Features
Disposal of Muslim Covid-19 Fatalities: A Compromise Proposition
The controversy over the Gazette notification issued in April 2020 under the hand of the Director-General of Health Services mandating the disposal of all Covid-19 affected dead bodies by cremation has escalated into an ethno-religious political fervour of unwanted, unintended and counter-productive proportions. What was essentially a directive predicated solely on protecting national health concerns during a raging pandemic whose contours were still to be determined within the scientific community (due to the newness of the phenomenon), the primary concern was to eliminate even the remotest possibility of transmission of the virus by destruction of it through subjecting the mortal remains to intense heat.
This directive apparently impinged on sensitive religious beliefs and practices adhered to by the Muslim community which purportedly prescribes burial as part of the sine qua non for post-mortal salvation. The medical concern enforced as legal directive was predicated on the possibility of transmission of the virus to other human beings via the medium of water, especially since the groundwater table in Sri Lanka is comparatively at a very shallow level as is demonstrated by the high proportionate dependence of the populace on well water, especially among those living outside the immediate precincts of urban areas served by pipe-borne water.
This writer being a concerned Sociologist and Demographer (and not being a virologist, hydrologist, epidemiologist or an expert on medico-legal issue) sees the need to resolve the impasse with minimal fallout for the large majority of the national population. The world-renowned Sri Lankan Virologist, Prof. Malik Peiris has more than highlighted this urgency in a Sunday Weekly of December 20 stating ‘I fear that this dispute on burial for those who have strong religious beliefs in this regard, is already leading to increased transmission because of the loss of community participation in sections of the affected community. So, rather than reducing risk, this policy is already increasing the risk’.
The compromise this writer would like to propose is to minimize the potential for contamination via the contact with the water table and to maximize on the acceptability of burial of affected bodies by selected recipient communities. The presence of the wet and dry zones of this country would commonsensically suggest that the dry zone’s water table would be at a much lower depth than that of the wet zone. The potential for contamination through water would thus be minimized if the limited number of Muslim burials were carried out in the dry zone. One might add that Prof. Malik Peiris himself in the same article states that ‘it is absurd to say that there are NO parts of Sri Lanka where the water table is sufficiently below ground level that burial is possible safely’.
But what of the misgivings that have been raised within the national population at large? The renowned American Sociologist of early 20th Century, W. I. Thomas famously propounded that ‘once the situation is defined as real, it is real’ irrespective of its truth content and that social reality operates from that premise. Coming closer to action predicated on premise and hypothesis, the world at large recently witnessed the much publicized episode of the unearthing and incineration of millions of mink culled on the suspicion of being afflicted with covid-19 by Denmark, a very-developed Scandinavian country subscribing to impeccable health standards. If the Sri Lankan dry zone is more ‘suitable’ for effecting Covid-19 affected burials, who in the dry zone will raise minimal opposition to such burial within their community. Since the animosity to the directive was raised mainly by the Muslim community due to its religious opposition, obviously the Muslim communities residing in the dry zone would be in the best position to extend overtures of Islamic Brotherhood and accept the afflicted bodies of their fellow Muslim brethren for burial. Such localities should be selected on the proportionate presence of the Muslim community since the potential for opposition would be minimized therefrom.
It is a well known fact that in spite of maintaining the highest inter-ethnic growth rate in independent Sri Lanka, its Muslim community accounted for 9.2 percent of the national population at the 2012 Census of Population. However, it is also common knowledge that this proportionate share is at a maximum in the Amparai District (climbing to 43.6 percent). Perhaps, what is not that well known is that when one goes down the administrative ladder to the next Divisional Secretarial level, there are three DS Divisions viz., Kalmunai, Saindamarudu and Akkaraipattu, each of which has more than 99.0 percent of its population belonging to the Muslim community. (There are three more DSDs, – viz; Nintavur, Addalachenai and Irakkam – in the same Amparai District which have in excess of 90 percent belonging to the Muslim community.)
These statistics have been provided to suggest that any suitable Grama Niladari Division within any of the above DSDs in Amparai should theoretically have hardly any ethno-religious opposition to accommodating the burial of any covid-19 afflicted Muslim person’s body. In fact, they should welcome the opportunity to support their brethren in a Pan-Islamic embrace of Muslim brotherhood in their hour of need.
At the practical logistic level, what entails our proposition? To date this writer (voluntarily restricting his sources primarily to the print medium) has seen only one fleeting reference to the ethnic composition of the covid-19 afflicted dead. Malinda Seneviratne (Sunday Island, 13th December) stated that up to a count of 129 covid-19 dead, there were 44 Muslims among them which works out to 34.1 percent, well above three times the population representation of the Muslim community in Sri Lanka. (This would legitimately demand medico-health based probing and answers as to why this is so and initiate activities and programmes to mitigate this trend; the pursuit of that endeavor is, however, outside the scope of our current practical proposition.)
What needs to be emphasized is that as at the 10th month of covid-19 evolution in Sri Lanka, the numbers in Muslim burials in this manner is still within very manageable proportions. But if we for a moment entertain the visitation of a worst case scenario akin to what is being enacted in the USA currently, the numbers would be hugely and staggeringly compounded. According to the statistics provided by Johns Hopkins University and daily displayed by CNN, USA is well on a tragic trajectory to record 1,000 covid-19 deaths per day on an average when they complete one year since they recorded their first death. (This means that the death toll which has moved beyond 325,000 on Christmas eve will be over 365,000 deaths when they surpass 365 days since they recorded the first death and this, I believe, is around late February or early March 2021.) The Sri Lankan population on the threshold of 22 million (census scheduled for 2021 once accomplished will confirm the actual figure) is 1/15th the size of USA of 330 million. Thus when prorated for population we would have faced over 24,000 covid-19 deaths nationally and if the current ethno-mortality status quo prevailed, over 8,000 of those bodies would belong to Muslims and this would happen by mid-March next year. If, however, the currently unfolding covid-19 scenario persists with around 190 deaths by Christmas eve the tally at the end of one year since recording our first death in March should not be exceeding 350 nationally and under 120 Sri Lanka Muslims and not anywhere near the ghastly USA worst case scenario of over 8,000 Muslim covid-19 affected deaths.
Our proposal thus is for all parties to relent on their rigid stance; the government to consider burial in the dry zone (if necessary, with a supplemental gazette notification) where the contamination of the water table will be minimized and for the sensitive religious communities to accept the dead bodies of their brethren and accommodate the requisite space and extend necessary religious services. The government needs to bear the expenses of transporting the dead in acceptably hygienic condition as is prescribed by the medical professionals.
Dayalal Abeysekera
Ph.D., (Brown)
Author
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Author
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There’s an ill more dangerous and pervasive than the Coronavirus that’s currently sweeping Sri Lanka. That is the fear to express one’s convictions. Across the public sector of the country in particular many persons holding high office are stringently regulating and controlling the voices of their consciences and this bodes ill for all and the country.
The corrupting impact of fear was discussed in this column a couple of weeks ago when dealing with the military coup in Myanmar. It stands to the enduring credit of ousted Myanmarese Head of Government Aung San Suu Kyi that she, perhaps for the first time in the history of modern political thought, singled out fear, and not power, as the principal cause of corruption within the individual; powerful or otherwise.
To be sure, power corrupts but the corrupting impact of fear is graver and more devastating. For instance, the fear in a person holding ministerial office or in a senior public sector official, that he would lose position and power as a result of speaking out his convictions and sincere beliefs on matters of the first importance, would lead to a country’s ills going unaddressed and uncorrected.
Besides, the individual concerned would be devaluing himself in the eyes of all irrevocably and revealing himself to be a person who would be willing to compromise his moral integrity for petty worldly gain or a ‘mess of pottage’. This happens all the while in Lankan public life. Some of those who have wielded and are wielding immense power in Sri Lanka leave very much to be desired from these standards.
It could be said that fear has prevented Sri Lanka from growing in every vital respect over the decades and has earned for itself the notoriety of being a directionless country.
All these ills and more are contained in the current controversy in Sri Lanka over the disposal of the bodies of Covid victims, for example. The Sri Lankan polity has no choice but to abide by scientific advice on this question. Since authorities of the standing of even the WHO have declared that the burial of the bodies of those dying of Covid could not prove to be injurious to the wider public, the Sri Lankan health authorities could go ahead and sanction the burying of the bodies concerned. What’s preventing the local authorities from taking this course since they claim to be on the side of science? Who or what are they fearing? This is the issue that’s crying out to be probed and answered.
Considering the need for absolute truthfulness and honesty on the part of all relevant persons and quarters in matters such as these, the latter have no choice but to resign from their positions if they are prevented from following the dictates of their consciences. If they are firmly convinced that burials could bring no harm, they are obliged to take up the position that burials should be allowed.
If any ‘higher authority’ is preventing them from allowing burials, our ministers and officials are conscience-bound to renounce their positions in protest, rather than behave compromisingly and engage in ‘double think’ and ‘double talk’. By adopting the latter course they are helping none but keeping the country in a state of chronic uncertainty, which is a handy recipe for social instabiliy and division.
In the Sri Lankan context, the failure on the part of the quarters that matter to follow scientific advice on the burials question could result in the aggravation of Islamophobia, or hatred of the practitioners of Islam, in the country. Sri Lanka could do without this latter phobia and hatred on account of its implications for national stability and development. The 30 year war against separatist forces was all about the prevention by military means of ‘nation-breaking’. The disastrous results for Sri Lanka from this war are continuing to weigh it down and are part of the international offensive against Sri Lanka in the UNHCR.
However, Islamophobia is an almost world wide phenomenon. It was greatly strengthened during Donald Trump’s presidential tenure in the US. While in office Trump resorted to the divisive ruling strategy of quite a few populist authoritarian rulers of the South. Essentially, the manoeuvre is to divide and rule by pandering to the racial prejudices of majority communities.
It has happened continually in Sri Lanka. In the initial post-independence years and for several decades after, it was a case of some populist politicians of the South whipping-up anti-Tamil sentiments. Some Tamil politicians did likewise in respect of the majority community. No doubt, both such quarters have done Sri Lanka immeasurable harm. By failing to follow scientific advice on the burial question and by not doing what is right, Sri Lanka’s current authorities are opening themselves to the charge that they are pandering to religious extremists among the majority community.
The murderous, destructive course of action adopted by some extremist sections among Muslim communities world wide, including of course Sri Lanka, has not earned the condemnation it deserves from moderate Muslims who make-up the preponderant majority in the Muslim community. It is up to moderate opinion in the latter collectivity to come out more strongly and persuasively against religious extremists in their midst. It will prove to have a cementing and unifying impact among communities.
It is not sufficiently appreciated by governments in the global South in particular that by voicing for religious and racial unity and by working consistently towards it, they would be strengthening democratic development, which is an essential condition for a country’s growth in all senses.
A ‘divided house’ is doomed to fall; this is the lesson of history. ‘National security’ cannot be had without human security and peaceful living among communities is central to the latter. There cannot be any ‘double talk’ or ‘politically correct’ opinions on this question. Truth and falsehood are the only valid categories of thought and speech.
Those in authority everywhere claiming to be democratic need to adopt a scientific outlook on this issue as well. Studies conducted on plural societies in South Asia, for example, reveal that the promotion of friendly, cordial ties among communities invariably brings about healing among estranged groups and produces social peace. This is the truth that is waiting to be acted upon.
Author
By Sanjeewa Jayaweera
It was on 3rd January 1972 that our family arrived in Karachi from Moscow. Our departure from Moscow had been delayed for a few weeks due to the military confrontation between Pakistan and India. It ended on 16th December 1971. After that, international flights were not permitted for some time.
The contrast between Moscow and Karachi was unbelievable. First and foremost, Moscow’s temperature was near minus 40 degrees centigrade, while in Karachi, it was sunny and a warm 28 degrees centigrade. However, what struck us most was the extreme warmth with which the airport authorities greeted our family. As my father was a diplomat, we were quickly ushered to the airport’s VIP Lounge. We were in transit on our way to Rawalpindi, the airport serving the capital of Islamabad.
We quickly realized that the word “we are from Sri Lanka” opened all doors just as saying “open sesame” gained entry to Aladdin’s cave! The broad smile, extreme courtesy, and genuine warmth we received from the Pakistani people were unbelievable.
This was all to do with Mrs Sirima Bandaranaike’s decision to allow Pakistani aircraft to land in Colombo to refuel on the way to Dhaka in East Pakistan during the military confrontation between Pakistan and India. It was a brave decision by Mrs Bandaranaike (Mrs B), and the successive governments and Sri Lanka people are still enjoying the fruits of it. Pakistan has been a steadfast and loyal supporter of our country. They have come to our assistance time and again in times of great need when many have turned their back on us. They have indeed been an “all-weather” friend of our country.
Getting back to 1972, I was an early beneficiary of Pakistani people’s love for Sri Lankans. I failed the entrance exam to gain entry to the only English medium school in Islamabad! However, when I met the Principal, along with my father, he said, “Sanjeewa, although you failed the entrance exam, I will this time make an exception as Sri Lankans are our dear friends.” After that, the joke around the family dinner table was that I owed my education in Pakistan to Mrs B!
At school, my brother and I were extended a warm welcome and always greeted “our good friends from Sri Lanka.” I felt when playing cricket for our college; our runs were cheered more loudly than of others.
One particular incident that I remember well was when the Embassy received a telex from the Foreign inistry. It requested that our High Commissioner seek an immediate meeting with the Prime Minister of Pakistan, Mr Zulifikar Ali Bhutto (ZB), and convey a message from Mrs B. The message requested that an urgent shipment of rice be dispatched to Sri Lanka as there would be an imminent rice shortage. As the Ambassador was not in the station, the responsibility devolved on my father.
It usually takes about a week or more to get an audience with the Prime Minister (PM) of a foreign country due to their busy schedule. However, given the urgency, my father spoke to the Foreign Ministry’s Permanent Sectary, who fortunately was our neighbour and sought an urgent appointment. My father received a call from the PM’s secretary around 10 P.M asking him to come over to the PM’s residence. My father met ZB around midnight. ZB was about to retire to bed and, as such, was in his pyjamas and gown enjoying a cigar! He had greeted my father and had asked, “Mr Jayaweera, what can we do for great friend Madam Bandaranaike?. My father conveyed the message from Colombo and quietly mentioned that there would be riots in the country if there is no rice!
ZB had immediately got the Food Commissioner of Pakistan on the line and said, “I want a shipload of rice to be in Colombo within the next 72 hours!” The Food Commissioner reverted within a few minutes, saying that nothing was available and the last export shipment had left the port only a few hours ago to another country. ZB had instructed to turn the ship around and send it to Colombo. This despite protests from the Food Commissioner about terms and conditions of the Letter of Credit prohibiting non-delivery. Sri Lanka got its delivery of rice!
The next was the visit of Mrs B to Pakistan. On arrival in Rawalpindi airport, she was given a hero’s welcome, which Pakistan had previously only offered to President Gaddafi of Libya, who financially backed Pakistan with his oil money. That day, I missed school and accompanied my parents to the airport. On our way, we witnessed thousands of people had gathered by the roadside to welcome Mrs B.
When we walked to the airport’s tarmac, thousands of people were standing in temporary stands waving Sri Lanka and Pakistan flags and chanting “Sri Lanka Pakistan Zindabad.” The noise emanating from the crowd was as loud and passionate as the cheering that the Pakistani cricket team received during a test match. It was electric!
I believe she was only the second head of state given the privilege of addressing both assemblies of Parliament. The other being Gaddafi. There was genuine affection from Mrs B amongst the people of Pakistan.
I always remember the indefatigable efforts of Mr Abdul Haffez Kardar, a cabinet minister and the President of the Pakistan Cricket Board. From around 1973 onwards, he passionately championed Sri Lanka’s cause to be admitted as a full member of the International Cricket Council (ICC) and granted test status. Every year, he would propose at the ICC’s annual meeting, but England and Australia’s veto kept us out until 1981.
I always felt that our Cricket Board made a mistake by not inviting Pakistan to play our inaugural test match. We should have appreciated Mr Kardar and Pakistan’s efforts. In 1974 the Pakistan board invited our team for a tour involving three test matches and a few first-class games. Most of those who played in our first test match was part of that tour, and no doubt gained significant exposure playing against a highly talented Pakistani team.
Several Pakistani greats were part of the Pakistan and India team that played a match soon after the Central Bank bomb in Colombo to prove that it was safe to play cricket in Colombo. It was a magnificent gesture by both Pakistan and India. Our greatest cricket triumph was in Pakistan when we won the World Cup in 1996. I am sure the players and those who watched the match on TV will remember the passionate support our team received that night from the Pakistani crowd. It was like playing at home!
I also recall reading about how the Pakistani government air freighted several Multi Barrell artillery guns and ammunition to Sri Lanka when the A rmy camp in Jaffna was under severe threat from the LTTE. This was even more important than the shipload of rice that ZB sent. This was crucial as most other countries refused to sell arms to our country during the war.
Time and again, Pakistan has steadfastly supported our country’s cause at the UNHCR. No doubt this year, too, their diplomats will work tirelessly to assist our country.
We extend a warm welcome to Mr Imran Khan, the Prime Minister of Pakistan. He is a truly inspirational individual who was undoubtedly an excellent cricketer. Since retirement from cricket, he has decided to get involved in politics, and after several years of patiently building up his support base, he won the last parliamentary elections. I hope that just as much as he galvanized Sri Lankan cricketers, his political journey would act as a catalyst for people like Kumar Sangakkara and Mahela Jayawardene to get involved in politics. Cricket has been called a “gentleman’s game.” Whilst politics is far from it!.
Author
Believe me, seeing certain videos, on social media, depicting action, on the dance floor, at some of these entertainment venues, got me wondering whether this Coronavirus pandemic is REAL!
To those having a good time, at these particular venues, and, I guess, the management, as well, what the world is experiencing now doesn’t seem to be their concerned.
Obviously, such irresponsible behaviour could create more problems for those who are battling to halt the spread of Covid-19, and the new viriant of Covid, in our part of the world.
The videos, on display, on social media, show certain venues, packed to capacity – with hardly anyone wearing a mask, and social distancing…only a dream..
How can one think of social distancing while gyrating, on a dance floor, that is over crowded!
If this trend continues, it wouldn’t be a surprise if Coronavirus makes its presence felt…at such venues.
And, then, what happens to the entertainment scene, and those involved in this field, especially the musicians? No work, whatsoever!
Lots of countries have closed nightclubs, and venues, where people gather, in order to curtail the spread of this deadly virus that has already claimed the lives of thousands.
Thailand did it and the country is still having lots of restrictions, where entertainment is concerned, and that is probably the reason why Thailand has been able to control the spread of the Coronavirus.
With a population of over 69 million, they have had (so far), a little over 25,000 cases, and 83 deaths, while we, with a population of around 21 million, have over 80,000 cases, and more than 450 deaths.
I’m not saying we should do away with entertainment – totally – but we need to follow a format, connected with the ‘new normal,’ where masks and social distancing are mandatory requirements at these venues. And, dancing, I believe, should be banned, at least temporarily, as one can’t maintain the required social distance, while on the dance floor, especially after drinks.
Police spokesman DIG Ajith Rohana keeps emphasising, on TV, radio, and in the newspapers, the need to adhere to the health regulations, now in force, and that those who fail to do so would be penalised.
He has also stated that plainclothes officers would move around to apprehend such offenders.
Perhaps, he should instruct his officers to pay surprise visits to some of these entertainment venues.
He would certainly have more than a bus load of offenders to be whisked off for PCR/Rapid Antigen tests!
I need to quote what Dr. H.T. Wickremasinghe said in his article, published in The Island of Tuesday, February 16th, 2021:
“…let me conclude, while emphasising the need to continue our general public health measures, such as wearing masks, social distancing, and avoiding crowded gatherings, to reduce the risk of contact with an infected person.
“There is no science to beat common sense.”
But…do some of our folks have this thing called COMMON SENSE!
