Download e-book for kindle: Buddhist extremists and Muslim minorities : religious by John Clifford Holt
By John Clifford Holt
While the civil battle in Sri Lanka among Sinhala Buddhists and Tamils resulted in 2009, many Sri Lankans and overseas observers alike was hoping to determine the re-establishment of fairly harmonious spiritual and ethnic kin one of the a number of groups within the state. as an alternative, a special form of violence erupted, this time aimed toward the Muslim neighborhood. The essays in Buddhist Extremists and Muslim Minorities examine the historical past and present country of Buddhist-Muslim kin in Sri Lanka, in an try and establish the factors of this newly emergent clash. Euro-American readers surprising with this tale might be shocked to profit that it inverts universal stereotypes of the 2 spiritual teams. during this context, definite teams of Buddhists, usually thought of peace-oriented within the West, are engaged in victimizing Muslims, who're more and more visible as militant. The authors study the old contexts and great purposes that gave upward push to Buddhist nationalism and competitive assaults on Muslim groups. the increase of Buddhist nationalism more often than not is analyzed and defined, whereas the categorical position, tools, and personality of the militant Bodu Bala Sena ("Army of Buddhist Power") circulation obtain specific scrutiny. The motivations for assaults on Muslims might comprise deep-seated perceptions of financial disparity, yet parts of non secular tradition (ritual and image) also are visible as catalysts for explosive acts of violence. This much-needed, well timed remark can provide to shift the normal narrative on Muslims and spiritual violence.
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Extra resources for Buddhist extremists and Muslim minorities : religious conflict in contemporary Sri Lanka
Sinhala Buddhists and Tamil Hindus converted to Christianity in large numbers during this period. According to the 1881 census, 162,270 Sinhala Christians and 82,200 Tamil Christians were in Sri Lanka. These converts also included landowners and local capitalists. Their conversion ensured them “a greater involvement and entrenchment in the whole colonial establishment” (Jayawardena 2000: 250). Understandably, Buddhist and Hindu nationalists feared that Christianity would swallow their religion and culture.
The government’s attempt to suppress the riots further flared up anti- Muslim sentiments among the Sinhalese elite. Dharmapala “leveled a surprising burst of hate against Muslims: ‘What the German is to the British, that the Muhammedan is to the Sinhalese … shoot, hang, quarter, imprison or do anything to the Sinhalese but there will always be bad blood between the Moors and the Sinhalese’ … [A]few months later the London Daily Chronicle received from Dharmapala an anti- Muslim diatribe and clippings listing death- sentences meted 33 34 b u d d h i s t e x t r e m i s t s a n d m u s l i m m i n o r i t i e s i n s r i l a n k a out to Buddhists in Ceylon” (Blackton 1967: 55–56).
With their little greasy notebooks, full of unintelligible letters and figures, they descended upon the chenas; and after calculations, wrangling, and abuse, which lasted for hour after hour, the accounts were settled, and the strangers left the village, their carts loaded with pumpkins, sacks of grains, and not infrequently the stalks of Indian hemp, which by Government order no man may grow or possess, for the man that smokes it becomes mad. And when the strangers were gone the settlement with the headman began; for the headman, on a small scale, lent, grain in the same terms in times of scarcity, or when seed was wanted to sow the chenas.
Buddhist extremists and Muslim minorities : religious conflict in contemporary Sri Lanka by John Clifford Holt