Buddhist Fundamentalism And Minority Identities In Sri Lanka

Buddhist Fundamentalism and Minority Identities in Sri Lanka explores Sinhala-Buddhist fundamentalist ideology and its power to shape the identities of Sri Lanka's ethnic and religious minorities. Sinhala-Buddhist fundamentalists in contemporary Sri Lanka share an ideology that asserts a vital link between the island of Sri Lanka and the Sinhala people, especially in their role as curators of Buddhism, and often at the exclusion of the minorities. Minority responses to Sinhala-Buddhist fundamentalism are manifold, ranging from assimilation to the formation of rival fundamentalisms. The authors provide views of history markedly different from most scholarly reflections on Sri Lanka; thus, the history of shifting perceptions of Sinhala-Buddhist fundamentalism offered here constitutes an important contribution to the subaltern history of Sri Lanka. By treating both the development of Sinhala-Buddhist fundamentalism in the late nineteenth century and its hegemony in the late twentieth, this study links the present to the past.

"Buddhist Fundamentalism and Minority Identities in Sri Lanka" explores Sinhala-Buddhist fundamentalist ideology and its power to shape the identities of Sri Lanka's ethnic and religious minorities. Sinhala-Buddhist fundamentalists in contemporary Sri Lanka share and ideology that asserts a vital link between the island of Sri Lanka and this Sinhala people, especially in their role as curators of Buddhism, and often at the exclusion of the minorities. Minority responses to Sinhala-Buddhist fundamentalism are manifold, ranging from assimilation to the formation of rival fundamentalisms. The authors provide views of history markedly different from most scholarly reflections on Sri Lanka; thus, the history of shifting perceptions of Sinhala-Buddhist fundamentalism offered here constitutes an important contribution to the subaltern history of Sri Lanka. By treating both the development of Sinhala-Buddhist fundamentalism in the late 19th century and its hegemony in the late 20th, this study links the present to the past.

Interdisciplinary in its approach, this book explores the dilemmas that Buddhism faces in relation to the continuing ethnic conflict and violence in modern Sri Lanka. Prominent scholars in the fields of anthropology, history, Buddhist studies and Pali examine multiple dimensions of the problem. Buddhist responses to the crisis are discussed in detail, along with how Buddhism can help to create peace in Sri Lanka. Evaluating the role of Buddhists and their institutions in bringing about an end to war and violence as well as possibly heightening the problem, this collection puts forward a critical analysis of the religious conditions contributing to continuing hostilities.

This examination of Sri Lanka's ethnic and religious minorities links the past with the present through a treatment of Sinhala-Buddhist fundamentalist development in the late nineteenth century and its hegemony in the late twentieth.

This book provides both an erudite and intimate look at how Buddhism is lived in Sri Lanka. While India is known as the birthplace of Buddhism, Sri Lanka is its other home; Buddhism extends back over twenty-five hundred years on the island and remains at the center of its spiritual traditions and culture. Throughout the book, author Swarna Wickremeratne incorporates a personal view, sharing stories of herself, her family, friends, and acquaintances as they "lived Buddhism" both during her Sri Lankan girlhood and during more recent times. This personal view makes the traditions come alive as Wickremeratne details Buddhist beliefs, customs, rituals and ceremonies, and folklore. She also provides a fascinating discussion of the Sangha, the institutional monkhood in Sri Lanka, including its history, codes of conduct, and evolution and resilience over time. Wickremeratne explores the recent attempts by many monks to reinvent themselves in a society characterized by secularization, globalization, and a tide of aggressive Christian evangelization.

When the civil war in Sri Lanka between Sinhala Buddhists and Tamils ended in 2009, many Sri Lankans and foreign observers alike hoped to see the re-establishment of relatively harmonious religious and ethnic relations among the various communities in the country. Instead, a different type of violence erupted, this time aimed at the Muslim community. The essays in Buddhist Extremists and Muslim Minorities investigate the history and current state of Buddhist-Muslim relations in Sri Lanka, in an attempt to identify the causes of this newly emergent conflict. Euro-American readers unfamiliar with this story will be surprised to learn that it inverts common stereotypes of the two religious groups. In this context, certain groups of Buddhists, generally considered peace-oriented in the West, are engaged in victimizing Muslims, who are increasingly seen as militant. The authors examine the historical contexts and substantive reasons that gave rise to Buddhist nationalism and aggressive attacks on Muslim communities. The rise of Buddhist nationalism in general is analyzed and explained, while the specific role, methods, and character of the militant Bodu Bala Sena (Army of Buddhist Power) movement receive particular scrutiny. The motivations for attacks on Muslims may include deep-seated perceptions of economic disparity, but elements of religious culture (ritual and symbol) are also seen as catalysts for explosive acts of violence. This much-needed, timely commentary promises to shift the standard narrative on Muslims and religious violence.

Explores the ritual practice of Buddhist preaching.

This study argues that political Buddhism and Sinhalese Buddhist nationalism have contributed to a nationalist ideology that has been used to expand and perpetuate Sinhalese Buddhist supremacy within a unitary Sri Lankan state; create laws, rules, and structures that institutionalize such supremacy; and attack those who disagree with this agenda as enemies of the state. The nationalist ideology is influenced by Sinhalese Buddhist mytho-history that was deployed by monks and politics in the late nineteenth and twentieth centuries to assert that Sri Lanka is the designated sanctuary for Theravada Buddhism, belongs to Sinhalese Buddhists, and Tamils and others live there only due to Sinhalese Buddhist sufferance. This ideology has enabled majority superordination, minority subordination, and a separatist war waged by the Liberation Tigers of Tamil Eelam (LTTE). The study suggests both LTTE terrorism and the ethnocentric nature of the Sri Lankan state, which resorts to its own forms of terrorism when fighting the civil war, need to be overcome if the island is to become a liberal democracy.The present government of President Mahinda Rajapakse is the first to fully embrace the Sinhalese Buddhist nationalist ideology, suggesting that a political solution to Sri Lanka's ethnic conflict is unlikely. Meaningful devolution of power, whereby Tamils could coalesce with their ethnic counterparts amidst equality and self-respect, is not in the offing. A solution along federal lines is especially unlikely. Instead, continued war and even attacks on Christians and Muslims seem to be in store for Sri Lanka as the Sinhalese Buddhist nationalist ideology is further consolidated. The study recommends that the international community adopt a more proactive stance in promoting a plural state and society in Sri Lanka. In addition to countering the terrorist methods employed by the LTTE, the international community should initiate and support measures to protect fundamental civil liberties and human rights of Sri Lanka's ethnic and religious minority communities.