Buddhism, Conflict and Violence in Modern Sri Lanka

Deegalle Mahinda
Routledge, 2006 - 277 páginas
2 Opiniones
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Buddhism, Conflict and Violence in Modern Sri Lanka explores dilemmas that Theravada Buddhism faces in relation to the continuing ethnic conflict and violence in recent decades. In this book, scholars in the fields of anthropology, history, Buddhist Studies and Pali examine multiple dimensions of the problem. It discusses in detail various Buddhist responses to the crisis and suggests ways how resources found within Buddhism and Buddhist institutions can help create peace in Sri Lanka. Evaluating the role of Buddhists and their institutions in bringing about an end to war and violence, this collection puts forward a critical analysis of the religious conditions contributing to continuing hostilities.

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As a Tamil diaspora, I found this book very enlightening. I hope my opinion below is not furthering the divide between Tamils & Sinhalese. I know many Sinhalese who are true Buddhists & share my contempt for the self serving politicians on both sides who created this mess.
In my opinion, Aryanism European ideas introduced (due to sincere academic investigation of linguistic & racial heritage of island peoples) during British “divide & rule” and Protestant Buddhism’s rejection of religious Universalism back in 1915 played a major role in this conflict. The rejection of Universalism and misinterpretation (by some Sinhalese) of Mahavamsa inadvertently equated to advocacy of racism on the Island.
These Aryan ideas are not widely known or held by the majority of Sinhalese but you will see it expressed among bigots when they talk about "Dravidian slaves," sing about "raping the [Tamil] women of Vanni," or generally praising their "Lion blood."
Sinhalese have some Bengali origin genes but they are basically the same “race” of people as Tamils. Any geneticist will tell you this. Even Sinhala mythical heritage acknowledges inter marriage with Tamil women of the Island. Genetically, Sinhalese are also Dravidians.
There has been a failure of successive Governments of Sri Lanka (including the present govt) to recognize, prosecute or punish crimes against Tamils especially those committed by Police or military personnel. This is correctly perceived as government complicity in anti-Tamil attacks.
There is peace and even prosperity to be had for Tamils in the Sinhalese south but they also live with the fear of anyone in uniform and fear of thugs who sometimes carry or wear Lion images (a reactive response to the Tamil Tiger symbol which in turn is a reaction to the GoSL Kandyan kingdom flag). Diaspora Tamils have a very negative interpretation of the Sri Lankan flag's segregated ethnic/religion colors as representing the Kandyan Lion's dominion over Hindu Tamils (orange) and Muslims (green).
I encourage all to review http://virtualjudah.wordpress.com/2009/05/24/an-epitaph-for-tamil-eelam

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Acerca del autor (2006)

Dr Mahinda Deegalle is Senior Lecturer in the Study of Religions at Bath Spa University. His research interests are Buddhist Preaching, Mahayana Buddhism in Sri Lanka and Violence and Peacebuilding. He is the co-editor of Pali Buddhism (Curzon, 1996), and is currently researching on Buddhist monks’ involvement in Parliamentary Politics.

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