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Ariyaratne Introduction
- 1. 1 THE USE OF RELIGIOUS VALUES AS A BASIS FOR AN ALTERNATIVE DEVELOPMENT PARADIGM: THE CASE OF THE SARVODAYA MOVEMENT IN SRI LANKA Rudi Maier, PhD Foreword by Dr. A. T. Ariyaratne, Founder and President, Sarvodaya Movement of Sri Lanka As the founder and president of the Sarvodaya Movement in Sri Lanka, I am delighted to write an introduction to and a personal analysis of this book, entitled The Use of Religious Values as a Basis for an Alternative Development Paradigm: The Case of the Sarvodaya Movement in Sri Lanka, by Dr. Rudi Maier. Originally written as a doctoral dissertation in 1999, this research is now available to the general public. I strongly believe that this book is a significant contribution to the discussion and understanding of international development. Research Methodology: Although the research is placed in the context of the Sarvodaya Movement in Sri Lanka and its philosophical roots in the works of Mahatma Gandhi, the significance of this research is that it breaks out of the conventional paradigms of development thought by transcending single-discipline analysis, narrow quantification, and a priori theorizing. It goes beyond traditional neoclassical and Marxist thinking and seeks to understand Asian reality by studying the importance of cultural values in the implementation of community development activities. I need to emphasize that the unique contribution of Dr. Maiers research has been his analysis and understanding of development in Sri Lanka not based on customary Judeo-Christian (now mainly Western) values but through the eyes of Eastern (especially Buddhist) philosophy. It is this approach which makes this study of extraordinary value to development planners and practitioners, especially since it has been done by a Western researcher who has over the years gained a keen insight into Asian ways of thinking. The author has carefully identified and selected his sources for information, using various channels. He has examined documents, conducted interviews and engaged in participant observation. The information collected has been carefully analyzed. The author was aware of potential problems in research of this kind. His constant practice of introspection and the use of intersubjectivity have helped him avoid losing his perspective and to clarify the development
- 2. 2 concepts of the Sarvodaya Movement and its significant contribution to the wider development communities. He has discussed his observations with professionals both from Sri Lanka and the U.S.A., from a number of related sciences and disciplines. All this has tremendously helped him look at the issues objectively and interpret them correctly. I am impressed by the list of interviews included. They bring in not only those conversant with Sarvodaya activities but also others who are experts in the field of development. The list covers almost every name of significance within as well as outside the Sarvodaya organization. Even workers in a garment factory at the Katunayaka airport were interviewed. Dr. Maier did not hesitate to include critiques from supporters as well as opponents of the movement. He interviewed development intellectuals as well as development practitioners. He had six separate stays in Sri Lanka. These stays, which took place over a period of 22 years (1976-98), provided him with a wide scope of perspectives. It is clear that his long-term involvement with Sri Lanka, his wide-ranging involvement in international development and his studies of world religions (in the case of his dissertation, Buddhism) have enabled him to compare Western and Asian development practices. I am impressed by the way he utilized his observations in the field. For example, he clearly pointed out that there is a difference between Buddhism practiced by village people and Buddhism discussed among intellectuals. This is indeed a very important point of observation, especially when it comes from a non-Sri Lankan. This deep insight into the religious and cultural nuances of Sri Lanka has given Dr. Maiers dissertation credibility. His keen observations of cultural as well as religious issues and subsequent attempts to test them on the ground are indeed a vital part of his methodology. The value of Dr. Maiers work is that he, as a Westerner, looks at Asian development issues not only from a global and external level but also from a local grassroots level. His stay in Kandy as an expatriate enabled him not only to learn about Buddhism but also to widen his understanding of community development as well as community conflicts within the context of Sri Lanka. During his sixth visit, he experienced the ethnic conflicts and their tragic results first- hand. He writes how he was shocked to see barricades and checkpoints all over Colombo and the countryside. Even the Sarvodaya movement has been affected by the changes in the country. Another significant contribution of this book is that the author is able to place the Sarvodaya Movement in Sri Lanka within a wider context. The author provides in Chapter Four the historical, cultural, socio-economic, political and religious background of Sri Lanka. Such a broad and detailed introduction provides a very useful backdrop to his later findings. Anyone who truly wants to get an insight into the sociocultural and religious background of Sri Lanka needs to carefully read this chapter of the book. Dr. Maier uses this backgroundwhile connecting it with other essential development pointsto describe the situation during colonial rule. For example, he accurately demonstrates how colonial policies had a tremendous impact upon the rekindling of the unrelenting conflict and violence in Sri Lanka between the Tamil minority and the Sinhalese majority during the 1980s and 1990s. Not only of importance for non-Buddhist and Western readers but even for us as Sri Lankans is the grasp and ease with which he explains basic Buddhist principles and shows how they have an impact on todays Sri Lankan society. This he follows up with an overview of the economy of Sri Lanka and an assessment of the governments approach to development. Because of his keen interest in and understanding of environmental issues, he sees the environmental impact which such development efforts have, especially the impact of urbanization. It is of
- 3. 3 significance to note how he concludes his overall examination of development in Sri Lanka. He writes that it is no longer appropriate to consider only economic increases as means to measure development but that we will have to consider other dimensions, including religious values as vital elements in development . In order to support his thesis, the author provides a model of development based on Buddhist values, which maintains that development changes need to begin with a change in the hearts and minds of people. If one were to read only this introductory part of the dissertation, one would see the unique effort Dr. Maier has made to analyze Sri Lankas development from a multidisciplinary perspective. Analysis of the Sarvodaya Movement: With this broadened paradigm in mind, the author looks at Sarvodaya and its activities. He explains that Sarvodayas development theory and practice emphasize the equality of all mankind and the love of each individual towards one another. Such messages of Sarvodaya were important at the time Dr. Maier studied the movement because in July 1983 the division between the Tamil and Sinhala communities widened, and the communal rifts threatened to destroy the country. He reports how based on the Sarvodaya philosophy, I made several emotional appeals urging all communities and religions to show love and understanding in their dealings with each other. It was during that time (in October 1983) that Sarvodaya organized a nationwide conference on national peace and harmony. The author then discusses the basis of the Sarvodaya development concept. He explains correctly that Sarvodaya means the Awakening of All and includes the commitment to non- violent means of change. This concept clearly distinguishes the Sarvodaya Movement from any form of violent revolutionary organization, not only in India but also in Sri Lanka. Sarvodaya rejects development which is interested in mere quantitative growth and accumulation because it provides little benefit to the disadvantaged in society. The creation of alternative values and strategies of development, particularly regarding sustainable development together with environmental preservation, are discussed. Maier writes that the present day economy imposes flawed structures that are eroding the foundation of our societal order and thereby negatively impacting the relationship among people as well as nature. The Western form of development, the symbol of affluent society, has not led to the expected improvements in the life of ordinary people. There is a need for another form of development which is needs-oriented, self-reliant, in harmony with nature and ecologically sustainable, and which goes hand in hand with people who are empowered to make structural transformations. The Sarvodaya development model is described in detail, first the philosophy that started the movement, followed by an examination of its organizational model. Maier uses as examples the community-based rehabilitation activities for drug addicts to show how in its development work Sarvodaya turns its attention always to pressing social problems. The author refers to the Sarvodaya National Awakening program as the most important and valuable contribution to Sri Lankas development because of its ability to mobilize people of all ethnic groups, ages and most political affiliations throughout the country into joint action programs. In addition to that, Maier shows that the Sarvodaya ideology is not merely a philosophy and therefore merely theoretical, but it is deeply rooted in the practical life and religious traditions of the people in Sri Lanka.
- 4. 4 Personal Note: I think it is not inappropriate for me to add a personal note about my friend Rudi and his stay and research in Sri Lanka. My normal experience with Western researchers is quite different from that with Rudi. Most researchers and outside development experts have over the years tried to contrast Sarvodaya development understanding with Western forms of development theory. As a result many Western funders have overlooked the usefulness of our work. In the early 1990s some of the well-known international development organizations withdrew their support from Sarvodaya when we refused to drop spiritual development as an integral part of our development agenda. On the other hand Rudi learned through his own experience as a community development leader how important an understanding of the cultural and religious context of Sri Lanka is for successful community building. But beyond that he has seen how important it is for community development, at least in Sri Lanka, to understand and observe the close relationship between spiritual (or maybe better, moral) development and community development. When he lived in Sri Lanka in the early 1980s, he forged a very close bond with the late Venerable Sumanajothi Maha Thero of Hanguranketta. His close association with this highly respected and influential monk speaks volumes. It is not surprising but very revealing that he dedicated his dissertation to this monk. Both Rudi Maier and the Venerable Sumanajothi Maha Thero practiced what true development is all about. Though different in upbringing, culture and religion, they both forged a bond of friendship and collaboration in their community settings. They both demonstrated through their lives and actions what a truly developed world should look like. They brought peace and collaboration to their distinctive communities. They both truly practiced the spirit of Sarvodaya. Conclusion: I consider Dr. Rudi Maiers thesis an important contribution to modern development theory and practice. He has painstakingly collected information from all possible sources. His multidisciplinary approach is exemplary in development research. He provides a very useful and accurate description and analysis of the Sarvodaya philosophy, programs, and theory and practice of development. I want to thank Dr. Maier personally for his excellent and unbiased analysis and hope his book will be read by people both in the East as well as the West. Dr. A. T. Ariyaratne Founder and President Sarvodaya Movement of Sri Lanka March 15, 2006