B. DIALOGUE

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5 DIALOGUE*

Most of those present were of a common mind regarding the necessity for Christians to involve themselves in vital historical movements today. One speaker put it like this: "We must work for the liberation of man by helping to create communities of love, that is, communities of absolute sharing".

But there were also a few whose emphasis was different. They said they were primarily concerned in proclaiming Jesus directly in all they did. The presence was an essential part of the dialogue. The dialogue helped us all to see things in perspective and see things in a clearer light.

The following account is an attempt at creative reconstruction of the dialogue rather than an accurate word by word account of what happened.

"Why I have ceased to believe". This was the title of one of the talks. The following dialogue followed this:

"Does it necessarily follow that when a person gives up traditional beliefs he also becomes less concerned with service to his fellow man?"

"It has often happened that when people have given up traditional! beliefs they have become much more concerned with and effective in service to their fellow men?

"From the Christian point of view, without a real faith there cannot be really deep and effective action. No good action is possible with-

* An account of a Conference organized by Satyodaya Centre, Kandy – It was written by Yohan Devananda and published in "Satyodaya"' March 1973, a journal edited by Fr. Paul Caspersz, S. J.

out God’s grace. So if a person has become more concerned with and effective in service to his fellow men as a result of giving up traditional beliefs it must be because he has given up certain false ideas and found a truer faith. Even in the case of one who says he has given up faith in God what he has actually given up is a false idea of God. He has cast off a corruption of faith – he has stopped worshipping idols – and come to a truer faith, even though he may not acknowledge it or declare it consciously".

Later there was a talk of the need for a "liberation theology". The liberation struggle is a deep movement of history and we must believe that God is active in it - the spirit of the living Christ is present in it, whatever may be the faults and failings of particular liberation movements. So, from the Christian point of view, those who are genuinely committed to the liberation struggle – whether they be Christians, Marxists, Buddhists, etc. are in a sense, united "in Christ". There is a one-ness in the liberation struggle – a one-ness in Christ.

Behind each of the words God, Church, incarnation, cross, resurrection, there is a reality, which we have to understand and experience. For instance, the essence of Christ is new creation and the essence of the Church is community in Christ – community in sacrificial love and sharing. Wherever there is community in sacrificial love and sharing there is the Church, even though it may not bear the name of Church. Thus, certain activities connected with the United Nations, the work of a Dag Hammarskjold (a true Bishop if ever there was one!), the work of certain relief organizations, the work of certain movements for justice and liberation more truly bear the marks of Christian and Church than much of the work of the recognized Christian Church today. In much of the work of the recognized Church today we treasure the great Christian words of outward forms, symbols and ceremonies. So we are guilty of idolatry. We need to recover, renew and develop the reality of our faith by joining in the spirit of Christ in the liberation struggle, working together with Christ where he is actively present.

There was an interesting point in the dialogue when the nature of the Christian's participation in liberation movements was discussed:

“In our participation in liberation movements we must be critical and concerned in giving them greater depth”.

“Who are we to speak of giving them greater depth? We ourselves are so shallow. We ourselves have been exploiters and oppressors. By involvement in liberation movements, we need to learn, to receive.

“We ourselves need liberation".

“That is true. But it is also a fact that there have been and are various failings – superficialities and perversions – as well as strengths and successes in liberation movements. So while we must be duly humble and prepared to learn and receive we must also be aware of the need for greater depth and be concerned in working together with others for this. As someone has put it “ever further beyond and ever deeper within".

Time and again – we had to come back to the need for action – the need for action-reflection ("Praxis") communities. How could we get alongside the people of this country – in their daily problems – their suffering and struggles – really get to know them and appreciate them in their strengths as well as their weaknesses, learn from them and help them-and work together with them in concrete ways for justice in society? It was also recognized that personal work among individuals must be combined with group action. We must work both towards structural change as well as towards a "revolution of mind and spirit" or “conscientisation”. It would not be realistic to expect change in one sphere to automatically produce the desired change in the other. Changes in both spheres are inextricably connected and must proceed together.

At the end of the first evening's dialogue, it was decided that the next day's proceedings would start with short talks by some of those among us who had experimented in this kind of activity. They would talk about their actual experience and tell us something about what they were trying to do and the problems involved.

Marshal Fernando spoke of the Christian Workers Fellowship's activity among workers, the Revd. Nicolaas Ross spoke about his works with village youth in a cooperative farm in Galgamuwa, Sister Felicita de Silva spoke of the searching for new forms of witness among Catholic sisters, Fr. Daniel Fernando spoke of his experiences among radical University youth, Joe Ranasinghe spoke of the Christian Life Communities movement in the Catholic Church, Frank Williams spoke of the New Lift Centres he was working in and Fr. Tissa Balasuriya spoke of his work among students and of activities for renewal in centres at Malabe and at Dean's Road, Colombo.

Most of these persons and the groups they were involved with were breaking away from the normal pattern of activity of the Established Church and pioneering in new forms of working with the people and committing themselves to action and reflection with them. There have been achievements as well as failures in their several approaches.

The work has to be persevered in with lessons being learnt all the time from experience gained. Also, the principles of action-reflection being explored by these groups need to be adapted and developed further.

The Bishops of Badulla and Kurunagala, the Rt. Revd. Leo Nanayakkara and the Rt. Revd. Lakshman Wickremasinghe, spoke of their efforts towards change within the existing structures – attempting to humanize them as far as possible, looking forward to the time when the necessary radical changes will be possible – and preparing the way for such change.

1. Dialogue is often looked upon as merely an exchange of views being broad-minded, tactful, tolerant, – or just listening. This is a very narrow limited view of dialogue. Dialogue does include this kind of approach. It is sometimes, in practice, confined to this. But, at its best, it is much more than that. It is an attitude – it is a spirit – that is inextricably linked with incarnation, cross and resurrection. It is not merely a prelude to proclamation. It is inextricably linked with proclamation. There can be no true proclamation without dialogue and no true dialogue without proclamation.

2. Christ himself communicated the truths of God in dialogue with his parents, his teachers, his disciples, the crowd, people of other religions, and even with the devil himself! For instance, the stories of his encounters with the Roman Centurion, the Canaanite woman, and the Samaritan woman, show the meeting not merely of two persons but the meeting of whole cultures and religions. Teacher and pupil need each other and help each other in the service of truth and in ministering to man. For instance, asking the right question – posing the problem correctly – is an essential part of working towards solutions. The "pupil" is often better qualified to do this. He is often more aware of – more identified with – present realities. Teacher and pupil are united in "the finest cause in the world – the liberation of mankind"!

3. So those who adopt a dialogue approach may be just as much concerned with directly witnessing to the Gospel of Jesus Christ as those who do not. Ultimately, God alone can judge. In fact, people will witness to the Gospel in proportion to the reality of their faith and the reality of their experience of the love of God. "By their fruits you shall know them". But even fruits can be judged, ultimately by God alone. "Success" is not necessarily a sign of the spread of the Gospel.

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6 VISION AND REALITY*

There was much discussion about the vision of a new order and the change of structures necessary for this. Patch-work social service simply won't do.

As against this, there were some, who urged that large visions and big talk meant ineffectiveness in actual situations. It also prevents us from accepting people as they are and working with them – moving forward patiently step-by-step. It was felt that these were valid criticisms that must be taken seriously.

One speaker pointed out very forcibly that the great pioneers and leaders did not start with great visions. Visions came out of involvement with particular people in particular tasks, and from commitment, sacrifice and suffering in particular situations.

This was supported by another speaker who pointed out that in the scientific sphere, too great discoveries and theories come out of the rigorous commitment to the discipline of facts. It is only arduous and repeated experiment, under such a discipline that can pave the way for liberating discoveries and all-embracing theories.

This does not mean of course that visions are not necessary; that talk, discussion and dialogue are not necessary. Lenin has said in a famous statement: 'Without a revolutionary theory there can be no revolutionary movement'. But visions must be subject to critical analysis on the basis of experience, of facts.

* An account of a Conference organized by Satyodaya Centre, Kandy. It was written by Yohan Devananda and published in “Satyodaya” May 1973. A journal edited by Fr. Paul Caspersz, S. J.

The wrong kind of vision must be guarded against, experience namely, Utopianism without a full knowledge of reality, both good and evil, human and divine. For this can lead to lack of positive action and various corruptions. These corruptions will in turn lead to reaction. Practical difficulties and failures tend to strengthen the forces of reaction. Lapsed liberals get disillusioned and become the greatest reactionaries.

A truly socialist vision can never be learned from books or speeches discussion alone. It can only come out of standing alongside the people and working with them, struggling and fighting by their side, understanding and appreciating their strengths and potentialities as well as their weaknesses Otherwise, when it comes to implementation, the free and enthusiastic participation of the people either cannot, or will not, be obtained. There will be attempts at manipulation and dragooning the people or a falling back on the pet practice of "the old society" of continuous lecturing and scolding the people and exhorting them to work hard.

So Paulo Freire writes: ‘Trusting the people is the indispensable precondition for revolutionary change. A real humanist can be identified more by his trust in the people, which engages him in their struggle, than by a thousand actions in their favor without that trust’. And Mao: “The masses are the real heroes, while we ourselves are often childish and ignorant, and without this understanding it is impossible to acquire even the most rudimentary knowledge … We should go to the masses and learn from them, synthesize their experience into better, articulated principles and methods, and then do propaganda among the masses, and call upon them to put these principles and methods into practice so as to solve their problems and help them achieve liberation and happiness’. It is only as the people are inspired with a vision of a new society and begin to work together in a spirit of brotherhood, with confidence that it is in their power to shape the future, that the spirit will be generated for the hard work and sacrifice that can creatively transform society.

But debased views of human nature and people still persist. They are the favorite stock-in-trade of those who oppose any change in the status quo.

Ideas and plans for a new and better society are condemned as impracticable, unrealistic or Utopian. But idealism – Utopianism – faith in the infinite possibilities of man under God or Dharma – can be combined with a realistic understanding of the evils inherent in the human situation. This is clearly seen in the Bible. For instance, the 59th Chapter of Isaiah portrays as Grim a picture of the evils in society as can be found anywhere. But the Chapters that follow look forward unflinchingly to a new heaven and a new earth. In short, it is unabashed Utopianism – but accompanied

by a proper understanding of reality. This idea of the New Heaven and New Earth is taken up once again in the New Testament and Christ himself proclaims it: ‘Nation will make war upon nation, kingdom upon kingdom; there will be famines and earthquakes in many places. With all these things the birth pangs of the new age begin’ (Mt. 24:7-8). This is echoed by St. Paul (2 Cor. 5:17) and Revelation (21:1-5). Finally, of course we have to remember that Christ taught His disciples to pray: ‘Thy kingdom come on earth, as it is in heaven’. (Mt. 6:10).

Yearnings for "New Order" revive with renewed force at cataclysmic points in history when social institutions have grown old and decayed. These are not merely the desperate hopes of fevered imaginations. Inspired leaders (of whatever “religion”) with insight into actual situations and prophetic detachment from the Establishment have sensed the creative possibilities inherent in times of decisive change. And in their encounter with the people in creative endeavor they have already experienced times of breaking through of the “koinonia” – the fellowship – the comradeship – of the "kingdom" at the point where they actually are a turning point in history – amidst all the imperfections, the unsatisfactoriness, the frustrations of “the old society”. These glimpses, these experiences – momentary perhaps – of “the kingdom” illuminate the darkness through which they have to pass. So they can never reconcile themselves to remaining at the level of the old society. They must look forward to the new society and commit themselves to the revolutionary changes that are necessary to build it, changes in structures and not merely patch-work social service, changes also at the same time in people - revolution in mind and spirit.

But we must return to the theme of learning from the people. How much Christ learnt from the people, how much he appreciated diverse characters at their true worth and so was able to draw out the best from them! After his encounter with the woman “who was living an immoral life” he spoke of “her greater love”. (Lk. 7:36-50). After his encounters with people of other religions – the Canaanite woman (animist) (Mt. 15: 21-28) and the Roman centurion (classical religion) – he spoke of their faith: ‘Nowhere, even in Israel, have I found such faith’! (Mt. 8: 10). His plan to feed "the five thousand" began by getting the help of a young boy. Finally, everyone combined, to, successfully implement the plan. All were fed to their heart's content and there was plenty to spare as well (Lk. 9:10-17; Jn 6:1-15 – this splendidly acted socialist parable perhaps needs fuller exegesis!) Then, how sensitive, responsive, he was to the questions, criticisms, protests of people! This is the true teacher's way of encountering and comprehending reality. Teachers need to be "updated" by their disciples. Only then can they teach and, when necessary, rebuke, but

always sensitively and with love. So Christ to the rich man who had kept all the commandments since he was a boy: 'Go, sell everything you have and give to the poor and come, follow me.'

The story continues: “At these words his face fell and he went away with a heavy heart for he was a man of great wealth.” (Mt. 10: 17-22). This is like telling priests, politicians, teachers and parents today that they must forget everything they know and start learning again from workers, ants and students. One can imagine their faces falling! For they know such a lot!

Fundamentally, the vision of the kingdom is a vision of liberated and transformed relationships. Changes in the structures of ownership management production, and distribution, changes in the structures of government and administration, of teaching and learning, of religion and worship are necessary because they are essential for the liberation and transformation of relationships.

Of course, ways and means, times and seasons have to be worked out. Obviously, it can't be done in a day. Every day we have to go on praying. Thy kingdom come on earth as it is in heaven'. And every day there must be action consistent with that prayer. Basic socialist methods such as "trusting the people" cannot be expected to pay instant dividends. Failures and shortcomings there will be. So there will be the constant need for modifications and adaptations and for patience and perseverance. The Lord's prayer will never be out-of-date!

Moreover, we must, all the time, increasingly find ways of getting together in various collective and cooperative actions with suitable adaptation in diverse contexts and with due respect for individual personality. Only then can we solve the problems we face today and bring a more human society.

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7 STREET DRAMA*

The Show

The full title of the group that performed at Ibbagamuva is the Vivurta Vudu Natya Kandayama (Open Street Drama Group). The producer was Gamini Haththotuwegama and organizers were Parakarama Niriella and Hemasiri Abaywardena.

The group is committed to a new idea: To bring the best quality drama within the reach of ordinary people in both towns and villages across the country. And it is doing something concrete to put the idea into practice. The themes of the drama are basically political – exposing the facts of exploitation and oppression of the people together with the causes and background both at the national and international levels.

The group first ventured out during the Poson Festival in 1974 to Annradhapura and gave impromptu performances at various spots in the open-air. Since then they have gone to Dambulla and other places. On 22 July 1975, on a Full Moon Poya day they came to the Devasarana Collective Farm at Ibbagamuva. A stage was set up by the side stream at the bottom of a huge rock, which gently sloped upwards from the stage. It is an ideal natural open-air theatre with coconut trees all around. There was no charge at the gate but a collection was taken by tills during the interval. In place of the expected Full Moon there was heavily over-cast skies and a steady drizzle held up the start for one and a half hours. But over a thousand braved the elements. After the drizzle ceased, tapers all around were lit, four Petromax lamps illuminated the stage, and the

* A review and report of the performance of a Street Drama Group at the open air theatre of the Devasarana Collective Farm.

performance went on uninterrupted from 7:30 to past 10:30 p.m. the attention of the crowd was riveted on the stage throughout. There was quite a fair amount of healthy noises – light – hearted amusement, spontaneous comments and banter but no boos at all or distracted talking. The visiting group announced publicly at the end that it was the best crowd response they had had so far.

Comments and Discussion

The following Sunday we had an open discussion to get the ideas of the people about the plays and the organization. A small group of twenty-four turned up. This included youth and adults, male and female, collective farmers as well as peasant farmers and others. There was a very lively discussion. Comments of those not present were also related and discussed. The show had generated a considerable amount of interest and discussion in the villages.

First, the unfavorable comments. A few left prematurely. One was asked why he was leaving so early. He said he had some other work. But as he continued on his way, he turned to his companion and said that he wished he had not come – there was nothing in it and it was a waste of time.

One of those present explained the severity of this comment and other similar comments. About 30% at least in any normal village are heavily conservative and would immediately react unfavorably both to the radical ideas and the novel presentation of the plays. Devasarana was known to be radical and therefore anything associated with Devasarana was bound to be looked upon by disfavor by a considerable number of people. The Conservative Right looked upon Devasarana as Che Guevarist and the Conservative Left as well as the Extreme Left looked upon Devasarana as CIA. Even before the visiting group arrived, a story had been spread in the village that the plays were to be staged inside the farm because there was going to be dancing in the nude!

Certain order village people were heard to have made such comments as: "These are good for youth" (meva kollanta hondai) - thereby implying they were not good for the elders; "These are terrorists ideas (thrasthavadi)". These remarks were made in varying tones with a mixture of disapproval and annoyance, resignation, wry humor and even sneaking admiration!

It may well be true that about 30% in any normal village are heavily conservative but it was also felt that there are often latent among them other ideas and attitudes. Perhaps even revolutionary possibilities! Also,

though there are those who look upon Devasarana with disfavor, it was also felt that there are an increasing number of those who recognize that Devasarana is making a genuine attempt to develop socialist ideas and practice and that they do this openly in dialogue with the people.

Some school boys were asked what they had got out of it. They said that they had not been able to understand much of it. Many other people, including adults, did not comment at all. Two of the peasants present had to be pressed hard for comment. They did not say much – that, basically, it was a good thing and they were impressed but did not fully understand quite a lot of it.

One girl of about twelve who had taken around a till for the collection said that she thought it was all rather crazy (vikara). Someone commented that the girl did not really follow the plays at all as she was so busy taking her till around. Then a mother, present at the discussion, said that she had been sitting in the front with the children and she found them listening all the time with delighted and rapt attention. In fact, they seemed to have understood the plays more than herself!

A young teacher said that the standard of the plays was fairly, high, but that the content and message went well above the heads of most of the audience. The producers and the actors must therefore, examine the weaknesses of their own presentation.

Further discussion about the lack of comprehension focused on the fact that many people had got used to cheap films and crude plays with very little content. One person put the village sokari and nadagam, which village people had been used to, more or less in the same category. But it was pointed out that these were once vital art forms with serious and relevant themes but they had deteriorated due to the superior commercial exploitative techniques of western entertainment. A major part of our purpose in inviting a competent drama group was to help draw out and revitalize local village art forms and local cultural resources with the help of creative influences from the outside.

Now, for the favorable comments. The Chairman of the Collective Farm was emphatic in his appreciation. Although he had never been much in favor of drama, he was thoroughly impressed by the performance. He felt the plays were vital and relevant to the people. He liked best the scene at the end of the first play "Raja Dakme" (Vision of Royalty) in which the poor down-trodden common man is ultimately raised upright by his own oppressed comrades.

The Treasurer of the Collective Farm, who was responsible for the first contacts and arrangements for getting the visiting group, was equally

keen in his appreciation. He said there was both undoubted skill in presentation and depth in ideas. That the people listened attentively and, with few exceptions, stayed right to the end was ample proof that they appreciated it.

Various people mentioned various things they liked best. A young village girl of about twenty-four said the plays clearly exposed the faults of those in authority, both religious and secular, and the way they exploited the people. A young man said the skit on the World Food Conference with its remedy of the pill was very well done. He also liked the parody of the kapuva and the Devale. This man is the son of a mason bass and he earns his living by making bricks. He is quite a thinker and said that himself and his family had on various occasions resorted to such sources for relief and remedies. He felt the exposure of the kapuva should open people’s eyes to the falsehood that was perpetrated in the name of religion.

Another person present said there was no doubt that the visiting group had given the villages around a tremendous new experience. Because it was new there would no doubt be a certain amount of incomprehension and even opposition. But in a sense it was not new. For the facts of oppression articulated in the play were in fact experienced, above all, by the people themselves. So even though they could not understand everything, there was something they all could get out of it. Also, according to him, one of the actors said that it was the group's basic principle not to play down to the common man. They must not underestimate the common man and try and make things too simple but they must give him the best of what they were capable of. The discussant was very impressed by this attitude.

A research officer at the government Rice Research Station at Batalagoda said that the parody of those in authority was very cleverly done. But there was no indication of creative alternatives and this was a weakness.

One teacher at a school in Digampitiya who had experience in producing plays said that it was not part of an artist's duty to provide solutions to problem. It was his role to show life as it was in reality. He must leave the people to work out their own solutions.

The point was discussed a lot. It is true that artificial solutions should be imposed. In this respect some of the earlier art and literature, certainly erred. The happy endings, the make-believe worlds, pie-in-the sky, etc. certainly were not true art. Thus the return to reality - as a reaction from this. Then, once the total reality of a situation has been faced, is it not an essential part of the artist’s role to lead the way in the creative task of building the future? It is true art must not descend to the level of cheap

unimaginative propaganda. But have not our artists got stuck for too long in the exposure of evil? After all creative solutions have been tried by our society. It is over fifty years since 1917, successes and failures, achievements and corruptions have to be evaluated. Imagination, vision, practical wisdom are needed.

So, ultimately, we must come down to the fact that our artists must stand shoulder to shoulder with our peasants and workers and build together the new society. Although some of the players are employed in Colombo, a fair number are unemployed and face economic difficulties, In fact many in the group are not really much above the status and level of the ordinary peasant and worker. Thus, very obviously, they have strong sympathies with the workers and peasants and their struggle for liberation, Their venture into a new drama movement shows commitment to that struggle.

We concluded by enthusiastically commending the efforts of the Vivurta VidiNatya Kandayama and wish them a steady growth in creative activity as they endeavor to develop a true people's drama.

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8 THE DEVASARANA - SCM LINK*

I have been asked to write about the significance of the Devasarana – SCM link. Presumably, this is a request for quality as opposed to quantity. But a few words, first, on the quantity itself may not be out of place. Within six months between June and November last year, the SCM brought seven shramadana groups here for work-study programs. Another group now is with us and another is due to come in two months.

It all started when Marshal Fernando was telling me that the SCM had been studying problems of religion and society, of development, justice and liberation and felt the need for action. What sort of action? Was it to be a new project? Had the SCM in Sri Lanka the material resources, finance as well as technical know-how. And the necessary understanding of both the wider issues of justice and liberation involved as well as the grass-roots problems of human relations, communications, motivation, etc? Would it not be advisable to begin by working in partnership with an already existing development project or movement and did not Devasaranaramaya and Devasarana Collective Farm seem to offer opportunities of such partnership? In fact, before long, Aruna Dharmakirithi of Wesley and others were "doing their own thing" - digging up at Dharmaloka Mawata in Colombo 7 – though Aruna has continued his interest in Devasarana - returning thrice for "sessions".

* various groups come to Devasarana for work-study programs and conferences. At the time these articles were written (1974) the Student Christian Movement of Sri Lanka had brought 7 groups within the previous six months. Since then they have brought about 20 more (1976).

Then why the long trek from Colombo to Ibbagamuwa? Would it not have been more fitting as well as more convenient to be involved in something in the city itself? An industrial or slum concern? But the long trek was an acknowledgement that the field in which action for development is most urgently needed is the agrarian sector. The great majority of the people live in villages and their labor and well-being is vital to the country's economy. But the extent of landlessness, state of indebtedness and general oppression of village people is extremely serious. This condition has developed over a long period of time, during which the plantation sector has developed at the expense of the village economy and exploitation of the villager by land-lords, money-lenders, traders, middle-men etc. has been the order of the day. Above all, foreign interests control the major portion of the country's wealth. Thus, understanding of and identification with the plight of our village people is an urgent priority. Getting alongside them brings the realization of the immense potential there is for the revolutionary transformation of the country – for the village man may have bowed his head but he has not gone under. He has preserved the will to resist.

There is a mixed diet of work-study-discussion-and silence (for meditation) at the "sessions". Almost anything can lead to dialogue.

At the end of the day before dinner – the day's doings are weighed up and plans for the next day are discussed. We have to understand the significance of our activity. The Devasarana Collective Farm is not only a fact but a symbol. Economic development has to be considered in the perspective of the liberation struggle. Finally, it must be acknowledged, with thanks, that the Devasarana community has been much encouraged, stimulated and helped by the SCM invasions!

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9 RELIGION AND REVOLUTION*

“Buddhism Torn to Shreds”

A Priest's Revolution Infiltrates the Wanni Country.

A new movement has been started by priests in a collective farm in Ibbagamuva under the name of "Devasarana", which values Marxist-Leninism and is trying to impose Marxism on the villager in the Wanni. Making Buddhism a ape-goat, this Sama Samaja Marxist Revolutionary Clique is holding Seminars at which the U.N.P.M.P. for Hiriyala, Mr. S.B. Herath, is also billed to speak.

This "Devasarana" movement which is being carried under a certain priest and university revolutionary Samaja clique has began with a series of addresses criticizing Buddhism. This organizing priest is a violent red revolutionary.

One theme that has been subjected to the criticism of a red priest is as follows: examining what economic functions were and are performed by the buddhist Viharaya and also examining what forms of exploitation in ancient society still persist. Ideological Life in Buddhist Lanka is me next subject. This is a program which is being carried on by certain noted religious priests and Sama Samaja revolutionaries and well-known leftists are due to come for addresses in the future."

The above news report appeared on the 24th October 1975 in

* This was published by Devasarana in leaflet form both in Sinhala and English in reply to an attack by a right-wing newspaper. It was reproduced in the national press in whole or in part by several news-Papers and journals.

“Sathipatha”, a Sinhala language weekly published by a break-away group of the United National Party. It is an English translation of the Sinhala original.

We wish to comment on certain matters raised by the “Satipatha” news report.

Aramaya and Collective Farm

Devasaranaramaya has been existing in Ibbagamuva since 1960 and the Devasarana Collective Farm since 1971.

Buddhism

We have a deep respect for Buddhism. We have worked in cooperation with the Sangha in the area and have good relations with them, though this does not mean that they agree with all our ideas.

Also, we have had such well-known Buddhist speakers as the late Ven Kotagama Vachissara Thero, the Ven Ahangama Dharmarama Thero, the Ven Henpitagedara Gnanavasa Thero and the Ven Ganegama Sri Sara-nankara Thero to address meetings here in the past.

Evaluation

We value and study both ancient religions and modern ideologies that are relevant for people today and try to commit ourselves to service, according to dharma.

We are particularly interested in the contributions that the great religious founders and philosophers made to the development, justice and liberation of the common people. We are also convinced that this contribution had an essentially revolutionary content. The Buddha, the Christ, the Prophet Mohammed and Karl Marx were all essentially revolutionary characters. They brought tremendous new ideas and new energy to the people and society around them, and they vigorously resisted the powers of evil and reaction.

Criticism

We also examine both ancient religions and modern ideologies critically. We believe that wherever power groups have used and do use religion and ideology to exploit and oppress people, this must be exposed. There have been failures and corruptions in the practice of both traditional religions such as Buddhism and Christianity as well as contemporary ideologies such as Marxism. Thus there will always be the need for self

criticism and openness to the criticism of others.

The saying "religion is the opium of the people" must be understood in its proper context. Religion came under such criticism because it had been corrupted. It is true that religion is sometimes wrongfully attacked. This must not be condoned. But what the best social reformers and revolutionaries attacked was not true religion but various corruptions, superstitions, exploitations and oppressions which passed under the name of religion. When such criticism is made, those who for various reasons want corruptions to continue try to make out that those who make this criticism are against religion. Anyone who criticizes corruption is labeled a communist or a revolutionary and made out to be against religion. The people must learn to look beyond appearances and distinguish who are the real defenders and who are the real opponents of religion. Those who claim to defend religion are often its strongest opponents. And those who bring honest criticism to bear on religious ideas, institutions and practice are often its strongest supporters.

Understanding and Action

The series of study seminars on the theme "Sri Lanka and the Social Revolution" (which has been criticized in the news report) has been organized primarily because our collective farmers here felt that deep study should be an essential part of their common life and work. Elementary knowledge and slogans are not enough. They need a deep understanding and vision if they are to remain committed to their tasks despite difficulties and obstacles. It was also felt that understanding by all the people of the forces of change in our society is an essential part of their creative participation in the on-going process of development. So the seminars are open to all around us.

The principal aim in all the seminars is towards evolving our own way of social change in accordance with our religion and culture and present social circumstances. Study of Marxist-Leninist-Maoist theory and experience is an essential part of achieving this. We need also to continually seek to unify as many groups as possible on a broad national front in order thieve goals of radical social change and development. The broad masses of people in the various political parties need and want such change. So we welcome participation in seminars of people of various Political parties and especially all peasants, workers and students who are interested. There is wide acceptance of the idea of socialism. We need deeper understanding and deeper commitment to action in the problems connected with socialism in practice.

It should also be mentioned that the speaker who spoke on Buddhism (Ideological Life in Buddhist Lanka, up to the 16th Century),

is a well-known and committed Buddhist and a recognized scholar, Dr. Gunapala Dharmasiri. Among other speakers who have been chosen to speak in the series of seminars are those who are making responsible contributions in national life and are authorities on the subjects they are due to speak on.

Development and Revolution

We are all engaged here in constructive development work. Our collective farmers are daily engaged in agriculture and animal husbandry. There are people of different religions and communities working together here. The majority are Buddhists. We invite any one interested to come and see us at work and join us in our discussions.

We are interested here not merely in getting a job, producing goods and making money but in the whole movement towards a new society and a new humanity. This needs a fundamental change from capitalism to socialism. This involves revolution. Private property and competition must cease to dominate society and the people. Various forms of collective ownership and cooperation must be developed. Power in the hands of a few must be shared with the many. Those vested interests that are against these fundamental changes will use various means to oppose such change. One of the commonest means is to raise the cry of "religion in danger". In this particular instance, it is "Buddhism torn to shreds"! However, it is not religion but vested interests that they are concerned to protect. So we must not be diverted from our purpose by such opposition.

Revolution does not necessarily mean shedding of blood. There has to be both a revolution of mind and spirit as well as a revolution of structures, that is, of laws and institutions. RELIGION AND REVOLUTION CAN GO TOGETHER. This will not be easy. There is bound to be conflict. But conflict is a fact of life. In the midst of conflict, we have to seek peace – peace on the basis of justice. This will involve struggle. But it must be struggle born out of love. Revolution is now on the agenda of mankind: We cannot leave it to those whose vision is bound by narrow secular perspectives. In the steps of the great revolutionaries of the past and of the present, we have to bring to bear on it a wide and deep vision. And this vision must be constantly subjected to criticism. Through it all, the movement for development, justice and liberation must go forward, whatever the opposition.

Yohan Devananda D.A. Ariyadasa

M.K. Sujiva Athula Weragoda

Devasaranaramaya Devasarana Collective

Ibbagamuva Farm, Ibbagamuva