Abstract:
The discourse of development has been humanised in its meaning by research in
humanities and the social sciences, with the addition of equity and welfare and human
well-being to its original exclusive focus on material wealth and income. Amartya
Sen introduced the ‘Capability Approach’ to the UNDP’s Development Index, adding
health and education as indicators to income, leading to the Human Development
Approach. The Capability Approach focuses on quality of life of, and opportunities
for people to live as equals in society. Here ‘development’ is understood as expanding
capability to live a good life. Martha Nussbaum has theorized that ten capabilities are
central to living a good human life: Life, Bodily Health, Bodily Integrity, Senses,
Imagination, and Thought, Emotions, Practical Reason, Affiliation, Other Species,
Play, Control over One’s Environment. The capability, “the Other Species,” refers to
nature and the meaning of human relationships with plants, animals, and the natural
world, and is defended based on prevailing human values. This paper examines values
found in Sri Lankan society that support “the Other Species Capability,” specifically
the basic affinity between humans and the rest of the sentient world found in
Buddhism and the Buddhist conscience and the compassion born out of it. It will
examine how the development discourse in Sri Lanka has excluded its homeless
humans and dogs, thus emaciating our understanding of development. The study is
theoretical and is based on secondary literature. It takes into consideration the
Megapolis development project and the attempts made to remove community dogs
from the premises of two universities as case studies. The public debate surrounding
these cases indicate that Sri Lankan values that support Nussbaum’s “Other Species
Capability” act as a corrective to the dominant notion of development. Among such
values are compassion, belief in rebirth and merit, and the modern notion of love.
