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 quite harmonious non secular and ethnic kin one of the quite a few groups within the kingdom. as an alternative, a unique kind of violence erupted, this time geared toward the Muslim group. The essays in Buddhist Extremists and Muslim Minorities examine the heritage and present nation of Buddhist-Muslim family in Sri Lanka, in an try to determine the factors of this newly emergent clash. Euro-American readers strange with this tale might be shocked to profit that it inverts universal stereotypes of the 2 spiritual teams. during this context, yes teams of Buddhists, often thought of peace-oriented within the West, are engaged in victimizing Muslims, who're more and more visible as militant. The authors research the ancient contexts and considerable purposes that gave upward thrust to Buddhist nationalism and competitive assaults on Muslim groups. the increase of Buddhist nationalism ordinarily is analyzed and defined, whereas the categorical position, equipment, and personality of the militant Bodu Bala Sena ("Army of Buddhist Power") circulate obtain specific scrutiny. The motivations for assaults on Muslims may perhaps 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 gives you to shift the normal narrative on Muslims and spiritual violence.
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Additional info for Buddhist extremists and Muslim minorities : religious conflict in contemporary Sri Lanka
Buddha’s statues seem to have been erected everywhere in public. As Gananath Obeyesekere has observed By the 1980s the Buddha in the market place was an ubiquitous presence: he is found everywhere, outside public buildings, in every major road junction, at the entrance to towns, in almost every school, at the entrance to the university campuses, at hospitals, and disconcerting, to me at least, even in parts of the tea country where the population is almost exclusively Tamil and Hindu … the Buddhist[s]â•„have imitated the catholic example in their expression of projected nationhood but in recent times they have even invaded the catholic market place with Buddha statuary.
19 sinhala buddhist nationalism and muslim identity in Aluthgama, Dharga Town, and Beruwala in the Kalutara District of the Western Province (Farook 2014a). In this opening chapter, an attempt is made to trace the sociohistorical and political roots of the conflict between the Sinhalese and Muslims that has continued intermittently for the last hundred years. It would be an oversimplification to assert that this conflict is only religious in nature. I will argue instead that religion is a surface manifestation of socioeconomic and political competition.
Most of them wear a black habaya. Some wear only a headscarf with their normal dress. Some extreme Islamist groups like Tabligh Jamaat promote a complete veil with gloves and socks (Nuhman 2007: 199–â•‰208). Buddhist Extremism and Anti-â•‰Muslim Campaigns Unfortunately, it is common to see in many underdeveloped plural societies increasing ethnic and religious consciousness creating sharp distinctions between “we” and the “other,” thereby generating ethnic and religious segregation and polarization.