« home
 
Proselytism and one's conscience
By Yasapala Karunasinghe
 

Among other meanings, proselytism connotes the giving up by a person his religion and embracing another. This may be occasioned either by conviction or by coercion and or temptation by a promise of a better material life. While the former is excusable the latter is unpardonable as it amounts to the exploitation of a person's economic hardships for an ulterior purpose.

The early history of the world is replete with accounts of proselytism especially the crusades in the name of religion. This went hand in hand with colonialism and in our own country the Portuguese period stands out in this regard.

Mr. W. Samaranayaka of Maharagama by his letter to the Editor (September 26) highlights the pathetic situation arising out of the alleged acts of proselytism and poses the question "Isn't there a way of relief to poor Buddhists without having to change their faith?".

Then he traces the root cause of the problem thus: "Even the non-Buddhists would grant that the alleged conversion of Buddhists to other faiths is not due to anything lacking in Buddhism but due to privations of mundane needs like food, clothing, shelter, school books for the children and want of solace in times of sickness, distress, all of which emanate from poverty and deprivation". His suggestion for a remedy? "Let a fair percentage of enormous funds donated by way of charity to Sri Pada, Sri Maha Bodhi, Dalada Maligawa, Kelaniya, Bellanwila, Kalutara Bodhi, Kataragama etc. be used to create a Fund to be utilised to relieve the distress of poverty stricken deserving Buddhists in an organised and equitable manner to dissuade Buddhists from conversion by foreign or local organisations to other faiths due to their indigent circumstances. (The quotation from the letter in extense is to serve as a ready reference).

Article 9 of the Constitution of the Democratic Socialist Republic of Sri Lanka states: The Republic of Sri Lanka shall give to Buddhism the foremost place and accordingly it shall be the duty of the State to protect and foster the Buddha Sasana, while assuring to all other religions the rights granted by Articles 10 and 14 (1)(e)."

Article 10 of the Constitution which is very relevant to the issue reads: "Every person is entitled to freedom of thought, conscience and religion including the freedom to have or to adopt a religion or belief of his choice".

Article 14 (1)(c) of the Constitution entitles a citizen to: "The freedom, either by himself or in association with others, and either in public or in private, to manifest his religion or belief in worship, observance, practices and teaching".

To "protect and foster the Buddha Sasana" (Article 9 of the Constitution) there must necessasarily be the continuity of the mass of followers of Buddhism. The alleged calculated and concerted action by interested parties to convert poor Buddhists to other faiths on the promise of Economic salvation of their families will undoubtedly deplete the present ranks of the devotees.

It is therefore timely that the conscience of the public is awakened to the looming danger to Buddha Sasana. A Fund for the purpose as suggested by Mr. Samaranayaka fits in here. Sometime ago the Diyavadana Nilame of Sri Dalada Maligawa inaugurated a Fund for the benefit of Buddhists. No reports have appeared as to its progress but it can be presumed that it is successful.

It may be possible to use this Fund for weaning away the poor Buddhists from being converted to other faiths with added support financially from well-wishers.

If it is not possible to utilise the Diyawadana Nilame's Fund referred to, the feasibility of creating a Charitable Trust is an option. The reason for the alleged conversion springs from poverty. The Trust Ordinance by section 99 (1)(a) permits the creation of a Charitable Trust for "relief of poverty" designed for "the benefit of the public or any section of the public within Ceylon" (Sri Lanka).

Such a Trust will also have the facility of a reduction of Income Tax payable by donors under section 31(2) of the Inland Revenue Act.

In addition to generous donations from the affluent religious bodies mentioned earlier, the incumbent prelates of the Buddhist temples spread through out the length and breadth of the Island can be invited to help such a project by exhorting the Buddhists in their areas to make contributions towards the Fund according to their capacity.

Since the endeavour is to "protect and foster the Buddha Sasana" as ordained by the Constitution of the Republic, the President, the Prime Minister and Minister of Buddha Sasana will undoubtedly give their blessings for its success under the guidance of the Maha Nayaka Theras of the three Nikayas.

It is opportune to have a public debate on the subject before further steps are taken with a view to dispelling any misunderstandings that may crop up.

(The writer is an Attorney-at-Law and a Fellow of the Sri Lanka Institute of Taxation).