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Burial or cremation? Muslims remain in a Covid quandary

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By Dr M. HARIS DEEN

The second wave of the COVID 19 pandemic and the extent of its spread worldwide, has left the Muslims of Sri Lanka in a serious quandary. To bury or cremate? That is the question. As far as the Muslims are concerned, the Sri Lankan government does not seem to give in. At first, what appeared to be a genuine cause, now clearly appears to be motivated by discrimination. Despite the advice of the WHO, several local organisations, representation by eminent professors of medicine, several distinguished ulemas, who diminished the argument that the water table issue as a fallacy, the Sri Lankan government stays unmoved on the issue of cremation against burial.

Article 3 of the Sri Lankan constitution states that “In the Republic of Sri Lanka sovereignty is in the People and is inalienable. Sovereignty includes the powers of government, fundamental rights and the franchise.”

Relevant to my arguments are what is stated in Article 4 of the constitution, to wit:

Article 4 – The Sovereignty of the People shall be exercised and enjoyed in the following manner:

(c) the judicial power of the People shall be exercised by Parliament through courts, tribunals and institutions created and established by law, except in regards to matters relating to privileges, immunities and powers of Parliament and of its Members, wherein the judicial Power of the People may be exercised by Parliament according to law.

(d) the fundamental rights which are by the Constitution declared and recognised shall be respected, secured and advanced by all the organs of government and shall not be abridged, restricted or denied save, in the manner and to the extent provided,

Article 10 – Every person is entitled to freedom of thought, conscience and religion, including the freedom to adopt a religion or belief of his choice,

Article 11 – No person shall be subjected to torture or to cruel or degrading treatment or punishment.

One will see from the above cited Articles of the Sri Lankan constitution that the sovereignty is in the hands of the people, unlike in Britain and most other civil law countries, where the sovereignty is vested in the parliament and legislation passed by parliament cannot be challenged, although there is judicial review as to execution of the law but not the law itself.

Therefore, I submit that the Sri Lankan Parliament did not have the People’s mandate to present the “The Quarantine and Prevention of Diseases Ordinance” (Chapter 222) on 11th April 2020. The contents of the Bill had not been presented as a “White” paper for discussion by all communities. Hence, it is a “bolt from the blues” for those who seek a dignified end to them or their loved ones. It is further submitted that the fundamental rights of not only the Muslims, but also of every citizen of Sri Lanka who wish to be given dignity to their last rights, has been denied. Furthermore, the fundamental rights guaranteed by Article 10 have been infringed against the guarantees contained in Article 4 paragraph (d) of the constitution. In my opinion, this Bill could have been challenged in courts by invoking Article 4 (c) of the constitution, in which I believe there is adequate ground for a judicial review.

That is as far as the law is concerned. What about the position of the Muslims vis-a-vis what the Qur’an and the Ahadith say about the dignified treatment of dead persons.

“O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination”. (4:59)

I have researched and discussed with Islamic scholars on the issue. Allah in His absolute wisdom says in the Qur’an that death is inevitable and no matter how people try to escape death it will reach everyone (50:19), also “every soul shall taste death and only on the day of judgement you will be paid your full recompense on the day of your rising. Anyone who is distanced from the fire and admitted to the garden has triumphed . The life of this world is only enjoyment of delusion” (3:185). This is the only place where “death” and “fire” have been related as a punishment to be distanced from.

Allah’s book is for every situation rather than any situation, hence Allah in His absolute mercy refrained from committing His faithful from committing to any particular obligations as death can happen anywhere under any circumstance “No self knows what it will earn tomorrow and no self knows in what land it will die.” (31:33; 31:34). However, Allah showed the son of Adam, Cain what he should do when he killed his brother Abel, during a dispute between them. Allah sent a raven which dug the ground with its beak and feet and buried another dead raven and closed the “grave” “so that he might show him how he should cover his brother’s dead body,” (05: 31). Therefore, it is evident that Allah promoted burial as a dignified manner to respect the dead under all circumstances.

The Prophet (Peace and Salutations upon him) encouraged haste in burial of the deceased. This includes the entire process from ghusl to burial, but in particular it refers to carrying the body of the deceased from the Janaaza to the burial. Abu Hurayrah narrates that the Prophet (Peace and Salutations be upon him) said: “Hasten with the Janaza. If it was a righteous person, then you are forwarding it to its bliss, and if it was other than that (not righteous), then you will remove this burden from your necks.” [Reported by al-Bukhari (volume 2, hadith 401) and Muslim (volume 2, hadith 2059)].

Death and human dignity – Humanitarian Forensics under Islamic Law

In many civilizations, traditions and religions—both ancient and modern—death is a mere transitional phase between one stage of life and another. Burying the dead is one way to ensure that the dead are accorded dignity and respect, and that the feelings of their living loved ones are considered. Throughout history, religions, traditions and cultural practices have influenced the ways in which the dead are managed, both in times of peace and conflict. Today, they continue to do so.

In Islam, human dignity is a right given by God to all humans—who are referred to in the Qur’ān as God’s vicegerents on earth. Islam grants certain rights to humans before they are even born, and others after their death. Whether dead or alive, the human body—created by God in the perfect shape—must be given dignity and respect. This importance of the human body is illustrated, for instance, in the Qur’ān 5:31. There, it is narrated that when Cain was unsure of how to deal with the body of his brother Abel—whom he had murdered—God sent a message in the form of a raven. God used the raven to dig into the ground to bury another raven, thus indirectly showing Cain how to bury his brother’s body.

Faced with the difficulties of ensuring the dignified burial of the dead in the context of armed conflicts and other situations of violence and natural disasters, classical Muslim jurists developed Islamic laws to deal with the challenge. These laws aim to respect the dignity of the dead and respect the feelings of their loved ones to the degree possible. The dignity of the dead surfaced in the discussions of the classical Muslim jurists on a number of issues. Some of the most significant of which, for our purposes here, are: searching for and collecting the dead, disposal of Muslim and non-Muslim mortal remains, quick burial, exhumation of human remains and burial at sea.

Before delving into these issues, it is worth noting that Islamic law at times combines purely legal rules with religious and/or ethical matters. This is the case as well with the management of the dead. For instance, burial and grave regulations are deliberated in the Islamic legal literature, along with the etiquette of visiting graves. Combining legal and ethical elements is an important characteristic of Islamic law that helps keep it alive. It helps ensure that Muslims voluntarily impose such rules upon themselves, and that they keep practicing even with regard to aspects that are not codified in Muslim States’ legal systems, and over which courts have no jurisdiction. This nature of Islamic law points to the impact Islamic law can have in influencing societal behaviour. Understanding these Islamic rules can help guide humanitarian forensic specialists to overcome challenges they face by respecting the religious needs of Muslim societies, when they work in Muslim contexts. It is a way to show that respecting the dead is the common overriding concern of both their forensic work and Islamic law. (Dawoodi, A. A – 2018 – Humanitarian Law and Policy).

In my capacity as a lay person, I have put my knowledge before Islamic lawyers and parliamentarians and the Ulema to take up the case of the illegality of imposing “The Quarantine and Prevention of Diseases Ordinance” (Chapter 222) not only on Muslims but those of any faith, who do not want themselves cremated and request a dignified burial. It is not as yet too late, I am sure the government will listen to reason, when approached in the proper way. There is evidence that the reason given by the authorities of groundwater contamination is not proven.

In a web article posted on 19.05.2020 The Fast Company newsletter (accessed 27/10/2020) states inter alia as follows:

“Microbial and chemical contamination can also occur in cemeteries as a result of unmanaged, untreated and incorrectly sited sanitation services, solid waste, and wastewater, which allows for the flow of microorganisms and contaminants into cemeteries.

In general, bodies that are treated and buried in correctly sited and constructed cemeteries do not pose a threat to public health and are not a source of pollution. The WHO guidelines clearly stipulate that to date, there has been no evidence to suggest that individuals have become infected from exposure to the bodies of persons who have died from Covid-19.

If conducted according to the usual recommended health and safety practices, choosing to bury or cremate a person who has passed away from Covid-19 should pose no additional risk to the environment or the people. However, in South Africa, based on the nation’s known religious and cultural practices around death as well as the lack of sufficient crematoriums, Covid-19 victims are highly likely to be buried in cemeteries. South Africa also has serious issues with access to land in metropolitan and rural areas. As a result, conservation and residential developments take precedence over cemeteries because they are not considered sustainable.

However, when sited properly and according to sound scientific judgement, cemeteries should protect surface water and groundwater from contamination regardless of the cause of death. Provided that the capacity of the cemetery is not breached, the placement and design of the cemetery should have a built-in resilience to supply enough time for the attenuation of contaminants on-site. In some instances, poorly sited cemeteries may be at higher risk.

To date there have been no reported cases of the coronavirus that causes Covid-19 (officially known as SARS-CoV-2 ) being detected in drinking water in either private boreholes or public drinking water systems coming from cemeteries. This can be related to the travel time that SARS-Cov-2 will need in order to remain infective.

So far, SARS-CoV-2 does not have a high level of persistence in the environment, due to it being an enveloped virus and can be eliminated effectively by water treatment, especially chlorination, and would pose a minimal risk to drinking water. As the outbreak continues, and in the unlikely event that more people succumb to Covid-19; particularly in sub-Saharan Africa, more water-quality and hydrogeological (laboratory and pilot scale) experiments are needed before major conclusions can be drawn on their fate and the way they are transported in cemetery environments.

Email: deenmohamed835@gmail.com

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Opinion

Take Human Rights seriously, not so much the council or office

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By Dr Laksiri Fernando

The 46th Session of the UN Human Rights Council started on 22 February morning with obvious hiccups. The Office, to mean the Office of the UN High Commissioner for Human Rights, finally decided to hold all sessions virtually online, only the President of the Council and the assistants in the high table sitting at the UN Assembly Hall in Geneva. The President, Ms. Nazhat Shammen Khan, Ambassador from Fiji in Geneva, wearing a saree, was graceful in the chair with empty seats surrounding.

In the opening session, the UN General Assembly President, UN General Secretary, UN High Commissioner for Human Rights, and Head of Foreign Affairs, Switzerland (as the host country), addressed remotely the session. In fact, there was no need for Switzerland to have a special place, as the UN is independent from any host country. Switzerland is fairly ok, however, if this tradition is followed, the UN General Assembly may have to give a special place to the US in New York.

 

Initial Addresses

UN General Secretary, Antonio Guterres’ address could have been quite exemplary if he gave a proper balance to the developed and developing countries. He talked about racism and fight against racism but did not mention where racism is overwhelmingly rampant (US and Europe) and what to do about it. Outlining the human rights implications of Covid-19 pandemic, he made quite a good analysis. It was nice for him to say, ‘human rights are our blood line (equality), our lifeline (for peace) and our frontline (to fight against violations).’ However, in the fight against violations, he apparently forgot about the ‘blood line’ or the ‘lifeline’ quite necessary not to aggravate situations through partiality and bias. He never talked about the importance of human rights education or promoting human rights awareness in all countries.

His final assault was on Myanmar. Although he did not call ‘genocide,’ he denounced the treatment of Rohingyas as ethnic cleansing without mentioning any terrorist group/s within. His call for the release of Aung San Suu Kyi and other civilian leaders undoubtedly should be a common call of all. However, he did not leave any opening for a dialogue with the military leaders or bring back a dialogue between Aung San and Min Aung, the military leader. With a proper mediation, it is not impossible. Calling for a complete overhaul as the young demonstrators idealistically claim might not be realistic.

High Commissioner Michelle Bachelet’s address was brief and uncontroversial this time without mentioning any country or region. It is clear by now perhaps she is not the real author of the Report against Sri Lanka, but someone probably hired by the so-called core-group led by Britain. Her major points were related to the coronavirus pandemic trying to highlight some of the socio-economic disparities and imbalances of policy making that have emerged as a result. The neglect of women, minorities, and the marginalized sections of society were emphasized. But the poor was not mentioned. As a former medical doctor, she also opted to highlight some of the medical issues underpinning the crisis.

Then came the statements from different countries in the first meeting in the following order: Uzbekistan, Colombia, Lithuania, Afghanistan, Poland, Venezuela, Finland, Fiji, Moldova, Georgia, Kazakhstan, Equatorial Guinea, Vietnam, Belgium, and Morocco. The obvious purposes of these statements were different. Some countries were apparently canvassing for getting into the Human Rights Council at the next turn perhaps for the purpose of prestige. Some others were playing regional politics against their perceived enemies. This was very clear when Lithuania and Poland started attacking Russia.

But there were very sincere human rights presentations as well. One was the statement by the President of Afghanistan, Mohammad Ashraf Ghani. He outlined the devastating effects that Afghanistan had to undergo during the last 40 years, because of foreign interferences. The initial support to Taliban by big powers was hinted. His kind appeal was to the UN was to go ‘beyond discourse to practice’ giving equal chance to the poor and the developing countries to involve without discrimination.

 

Controversial Presentations

China’s Foreign Affairs Minister, Wang Yi, made his presentation almost at the end of the first day. This is apparently the first time that China had directly addressed the Human Rights Council. Beginning with outlining the devastating repercussions of the coronavirus pandemic he stressed that the world should face the challenges through ‘solidarity and cooperation.’ He broadened the concept to human rights solidarity and cooperation. His expressed views were quite different to the others, particularly to the Western ones.

He frankly said that what he expresses are the views of China on human rights without claiming those are absolute truths or forcing others to believe or implement them. There were four main concepts that he put forward before the member countries. First, he said, “We should embrace a human rights philosophy that centres on the people. The people’s interests are where the human rights cause starts and ends.” Second, he said, “we should uphold both universality and particularity of human rights. Peace, development, equity, justice, democracy, and freedom are common values shared by all humanity and recognized by all countries.” “On the other hand,” he said, “countries must promote and protect human rights in light of their national realities and the needs of their people.”

“Third,” he said, “we should systemically advance all aspects of human rights. Human rights are an all-encompassing concept. They include civil and political rights as well as economic, social, and cultural rights.” He then emphasized, “Among them, the rights to subsistence and development are the basic human rights of paramount importance.” Fourth, “we should continue to promote international dialogue and cooperation on human rights. Global human rights governance should be advanced through consultation among all countries.”

It was on the same first day before China, that the United Kingdom launched its barrage against several countries not sparing Sri Lanka. The Foreign Secretary, Dominic Raab, delivered the statement from top to bottom attacking alleged violating countries on human rights. But there was no mentioning of Israel for the repression of Palestinians or the systemic racism rampaging in the United States, including the 6 January attacks on the Capitol by extremist/terrorist groups.

His first sermon was on Myanmar without acknowledging the British atrocities or mismanagement of this poor and diverse country during the colonial period. He was quite jubilant over implementing sanctions and other restrictions over the country. Many sanctions, in my opinion, are extortions. Undoubtedly, Aung San Suu Kyi and other leaders should be released, and democracy restored. This is a task of the whole council and when one or two countries try to grab the credit, there can be obvious reservations of others.

His further scathing attacks were against Belarus, Russia, and China. Some appeared factually correct but not necessarily the approach or the motives genuine. The following is the way he came around Sri Lanka. He said,

“Finally, we will continue to lead action in this Council: on Syria, as we do at each session; on South Sudan; and on Sri Lanka, where we will present a new resolution to maintain the focus on reconciliation and on accountability.”

‘Action’ to him basically means repeatedly passing resolutions, of course imposing economic and other sanctions. He said, “as we do at each session”; like bullying poor or weak countries at each session. Can there be a resolution against Russia or China? I doubt it.

What would be the purpose of presenting a resolution against Sri Lanka? As he said, “to maintain the focus on reconciliation and on accountability.” This will satisfy neither the Tamil militants nor the Sinhalese masses. But it might satisfy the crafty Opposition (proxy of the defeated last government). This is not going to be based on any of the actual measures that Sri Lanka has taken or not taken on reconciliation or accountability. But based on the ‘Authoritarian and Hypocritical Report’ that some anti-Sri Lankans have drafted within the Office of the High Commissioner for Human Rights. This what I have discussed in my last article.

In this context, successful or not, the statement made by the Sri Lanka’s Minister of External Affairs, Dinesh Gunawardena, in rejecting any resolution based on the foxy Report of the Office of the UN High Commissioner for Human Rights, in my concerned opinion, is absolutely correct.

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Opinion

President’s energy directives ignored by the Power Ministry: Another Point of View

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Dr Tilak Siyambalapitiya

Dr Janaka Rathnasiri laments (The Island 19 Feb 2021) that the Power Ministry has ignored the President’s directive to draw 70% of energy from renewable sources by 2030. I saw the approved costs of electricity production for 2019, published by the Public Utilities Commission (PUCSL).

PUCSL has also approved the prices to sell electricity to customers. Although various customers pay at various “approved” prices, the average income from such “approved” prices in 2019 was Rs 17.02 per unit. It is not only the Ministry, according to Dr Rathnasiri, ignoring the President; PUCSL is also breaking the law, which says prices and approved costs should be equal.

So there is already an illegal gap of Rs 21.59 minus 17.02 = Rs 4.57 per unit of electricity sold. If electricity prices are not to be increased, as stated by many in the government and PUCSL, let us say the following: Distribution costs should decrease by 0.57 Rs per unit. Generation costs should decrease by Rs 4.00 per unit.

PUCSL also published the approved cost of purchasing or producing electricity from various sources for 2019. The actual energy values were different to what was approved, but let us stick to PUCSL approved figures:

I suggest Dr Rathnasiri fills-up the following table, to show how much electricity will cost in 2030 to produce and deliver, if the President’s 70% target is to be achieved and for PUCSL to abide by the law. Let us assume that electricity requirement in 2030 will be double that of 2019.

Since PUCSL has to save Rs 4 from 13.92, the average selling price for energy should be Rs 13.92 minus 4.00 = Rs 9.92. With a target network loss of 7% (in 2019 it was 8.4%), the average cost of production has to be Rs 9.27 per unit. Eight cages have to be filled-up by Dr Rathnasiri.

In 2012, PUCSL approved the energy cost of electricity produced from coal power to be 6.33 Rs per kWh. In 2019, PUCSL approved 9.89 (56% increase). For renewable energy, it was 13.69 in 2012, and 19.24 in 2019 (a 40% increase, but double the price of electricity from coal fired generation). In 2012, rooftop solar was not paid for: only give and take, but now paid Rs 22, against Rs 9.89 from coal. There seems to be something wrong. The price reductions of renewable energy being promised, being insulated from rupee depreciation, are not happening? Either Sri Lanka must be paying too little for coal, or it may be renewable energy is severely over-priced?

On coal we hear only of some corruption every now and then; so Sri Lanka cannot be paying less than it costs, for coal.

 

Enough money even to donate
vaccines

Another reason for the Ministry of Power to ignore the President’s directive may be the Ministry’s previous experience with similar Presidential directives. In 2015, the President at that time cancelled the Sampur coal-fired power plant, and the Ministry faithfully obliged. That President and that Prime Minister then played ball games with more power plants until they were thrown out of power, leaving a two-billion-dollar deficit (still increasing) in the power sector. Not a single power plant of any description was built.

Where is this deficit? You do not have to look far. In the second table, replace 24.43 with 9.89, to reflect what would have happened if Sampur was allowed to be built. The value 12.79 will go down to 8.55, well below the target of Rs 9.27 per unit to produce. Not only would CEB and LECO report profits, but the government too could have asked for an overdraft from CEB to tide over any cash shortfalls in the treasury. All this with no increase in customer prices. Producers of electricity from renewable energy could enjoy the price of 19.24 Rs per unit. And that blooming thing on your rooftop can continue to enjoy Rs 22 per unit. The Minister of Power, whom Dr Rathnasiri wants to replace with an army officer, would have been the happiest.

In the absence of Sampur (PUCSL’s letter signed by Chairman Saliya Mathew confirmed cancellation and asked CEB not to build it), PUCSL approved electricity to be produced at Rs 21.59 and sold at Rs 17.02 per unit. The annual loss would be Rs (21.59 – 17.02) x 15,093 = Rs 69 billion per year of approved financial loss. Sri Lanka has a Telecom regulator, an Insurance regulator, a Banking regulator, who never approve prices below costs. Sometime ago the telecom regulator asked the operators to raise the prices, when operators were proposing to reduce prices amidst a price war. But the electricity industry regulator is different: he approves costs amounting to 27% more than the price, not just once but, but continuously for ten long years !

That is 370 million dollars per year as of 2019, the economy is spending, and for years to come, to burn oil (and say we have saved the environment). Did the Minister of Health say we are short of 160 million dollars to buy 40 million doses of the vaccine? Well, being a former Minister of Power, she now knows which Presidential “order” of 2015 is bleeding the economy of 370 million dollars per year, adequate to buy all vaccines and donate an equal amount to a needy country.

Prices are the production costs approved by PUCSL for 2019. The selling price approved by the same PUCSL was Rs 9.27 per unit.

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Opinion

Confusion on NGOs and NSOs in Sri Lanka

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If you listen to politicians and journalists here, you will hear of that curious creature rajya novana sanvidane, a Non-State Organization (NSO). Where do you get them? In the uninstructed and dead minds of those who use those terms. In the real world, where politicians and journalists have developed minds, there are Non-Governmental Organizations (NGO). The United Nations is an organization set up by state parties, not by governments. It is true that agents of states, governments, make the United Nations work or fail. Governments may change but not the states, except rarely. When Eritrea broke away from Ethiopia, a new state was formed and was so recognised by the United Nations. However, the LTTE that tried to set up another state was crushed by the established state that it tried to break away from, and the UN had nothing to do with them.

This entirely unnecessary confusion, created out of ignorance, is so destructive that organizations completely loyal to the existing state, are made to be traitorous outfits, for they are ‘non-state organizations’ within the state. There are citizens of each state, but no citizens of any government. Government is but an instrument of the state. In most states there are organizations, neither of the state nor of government: religious organizations including churches. But none of them is beyond the pale of the state.

Those that speak of rajya novana sanvidane give that name partly because they have no idea of the origin of non-governmental organizations. NGOs came into the limelight, as donor agencies, noticed that some governments, in East Africa, in particular, did not have the capacity and the integrity to use the resources that they provided. They construed, about 1970, that NGOs would be a solution to the problem. Little did they realize that some NGOs themselves would become dens of thieves and brigands. I have not seen any evaluation of the performance of NGOs in any country. There was an incomplete essay written by Dr. Susantha Gunatilleka. NGOs are alternatives to the government, not to the state.

Our Constitution emphatically draws a distinction between the government and state, and lays down that the President is both Head of Government and Head of State (Read Article 2 and Article 30 of the Constitution.) It is as head of state that, he/she is the Commander of the Armed Forces, appoints and receives ambassadors and addresses Parliament annually, when a prorogued Parliament, reconvenes. He/she presides over the Cabinet as head of government. The distinction is most clear, in practice, in Britain where Queen Elizabeth is the head of state and Boris Johnson is the Prime Minister and head of government. However, in principle, Johnson is the Queen’s First Minister appointed by the sovereign, and resigns by advising her of his decision to do so.

In the US and in India the term ‘state’ has special significance. In India there is a ‘rajya sabha’ (the Council of States) whose members represent constituent States and Union Territories. Pretty much the same is true of the United States. In the US, executive power is vested in the President and heads the administration, government in our parlance. The Head of State does not come into the Constitution but those functions that one associates with a head of state are in the US performed by the President of the Republic. The US President does not speak of my state (mage rajaya) but of my administration, (mage anduva). Annually, he addresses Congress on the State of the Union. Our present President must be entirely familiar with all this, having lived there as a citizen of the US for over a decade. It is baffling when someone speaks of a past state as a traitor to that same state. It is probable that a government was a traitor to the state. ‘Treason against the United States, shall consist only in levying war against them, or in adhering to their (States’) enemies, giving them aid and comfort’. That a state was a traitor to the same state is gobbledygook.

Apart from probable confusion that we spoke of in the previous paragraph, it is probable that a president and other members of a government, including members of the governing party here, find it grandiloquent to speak of his/her/their state (mage/ape rajaya), rather than my government (mage anduva) or Sirisena anduva’ and not Sirisena state; it was common to talk of ‘ape anduva’ in 1956; politicians in 1956 were far more literate then than they are now.

When translating from another language, make sure that you understand a bit of the history of the concept that you translate. A public school in the US is not the same as a public school in the UK.

 

MAHADENAMUTTA

 

 

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