawa in Kandy. Even the first portion of the milk rice prepared from newly harvested paddy is offered to the Buddha before it is even offered as a thanks giving to gods or consumed by the cultivator and his family.

King Devanampiyatissa declared Buddhism the state religion of Sinhela in 246 B.C. Two Hindu Tamil usurpers named Sena and Guttika threatened this status for a short period of twenty-two years (177 B.C to 155 B.C). Though king Asela restored the status of Buddhism as the state religion for a decade (155 B.C to 145 B.C) by vanquishing the usurpers, he was himself defeated by another Tamil invader Elara and Buddhism was once again under threat for a period of forty-four years (145 B.C to 101 B.C). The great warrior king Dutthagamini defeated Elara the Tamil invader of Rajarata in 101 B.C and Buddhism was restored to its rightful place once more. On his demise his younger brother king Saddhatissa continued with the good work for a further twenty-four years.

2 Buddhism flourished in Sinhela for the next thirty-four years during the reign of Thulathana, Lanjatissa and Khallatanaga and Vettagamini Abhaya (Walagambahu) until Tamil invaders defeated him in 43 B.C. King Vettagamini Abeya however vanquished the Tamil invader Dathika fourteen years later in 29 B.C and from then on Buddhism was the state religion for 462 years until King Mittasena was slain by a Tamil invader named Pandu in 433 A.D. Thus Buddhism was once more under threat due to a Tamil invasion for a period of twenty-seven years. However in 460 A.D King Dhatusena annihilated Pithiya the ruler of the Tamil invaders and Buddhism regained its lost prestige once more. There is no record of a serious threat to Buddhism in Sinhela for the next 169 years. It was however under threat during the twelve years reign of King Dathopatissa I (629 A.D to 641 A.D) who collaborated with Tamil troops and desecrated Buddhist temples.

From 650A.D to 1059 A.D Chola and Pandian troops from India invaded Sinhela on numerous occasions and Buddhism was under serious threat. In 1050A.D. the powerful south Indian Chola Empire extended its tentacles to Sinhela, captured its then capital city of Polonnaruwa and renamed it Jananathapuram. The invading Chola troops killed the Sinhela inhabitants, ransacked the Buddhist monasteries and left a trail of destruction behind them and dominated most parts of Sinhela until King Vijayabahu I convincingly defeated these powerful Chola forces and drove them out of the country. It is an accepted fact that neither the Sinhalese race nor Buddhism would have survived the atrocities of the Chola invading forces if not for the bravery of King Vijayabahu I. During his reign of fifty-five years (1059 A.D to 1114 A.D) Buddhism was once more restored to its rightful place. It received a further boost as the state religion during the reign of King Parakkamabahu the Great (1153 A.D to 1186 A.D).

While little is known of challenges to Buddhism from 1186 A.D to 1521 A.D, the history and chronology of Sinhela is confusing from 1521 A.D to 1581 A.D as the country was not under one dominion but split up into several kingdoms. Bhuvanekabahu VII (1521A.D to 1550A.D) reigned at Kotte and his youngest brother Mayadunne (1521A.D to 1581A.D) at Sitavaka. There was in addition a king named Viravikkrama also known as Kumara Bandara who reigned at Kandy around 1542 A.D. After the demise of Bhuvanekabahu VII his feeble successor Dharmapala (1550A.D to 1597 A.D) became a Christian in 1557 A.D in order to maintain himself with Portuguese support. The inhabitants of Sinhela considered him as a puppet king and he had little or no support from his subjects. He died after reigning nominally in Kotte for forty-seven years. In his last will he left his kingdom to the King of Portugal. This is how the king of Portugal was able to stake a legal claim to at least a part of the maritime province. These Portuguese invaders had little or no respect for Buddhism. They ransacked Buddhist places of worship and their wanton acts of destruction angered the Buddhist populace of the island. They tried to establish Christianity in the Maritime Provinces by the use of force carrying the sword in one hand and the bible in the other. Therefore the Buddhist bikkhus and populace of Sinhela rallied round King Mayadunne to defeat the Portuguese oppressor, while Dharmapala the puppet king of Kotte helped the Portuguese to convert Buddhist to Roman Catholics in his kingdom.

3 Rajasinha the son of king Mayadunne distinguished himself at the age of eleven years by his bravery and grew up to become a magnificent general in his father's army. He defeated the Portuguese in many battles but was unable to dislodge them from the island. However in his eagerness to ascend the thrown he killed his own father King Mayadunne in 1581 A.D. He was consecrated as Rajasinha I and reined in the kingdom of Sitavaka from1581 A.D to 1593 A.D. After committing the act of patricide and becoming king he had turned to the Buddhist bhikkhus for forgiveness. The wise Buddhist bhikkhus expounded him the doctrine but could not win over the wicked mind of this brave but foolish king. Full of fury he next consulted a fakir who had been banished from India for help and was told he would be forgiven if he changed his religion and became a believer of the Siva faith. Instigated by the Hindu fakir he slew the community of bhikkhus, burnt sacred Buddhist books and destroyed Buddhist temples and monasteries. Buddhists were persecuted in the greater part of Sinhela during this period, with Rajasinha giving Royal patronage to Hindusim in his kingdom of Sitavaka and Dharmapala giving Royal patronage to Christianity in his kingdom of Kotte.

Vimaladhammasuriya I (1592 A.D to 1604 A.D), Senaratana (1604A.D to 1635A.D), Rajasinha II (1635A.D to 1687), Vimaladhammasuriya II (1687 A.D to 1707 A.D) and the last Sinhalese King Siriviraparakkama Narindasinha (1707A.D to 1739A.D) undertook the daunting task of reviving Buddhism in Sinhela after the tremendous damage caused to it by Dharmapala of the Kotte kingdom and Rajasinha I of the Sitavaka kingdom. In 1697 the Dutch supplied ships to king Vimaladhammasuriya II to bring bhikkhus from Burma for an Upasampada (higher ordination) ceremony at Getamba in Kandy. However it was King Kittisirirajasinha (1747 A.D to 1782 A.D) who ultimately succeeded in resurrecting Buddhism to its due place in this country. Kittisirirajasinha who was of a foreign dynasty, the Nayakkar clan of Indian origin, became a Buddhist when consecrated as the king in 1747 A.D. By this time the community of bhikkhus were mostly Samanera and the Upasampada ceremony was not in practice. King Kittisirirajasinha therefore sent Samanera Waliwita Saranamkara to Siam (Thailand) to receive Upasampada. On his return from Siam after receiving higher ordination he conducted regular Upasampada ceremonies in Sinhela to firmly reestablish the presence of the Upasampada bhikkhu of higher ordination once more.

Though Buddhism did survive as the state religion the influence of Hinduism from India was to become more prominent during the rule of the Vaddika kings of the Nayakkar clan that commenced with Sirivijayarajasinha (1739 A.D. to 1747 A.D). Though these kings from a foreign dynasty became Buddhist on ascending the throne in Sinhela many of their queens who were from the Nayakkar clan continued to practice their own religion of Hinduism. Therefore arrangements were made to provide them with Hindu places of worship within the Buddhist temples. Thus the influence of Hindu religious practices, culture and traditions began to slowly and gradually blend with Buddhist religious practices, culture and traditions. The worship of gods at devale constructed in Buddhist temples is partly the result of this influence. Even the Daladha Maligawa of the sacred tooth relic has the devale concept incorporated within the complex as further proof of this influence.

4 The Moors, who arrived before the Portuguese, were basically traders and were not interested in propagating their Muslim religion. They turned to king Senaratana of Kandy for protection when persecuted by the Portuguese due to trade rivalry. The Moors were allowed by King Senaratana to settle in the Kandian territories and marry Sinhalese women only after they agreed to take Sinhela names and become Sinhalese in not less than two generations. However they never honoured this promise that was given to King Senaratana. On the contrary many of them who married Sinhela Buddhist women compelled these women to become Muslims.

The Portuguese who invaded the Maritime Provinces of Sinhela in 1505 A.D were the first to commence significant proselytizing activity in this country. The Roman Catholic religion was given pride of place in the area that came under their rule from 1505 A.D to 1658 A.D. The Dutch who defeated the Portuguese in 1658 A.D took over the rule of Maritime Provinces until 1796 A.D. The Dutch Reformed Church was given prominence over the Roman Catholic Church during Dutch rule. When the Dutch commenced persecuting the Roman Catholics it was the Sinhela Buddhist kings who provided the Roman Catholics with protection. The British took over the Maritime Provinces from the Dutch in 1796 A.D. The British introduced the Anglican Church to the Maritime Provinces of Sinhela from 1796 to 1815. It spread to the rest of the country after it was ceded to the British on the 2nd of March 1815.

Robert Knox held the view that the Sinhalese race could never be subjugated as long as the yellow robe was there for its protection. It was this powerful Buddhist clergy that ensured the protection of Buddhism for posterity by the inclusion of the fifth article in the Kandyan Convention through which the Sinhela Chieftains ceded their kingdom to the British. It reads thus "The Religion of Boodhoo professed by the Chiefs and inhabitants of these Provinces, is declared inviolable and its rites, Ministers, and Places of Worship are to be maintained and protected." The text of this treaty was proclaimed as the legislative enactment of the Kandyan Provinces. English constitutional law has no application in determining rights and obligations under the treaty as the Kandyan Convention that is international law takes precedence.

There was much opposition from the Christian missionaries to the Kandyan Convention. These missionaries argued that a sovereign state of which the Anglican form of Christianity was the state religion, and the law of which decreed that its sovereign himself had to be an Anglican to ascend the throne, could not guarantee to the people of a foreign state that their religion its Ministers and their places of worship would for ever thereafter be maintained and protected by the Anglican British state and its Anglican Sovereign. Governor Brownrigg's explanations to such objections were "The 5th confirms the superstition of Boodhoo in a manner more emphatical than would have been my choice. But as the reverence felt towards it at present by all classes of the inhabitants is unbounded and mixed with a strong shade of jealousy, and doubt about its future protection and that in truth our secure possession of the country hinged upon this point, I found it necessary to quiet all uneasiness respecting it, by an article of guarantee couched in the most unqualified terms."

5 The Secretary of State for Colonies confirmed the ratification of the treaty by a letter dated 30th August 1815. However Governor Brownrigg and his successors never observed the Kandyan Convention in the sprit in which it was prepared and agreed upon. The freedom struggles of the Sinhela people in 1817 and 1848, which the British refer to as rebellions were as a result of this breach in trust. The British who were convincingly defeated in their attempt to invade the Kandyan Kingdom in 1803 with the massacre of Davie and his men always wanted revenge. This they were able to accomplish by instigating the so-called rebellions. The people of Sinhela paid a heavy price during the freedom struggles for their indomitable spirit. The British destroyed the flower of their leadership elite and confiscated their land and properties, the common people were killed or driven from their villages, their dwellings were burnt, their fruit trees were cut down and the country as a whole was scoured in all directions.

During the freedom struggle the Governor issued a proclamation dated 21st November 1818 unilaterally abrogating the Kandyan Convention and from there onwards during their colonial rule the British did extensive missionary work to convert many Sinhela Buddhist to Christians conveniently disregarding the 5th Article of the Kandyan Convention. Preference was given to Sinhela Christians over Sinhela Buddhists in the appointment to higher positions of influence in the British colonial government. The Sinhaela Christian families therefore gradually dominated the leadership portals in the British colonial administration. The seat of education that was the Buddhist temple also gradually lost its pride of place with the establishment of high prestige missionary schools. The education at village level conducted in temples was next made the responsibility of government schools by statute. The connections that the Sinhela people had with their Buddhist temples were thus gradually undermined without their very knowledge and the Buddhist values among the populace began gradually to take a downward slide and with it the Sinhela culture. One cannot exist sans the other since they are so closely interwoven, as much as a tree cannot exist without its bark.

While Buddhist and Sinhela values were thus under siege, a united effort was made in 1873 by the Christian clergy of all denominations to cross words with Buddhist wisdom expounded by the greatest Buddhist orator of that time venerable Migettuwatte Gunananda. The famous public debate was organized at Panadura by the Christian priesthood with the blessings of the colonial British administration. So powerful was venerable Gunananda's eloquence and reasoning during the Panadura controversy, which was intended to bring discredit to Buddhism, that the tables were turned against Christianity in this country as a result. It was after studying this debate that Colonel Henry Steel Olcott became a Buddhist. Bhikkhu Sangharakshita states "If at the Panadura controversy Christian fanaticism suffered its first serious repulse, by the ceremony at Galle (where Colonel Olcott and Madame Blavatsky embraced Buddhism) Buddhism scored its positive victory." Venerable Migettuwatte Gunananda, venerable Hikkaduwe Sri Sumangala, Colonel Olcott and his pupil venerable Anagarika Dharmapala were greatly responsible for the revival of Buddhism in Ceylon during the latter part of British rule. Sans their dedicated efforts Christian missionary work would have been able ensure that Christianity eclipsed Buddhism in Ceylon prior to independence.

6 Except during the Anagarika Dharmapala era of Buddhist resurgence there has been a gradual deterioration of the once strong Sinhela Buddhist culture in the country as a whole both during and after the British colonial rule. This situation was instrumental in producing a perfect environment for the propagation of a new form of Evangelical Christianity linked with globalization that is being introduced and financed by the Americans. These Evangelical missions have become a threat not only to Sinhela Buddhists but also to Muslims and even to orthodox Christians.

Most of the progeny of the Sinhela Buddhists who were converted to Roman Catholics during the Portuguese rule, to Protestants during the Dutch rule and to Anglicans during the British rule, practice their respective Christian religious beliefs even today as parishioners of orthodox Christian Churches. The clergymen of these churches have over the years learnt the art of survival in this country by not openly engaging in acts of proselytizing that would earn them the wrath of the majority Sinhela Buddhist. The new Christian Evangelical Missions known by numerous names, their clergymen and followers do not adhere to any such moral principles. Proselytizing is the name of the game and they will keep no stone unturned if not ethically then even unethically to convert Buddhists, Muslims and even Roman Catholics, Christian Protestants and Christian Anglicans to Evangelical Christians. Therefore not only the Buddhist and Muslims but also the orthodox Christian Churches have begun to detest their activities.

There is much proselytizing activity in progress in the hill country where the Indian Tamil estate labour has been made the target group. It is perhaps less difficult to conduct such activity in the estates as there is little or no objections in this regard from the Hindu priest unlike in the Sinhalese villages where Buddhist bhikkhus work tirelessly to prevent any form of proselytizing activity if they become aware of it. In the capital of Colombo too there is prolific proselytizing activity by numerous groups of evangelical Christians. They not only target the poor and depressed Sinhalese Buddhists, Hindus, Muslims and non-evangelical Christians, but also the members of rich and affluent families of all other religions who suffer from a depressed state of mind.

Sasanka Perera in his paper RCSS policy Studies 5 has named 73 Evangelical Christian organizations that are active in this country as an incomplete list. The Assemblies of God and World Vision Lanka are examples of two of the most active among those named by him. A massive building has been newly constructed down Kirimandala Mawatha, Colombo 5 in a spacious property by the Assemblies of God. A magnificent audience hall could be observed on the second floor of this enormous building that faces a large open space, which could accommodate thousands of people. This location has been designed to provide all the necessary modern facilities to a very large crowd for evangelical prayer sessions in private premises. This is undoubtedly a contingency plan for the future to effectively overcome the present objections to such activity in public places such as Havelock Park, that are situated in the vicinity of Buddhist temples. American based Evangelical movements in the name of poverty alleviation fund most of these Evangelical missions. Making use of loopholes in the Companies Ordinance law, they have cleverly established Companies for Evangelical activity.

7 The American Dollars that now flow into the country freely for Evangelical activities are used extensively without much let and hindrance for the sole purpose of proselytizing using poverty alleviation as a cover. President George Bush of America in his policy statement has made it known to the world that he will no longer make American aid available to the developing countries through their respective governments but will channel such funding through American church organizations. The American Evangelical movements will therefore receive a further boost if this policy is implemented. Thus a repeat performance of what happened in South Korea during the last decade is now a distinct possibility in this country under the guise of poverty alleviation or globalization.

There have been numerous instances where members from these evangelical movements have visited Sinhalese Buddhists after family bereavements and have tried to convert them making use of the depressed state of mind to achieve their objective. The families of Sinhalese Buddhist soldiers who sacrificed their very lives for the defence of their country and Sinhela Buddhist heritage too have been made a target group and these unscrupulous evangelists approach the grieving families in their time of sorrow in an effort at religious conversion. Even the wounded Sinhalese Buddhist soldier is considered as an object ripe for religious conversion and these evangelists make efforts in this direction. This activity is now conducted so openly that a friend of mine encountered one such group at the Fort railway station offering liberation through belief in Christ the saviour. >From the scope of evangelical action currently being implemented the funding available to them seem to be limitless.

In 1994 Senior State Counsel Nihal Jayasinghe informed the Presidential Commission of Inquiry into NGOs that World Vision Lanka has been engaged in religious conversions by planting Christian families with the assistance of churches, in remote, mainly Sinhala Buddhist villages under a program code named 'Mustard Seed' project. He produced a project proposal on the mustard seed project prepared in 1988 by Noel Berman, a World Vision manager and a Director, Evangelical Alliance of Sri Lanka, and signed by Peter J. Berry Acting Field Director, World Vision Lanka, which describes the project's purpose as "Establishing a fellowship of believers, worshiping and obedient to the Lord Jesus." It is not this aim but the undercover proselytizing activity that leaves room for concern.

He also produced and read a case study on the Mustard Seed program prepared by Noel Berman. It says "When working in countries with ancient and well-developed religions like Buddhism and Hinduism, a colonial past of proselytism resulting in the view that Christianity is a foreign, culturally unsuited religion for a generally low income population, our aim should be removing these barriers and working towards conversions of families, groups and communities. This would result in the formation of groups of God's people." It further said, "One possible approach of achieving this objective is to plant dedicated Christian couples or families whose lifestyle is similar to the others in the community. They should completely involve themselves in the life of the village and earn the right to be heard. They must identify themselves with the villagers in order to exert the maximum possible influence on them." It is clear from these suggestions that the aim of World Vision is not to convert just one or two families but groups and communities.

8 It also stresses, "That the missionary couple or family should earn their livelihood in the village through an income-generating project like animal husbandry. The report urges "Not to promote baptism for five years for any individual. Baptism would only be considered after a significant group of families have decided together to take this public action." It further explains that, "The ideal is the whole village expressing their willingness to be baptized." The case study also said " The role of the World Vision should not be mentioned to any of the villagers under any circumstances." The case study also warns that, "It is the church that aids the couple or family." The reluctance to blow its cover is demonstrated in no uncertain terms through this warning.

According to the case study the church or mission organization, which sends the family should lease a land or a house in the village for the family's use. It should also send a monthly report on the progress of the couple or family. "We must attempt to measure movement towards the Saviour", it said. In this case study the role of World Vision was described thus, "World Vision should undertake a careful study to identify potential churches and Christian agencies to join in this program, train leaders of such agencies in this mission logical principles and stress the importance of this village evangelism program, co-ordinate the training of couples/families, provide the necessary capital for an income-generating project like animal husbandry provide the family with an allowance, send appropriate funds only upon receipt of the monthly report from the church." An effort to alienate the clergymen willing to cooperate with World Vision from their orthodox churches is also evident.

Qualifications required by the couple or families to be selected for the implementation of this project proposal as read out by the State Counsel Nihal Jayasinghe were as follows. "They should be able to speak the language of the selected village. They should be committed Christians open to new ways of presenting the Gospel and able to live a full life in the village. They should be able to explain their presence in the village in an understandable and believable way." Though Peter Berry admitted to the Presidential Commission on NGO's that he signed the project proposal he denied that Christian families have been planted in project areas and also said that he was not aware of acts of proselytizing. The Senior State Counsel Nihal Jayasinghe described it as an "Undercover activity". This terminology is justified, as World Vision required the couples or families selected who were committed Christians open to new ways of presenting the Gospel to be able to explain their presence in the village in an understandable and believable way without exposing the fact that theirs was an effort at gradually proselytizing the whole community in due course.

The Senior State Counsel went on to read a number of letters containing information on 'Success stories' of 'Planted families'. For example Chandradasa and his family had been able to baptize fifty persons in Udawalawe and there were one hundred worshippers on a Sunday. Hameed a Muslim convert and his family achieved the conversion of 100 persons in Kekirawa. He also read out several project reports prepared in 1987, which mentioned details on conveying the message of Jesus Christ through visiting evangelists to children in various villages.

9 This task has been accomplished by providing scripture material and holding Sunday schools. For example the message of Jesus Christ has been conveyed to 250 children in Waraketiara, Embilipitiya. In Ilugala, the number of children was 175. Mr. Peter Berry interrupted the State Counsel and said, "You are referring to the Christian component only. This program of visiting evangelists has been discontinued after 1987 and that part is now done by churches." He also said "The evangelism program has changed. A religion cannot be imposed on a village. We only funded traveling expenses of evangelists." This established without reasonable doubt the fact that World Vision was funding Evangelism.

The Senior State Counsel also read another report prepared in 1989, which mentions conveying the message of Christ and questioned Mr.Berry if the program continued into 1989 and he said "No. It cannot be." State Counsel then pointed out that Mr. Berry had himself signed and approved this project. When questioned regarding the meaning of the term 'Christian projects' Mr.Berry said, "If there is a Christian organization as the partner agency, the project is called a Christian project." These projects he explained consists of training in evangelism programs. He said he would not be able to identify Christian partner agencies involved in the 82 World Vision assisted projects, except for four churches. He further said, "World Vision conducted Youth Camps in collaboration with Youth for Christ." When State Counsel described the aim of these camps as "Attracting non-Christian youth into the world of Christ." Mr. Berry said, "We explore the possibility of attracting youth towards Christ. But becoming a Christian is not the result of attending a camp. It cannot be done through force. Number of Buddhists and Hindus were presented the gospel and many have converted as a result of their own decision."

After the under cover work of World Vision was thus exposed at the Presidential Commission of Inquiry for NGO's in 1994, there was a marked drop in their activities for several years. The interim period may have been utilized to rethink a more cunning and sinister strategy. They reactivated their undercover activities in various parts of the country with the dawn of the new millennium once more in the guise of poverty alleviation. The present activities of World Vision Lanka if studied closely will expose enough evidence to visualize their new line of thinking and strategy. The Divisional Secretariat areas of Horowupotana and Kebitigollewa in the Anuradhapura district were taken as a random sample for such a study and the evidence exposed is indeed appalling. Therefore those who are interested in protecting the Sinhela Buddhist heritage of this country for posterity will have to make their counter moves without further delay if they intend to halt a further deterioration of the situation in Sinhalese Buddhist villages.

The Lanka Jathika Sarvodaya Shramadana Sangamaya established many preschools in the Horowupotana and Kebitigollewa Divisional Secretariat areas during the time that foreign funding was available to them. While most preschools were established in the village temples there were a few that were located elsewhere. Sarvodaya movement not only provided building materials for these village preschool but also in most instances their District Coordinator and staff supervised the construction of these buildings at the minimum cost.

10 Sarvodaya movement even conducted training classes for these preschool teachers and subsequently paid them a monthly allowance for a few years. Some preschools were provided with furniture such as desks and chairs and even toys before the foreign funding available ran dry. Unable to maintain the preschools as before sans funds the Sarvodaya District Coordinator was requested by his headquarters in Moratuwa to organize the parents at village level to contribute not only towards a mid day meal for the children but also towards the salary payments of preschool teachers. Therefore without adequate financial support for their sustenance from the Sarvodaya movement that established these preschools, most of them were struggling for their very survival. Thus an ideal situation had been created in the villages of Horowupotana and Kebitigollewa for World Vision Lanka to fish in troubled waters. The economically depressed Sinhalese Buddhist villagers who were also adversely affected by acts of LTTE terrorism were willing to grasp at any form of help like a drowning man would a piece of straw.

They first visited each and every preschool in Horowupotana and Kebitigollewa where they photographed the children promising to find sponsors for them from America who would provide gifts and educational assistance. The gifts were soon brought and distributed to the children and their parents were requested to write to these benevolent Christian sponsors of their children and to maintain contact with them. The preschool teachers were next informed that once they attended a World Vision sponsored training program their salaries would be paid by World Vision. Most preschool teachers we met have in fact attended the first training program. At training they had been told paying homage to the Buddha or taking refuge in the Buddha, Dhamma and Sangha at the commencement of a class is not a requirement, as World Vision prefers to work without involving religion in their curricular. The preschools that did not have furniture and toys were next provided with these requirements. In Wahalkada D 2 the preschool teacher who is sponsored by Success Kurunegala opposed World Vision intrusion to her village. World Vision in retaliation has established a new preschool in this village and is trying to attract the children from the old preschool sponsored by Success to this new preschool.

A World Vision project coordinator is now active making regular visits to each and every village in a confidence building exercise first to win over the preschool teachers and through them the parents of children. The parents are being organized into small village societies. The World Vision coordinator has convened many such meetings at village level where the problems of the villagers were discussed and assistance provided through World Vision wherever possible. In certain villages that have poor sanitary conditions toilets are now under construction with World Vision funding. In others drinking water wells are under construction. Agricultural loans have been made available to some villages. In the village of Dutuwewa in Horowupotana the school playground is under construction funded by World Vision. Restoration of a few minor irrigation works such as village tanks are being implemented already based on requests made by the World Vision societies at village level. All the activities mentioned above are without dispute programs for poverty alleviation but when viewed from another angle they belong to the confidence-building phase implemented to win over the hearts and minds of the poor villager.

11 In villages where this phase has been considered as successful approaches are being made to introduce the next phase. In the village of Ambagaswewa and Maradanmaduwa of Horowupotana suggestions have been made to select a suitable land to construct a new building for a community center funded by World Vision. It has also been suggested that the preschool be shifted to this new building once constructed. It has been point out that the services of the preschool staff paid by World Vision could be harnessed to maintain the building. We were informed that in some other villages student societies have been formed and classes are organized every Sunday to give tuition in popular subjects. The ulterior motive of the first suggestion is to move the preschool away from the temple so that evangelical programs can be conducted for the children without let and hindrance from the temple Bhikkhu. The second move of organizing tuition classes on Sundays is obviously to disrupt the functioning of Dahampasal on these days.

The World Vision coordinator when confronted and asked about his responsibilities at village level was quick to reply that he was engaged in organizing and supervising a fifteen year poverty alleviation program in each village devoid of any religious agenda. When asked if he was a Sinhalese Buddhist his reply was that he was a Sinhalese but not a Buddhist. When asked if World Vision Lanka had in its employment any Buddhists the answer was in the negative. When questioned as to why his organization discriminated against Buddhists and the reason for Buddhist coordinators not being enrolled to work in totally Buddhist villages, he had no answer. When questioned about the 'Mustard Seed' project implemented in the south that was exposed at the NGO Commission as an under cover activity for proselytizing, he denied any knowledge of it.

The World Vision sponsored training programs for preschool teachers will be gradually converted to evangelism training programs and these teachers who receive a salary from World Vision will be persuaded to implement the aims and objectives of the World Vision at village level. Evangelical activity however will not commence until the complete confidence of the village population is won over through the hearts and minds program of work that is now in progress. Villagers have to be brought to a state of mind in which they sincerely believe that World Vision Lanka could do no wrong.

This may take even a full decade if worse comes to the worse given the strong Sinhalese Buddhist sentiments that are firmly embedded in the minds of most villagers in the Divisional Secretariat areas of Horowupotana and Kebitigollewa. Perhaps this is the reason for projecting the achievement of the final objective to fifteen years. The preschool children of today who are now being nurtured to respect and adore World Vision and their Christian line of thought, will in fifteen years be youth who matter in the decision making process of the village. Their parents who have been the recipients of the poverty alleviation benefits provided by World Vision Lanka are not likely to object to these youth deciding to change their religion from Buddhism to Christianity during the penultimate stage of the project. The environment may even be conducive by then for mass scale baptism of all the families in most of the villages. This may be a long shot but there is much potential for absolute success given the systemic manner in which it is being implemented in its formative stage.

12 There are thirty-nine preschools in the villages of Kebitigollewa that were established by the Sarvodaya. Twenty of these preschools were visited and it was observed that World Vision had completed training courses for teachers in eighteen of these twenty preschools and furniture too has been supplied to these eighteen preschools. They were also making payments to teachers in sixteen out of the twenty preschools. According to information available the formation of World Vision village societies had been completed in all the villages of Kebitigollewa visited by us.

There are thirty-two preschools in the villages of Horowupotana that were established by Sarvodaya. Eleven of these preschools were visited and it was observed that World Vision had completed training courses for teachers in nine of these eleven preschools and the remaining two preschool teachers were waiting to be called for training. It was also observed that monthly payments to preschool teachers have not yet commenced. However preschool teachers have been promised a monthly payment after the completion of training classes. World Vision had also supplied furniture to the nine preschools in which the teachers had attended initial training. Of the eleven villages visited World Vision village societies have so far been formed only in the villages of Parangiyawadiya, Ambagaswewa, Dutuwewa, Wagollakada and Kapugollewa. It was clearly evident that the organizing activity at Horowupotana is being conducted based on the initial success achieved at Kebitigollewa where World Vision activity had received the total support from innocent villagers who were unaware of the ultimate sinister intentions of this fifteen year poverty alleviation program of work.

In a cunning move to show government patronage World Vision commenced their poverty alleviation and preschool support program in Kebitigollewa with the establishment of a branch office within the Divisional Secretariat building. As to who granted authority for a non-governmental organization to establish an office in a government building is worth investigation. It is because of this irresponsible act that the World Vision coordinator had the audacity to inform us that this was a project sponsored by the government and conducted through a World Vision branch office in the Kebitigollewa Divisional Secretariat. Our protests against giving World Vision Lanka office space within the Kebitigollewa Divisional Secretariat produced the desired results. The World Vision branch office has now been shifted out of the Divisional Secretariat.

posted February 23, 2005 08:02 PM         

So its obvious this is done by Kandyan aka Thevam, its sad that Kandyan had given up effort to argue the points i had given in my last posts.

posted February 23, 2005 08:58 PM            

he is the only one who makes comments to himself using alias

posted February 24, 2005 11:29 AM         

Terminator aka SLpatriot
SLpatriot aka Kandyan

Somehow every one feels Visva is unique.
You will go down the history as the one who can't think of an alternative to fake.

posted February 24, 2005 12:16 PM         

Sri Lanka had only few Buddhist leaders. SWRD, JR, Ranil, CBK, Srima have been of Christian faith.

posted February 24, 2005 12:30 PM         

If you claim I am jughead, I am either the greatest pretender in the world or you are the stupidest crack head with a fried brain so hard and only two cells remaining.

Jughead is a Tamil from the East and I am a self proclaimed yankee . The question is whether I can pretend to be jughead, yes. Kandyan is pretending to be a Sinhalese.

H.Erectus aka Terminator - Burt and you suggested I may be H.Erectus. I feel sorry for you.

Kandyan aka Priyatharshini aka Terminator, you got to be kidding.

Terminator aka King - I’d say H.Erectus has more similarities with King than myself.

Kandyan aka Thevam - I don’t think so, I haven’t read enough of Thevam.

Kandyan aka eastern tiger – jughead’s claim and usually I have the faith in the guy, you know since we are related

One thing is certain, I am under your skin and I have been successful in confusing you. I am the master in control of your destiny.

posted February 26, 2005 07:47 AM         

Good news for Visva is that i will be away for few days for Denmark from Sunday. When i return back to Lanka, I will reply in details.

I take this moment for you to share the updated tamil news site http://www.athirady.com/ , Also you can get info on our denmark activities.

http://www.neruppu.com/english.html is for non tamils, soon we will put an English section in athirady.

Last note Terminator, Thevam is Kandyan. Kandyan is posting lame singhala writers such as Nalin Silva so other tamil extremists here can beat the punching bag.

posted February 26, 2005 10:53 AM         

Most of the temples are in ruins and if it was not for the Dana, they receive from public they would starve to death. Except for mew monks who usually work as schoolteachers, others have no proper income. They are dependant on Buddhist public for everything from soap to food. Government is giving them nothing and no international support except from few generous Japanese in the form of private donations.

On the other hand, if you look at the luxury enjoyed by churches and mosques, sometimes you wonder how they can afford all this. Then again, it is not by the government. They receive bundles of dollars and euros in from of public donations and support from western churches. It is completely natural. Given the Muslim and Christian population in the world and their enormous wealth, it is not surprising at all.

I do not understand why anyone should be so upset about government offering some assurance to Buddhist. After all, it is all they can offer. Buddhist in Sri Lanka has to support them selves and certainly, some help from government would do be welcomed warmly.

I have said earlier that this religious issue should not worry us so much. The problem in not about conversions, it is about intimidation. Somewhere, someone is trying to destroy the religious harmony we enjoyed for many centuries. These elements should be identified and dealt with. Religious installations and believes of Muslims, Jews or Hindus are being attacked all most at the same pace in the western world as well. It is just there is not one to high lighten them.

Buddhist philosophy is thriving in west and numbers of Buddhist temples are ever increasing. Mosques are everywhere. Ordinary christens have no problem with it. However, racist will not miss a chance. Of course, it is still hard to built temples or churches in Muslim countries or Muslim area of Sri Lanka. But there are Christian missionaries even deep inside the deserts of Pakistan and to my amazement, 90% of the missionaries are in fact Sri Lankan Tamils. There were instances of Buddhist monks being slaughtered. Missionaries should be ready to face this kind of intimidations if they want to do their job.

The problem we have is these people are trying to give a bad impression about Sri Lanka, especially about Buddhist, to the world. They say Government is giving Buddhist so many privileges and in fact sponsoring violence against them. These people are trying so hard to label Buddhist as violent people with no respect to any human being. More or less the same way LTTE do their dirty work.

posted February 28, 2005 02:34 PM            

You exhaust your energy to bash Jaffna Tamils, but end of the day you are counting on a Jaffna Tamil/former high-ranking LTTE man, to "liberate" your so-called East. If that is not the true sign of a coward, I am not sure what is. For someone who claims to have gone to "Yale", your reasoning is very shallow indeed. So no wonder I am not replying to you... every other sentence you write reeks of hypocrisy! Ask your Jaffna mother to explain; I'm sure she agrees.