47 Choice is Power | OPTIONS 2014 thinkconsiderFEEL decide BELIEVEACT ISSN 1391-5673

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editor Dr. Farzana Haniffa executive editors Sepali Kottegoda Kumudini Samuel design and layout Velayudan Jayachithra PICTURE

4 EDITORIAL | Farah Haniffa THINK . FEEL . CONSIDER . DECIDE . BELIEVE . ACT

6 Religion and the Female body Anushka Kahandagama CONTENTS

9 Muslim women and Islamic Dress in Sri Lanka : What is the issue? | Dr. Farzana Haniffa

13 Remembering Aluthgama |Avanka Fernando

15 In the name of LOVE |Tharindi Udalagama

18 Mothers are not allowed: The question of women’s entrance to sacred places in | H. Unnathi Samaraweera

20 Can We be Religious and Tolerant at the Same Time? | Asha Abeyasekera-Van Dort

28 Information on Aluthgama : Fact Finding by a Women’s Collective Women’s Action Network

23 PHOTO ESSAY | zzmrK.u .sks;shd w¨;a.ula ie§uZZ Nayanahari Abeynayake | 23

33 POEM | Annuciation Vivimarie VanderPoorten | 33

34 Sinhala Buddhist Nationalist Discourse and Women in Post War Sri Lanka Chulani Kodikara | 34

37 PHOTO ESSAY | The Goddess Kannaki- Shani Jayawardene | 37 4 Choice is Power | OPTIONS 2014 From the Editor following theJune15 T being aminorityintheSriLankan context. the mannerinwhichMuslim communitiesareaffectedbytheexperienceof problematic genderrelations thatprevailinthecountryasawholewell any analysisoftheissueIslamicdressmustbecarried outtakingintoaccount transformed themselvesthroughrecoursetopiety. Haniffa arguesfinallythat the mannerinwhichbothmenandwomenwithin theMuslimcommunity of pietymovementsamongtheSriLankanMuslims, Haniffa drawsattentionto thirty yearoldpreoccupationwithIslamicdressasemerging duetothesuccess the troublingquestionofMuslimwomenandIslamic dress.Describingthenow over thepastseveraldecades.InresponseHaniffaposits someideasregarding changes thathaveoccurredwithintheseveralMuslim communitiesintheisland are, andtheideologically“correct”positiontotake with regardstotheobvious community’s difficultyinaccuratelyunderstandingwho andwhattheMuslims Lanka overthepastfewyears.Haniffanamesproblemashumanrights and civilsocietygroupstotheantiMuslimsentimentthatwasrampantinSri Haniffa’s articledrawsattentiontotheminimalresponsebylocalhumanrights community. mobilized againstitaspartofitsstrategytodisparagetheentireMuslim dress asasecuritythreat–recognizethepowerofsymbolism.TheBBSinfact Muslim womenwhopracticethisformofdress,andtheotherbycritiquing embodying religiousidentity,andbothgroups—onebyendorsingtheactionsof Muslim communityandSinhalaBuddhistextremismseewomenas preoccupation withMuslimwomen’sdress.Kahandagamastatesthatboththe targets womenbydiscussingthemonk-ledBoduBalaSenaorganisation’s Anushka Kahandagamalooksatthemannerinwhichethnoreligiousnationalism “othered” notjustthecountry’sreligiousminoritiesbutalsoallofitswomen. male, monkdrivenethnoreligiousnationalismthatSriLankaexperienced Kodikara’s importantcontributiondrawsattentiontothefactthatvery progressive reformsforwhichSriLankahasbeencelebratedmanyyears. project inmindforallwomenthatisarollingbackofhostpositiveand Sinhala nationalismnotonlymarginalizesminorityreligions,italsohasaspecific impacted statepolicyonwomen.AsKodikararightlypointsoutthisversionof incident sinceitlooksattheSinhalaBuddhistethnoreligiousnationalismashas Kodikara’s piecealthoughwrittenbeforeAluthgama–isveryrelevanttothe Fernando’s poemexploresherpersonalconnectiontothearea.Chulani The piecesinthisblogarearesponsetoAluthgamaatvarietyoflevels.Avanka Sinhala housestoothatweredamaged. and Mathugamawerealsobadlyaffected.InDhargatownthereseveral Aluthgama, Dhargatown,WelipannaandpartsofBeruwela.AreasThunduwa “Aluthgama,” duringthetwodaysofviolence,mobsattackedMuslimhomesin Muslim violencethecountryhassufferedindecades.Knowntodaysimplyas Buddhist (andfinalizednearlyayearlater).June2014featuredtheworstanti Muslim homesandbusinesseswereattackedbymobsidentifyingthemselvesas his quarter’sOptionsblogonWomenandReligionwaspreparedinthemonths th and16 th “troubles”inthesouthernpartofislandwhere Dr Dr anti Muslimsentimentliesdormant andmayagainemerge. and generaldemocratizationthatthecurrentregime hasbroughtaboutthe that despite talking aboutAluthgamaanymore.Muslims,however, continuetoliveinfear justice remainunfulfilledandincomplete.Oneyear aftertheeventnooneis investigation thatwaspromised,andmeasuresto bringtheperpetratorsto Muslim communitiesintheaffectedareasremain strained.Theimpartial attempting tomoveonwiththeirlives.Relationsbetween theSinhalaand purchased furniturefortherebuilthouses.Theaffected communitiesare affected buildingsandcompletelyrebuiltsome. Community groupshave One yearlaterrebuildinghashappenedinAluthgama. Thestatehasrestored after theviolenceofJune2015. goddess Kannaki-PattiniandNayanahariAbeynayake’simagesofAluthgama poem, Annunciation,ShaniJayawardene’sphotoessayontheworshipof Dr have threemorewonderfulartisticcontributions: In additiontothecollectionofessaysandreport,wearealsoprivileged repel theattackersfromMuslimhomesandbusinesses. fact ofPoliceinactionandthatwomenwereamongthosestruggledto first independentaccountsoftheviolencemidJune.Itcallsattentionto circulation withoutreferencetotheorganizationoriginatingitwasoneof carried outbytheWomen’sActionNetwork.Thispiecethathasbeenin Our finalpieceinthecollectionthistimeisfact-findingmissiontoAluthgama to SriLanka,women’sbodiesremain“unclean”incitesofeverydayreligiosity. despite thewoman’sbodybeingacceptableinnarrativesofbringingrelics in toSriLankathehairofprincessHemamala,Samaraweeralooksathow hand oftheSanghamittaTheri—andfactthattoothrelicwastransported of thesaplingfromwhichsacredShreeMahaBodhiyawasgrown—at case theymightbemenstruating.Retellingthestoriesabouttransportation access totheareasurroundingShreeMahaBodhiyainAnuradhapura sacred spaces.Samaraweeralooksspecificallyathowwomenaredenied women’s bodiescontinuetobeconsidereduncleananddeniedaccess Unnathi Samaraweera’spieceasksthedifficultbutperennialquestionastowhy marriages. in whichwomenaresocializedtochoosinglifepartnersandcommitting Udalagama exploresthemannerinwhichspiritualityplaysapart actually beachievedincollectiveactionofvariouskindsincludingwar. to “tolerance.”Abeysekereremingsusthatwhatistermed“spirituality”can identity andspiritualityarenotnecessarilystatesofbeingthatlendthemselves experiences areconstitutedbyandconstitutiveofconcludesthatboth religiosity asitimpactsoneverydaylives.Abeysekereexploreswhatreligious The writingbyAshaAbeysekereandTharindiUdalagamalooksatpersonal Dr Dr . F . F . F . F . F arzana Haniffa arzana Haniffa arzana Haniffa arzana Haniffa arzana Haniffa yahapalanaya andtheundoubtedimprovementstoethnicrelations

Vivimarie VanderPoorten’s 5 Choice is Power | OPTIONS 2014 6 Choice is Power | OPTIONS 2014 Anushka Kahandagama Anushka Kahandagama place inSriLanka. violent incidentsthathaverecentlytaken incidents butanextensionofachain Aluthgama violence thattookplaceagainstMuslimsin were injuredandlosttheirproperties.The Muslims. Threepeoplewerekilledwhilemany Buddhist monksattackedthehomesof Buddhist groups,ledandincitedbyextremist Aluthgama communal violenceinJune2014the Anushka Kahandagama does notcontrolherownbody.” “No womancancallherselffreewho S Anushka Kahandagama Anushka Kahandagama ri Lankaexperiencedits’mostrecent and and the Femalebody the Femalebody and and Religion Religion the Femalebody and Religion the Femalebody the Femalebody and and Religion Religion Beruwala, Beruwala ¯ MargaretSanger werenotisolated areas.Sinhala the Muslimcommunityhas shapedwomen’s another form,‘female-beauty.’ Inthatsense, encouragement ofwearing and enhancingits’ beauty. The way ofemphasizingthefeaturesface female-beauty. Accordingtothem, university studentsIspoketo,linkthe the community.SomeoffemaleMuslim including theendorsementtheygainedfrom wear Hijabhasincreasedduetovariousfactors women. ThenumberofMuslimwomenwho Hijab isgainingimportanceamongMuslim national security.Ontheotherhand,wearing a banbysayingthat, banned. On08 that the extremist SinhalaBuddhistgroupsdemanded virtually banningitfromretailshelves,these (ACJU) towithdrawthe After forcingtheAllCeylonJamiathulUlema hijab th wornbyMuslimwomenbe July2013,theycalledforsuch hijab Halal hijab certificateand isathreatto hastaken hijab hijab isa to religion equality andthebeliefthatschoolspublic by France’sprinciplesofsecularismand public sphereinFrance,‘Thelawwasinspired maintaining asecularstateand Banning the ban onthefacecoverinpublicrecently. the situationinFrancewhichhaslegalized that the‘demandtoban of thearticlesin‘LankaNewsWeb’reported women lookslike‘ wearing ofthehijabbysayingthatthese extremist Buddhistgroupstrytodisparage women towearthehijab.Onotherhand used amodernideaof‘beauty’toencourage women’s freedom.TheMuslimcommunityhas women areexposedtomodernideasabout ideology throughconceptsof‘beauty’asmost their maintargetswasbanningthe‘ discouraging theirculturalpractices.Oneof denigrate theMuslimcommunityby Extremist BuddhistgroupsinSriLankatryto as marking‘religiosity’. community, haveseenthebodyofwoman the BuddhistmonksandMuslim “ hijab that thesewomenlookslike ‘ disparage wearingofthehijab bysaying hand extremistBuddhistgroups tryto women towearthehijab.On theother modern ideaof‘beauty’toencourage The Muslimcommunityhas used a marking ‘religiosity’. body ofthewomanas the Muslimcommunity,have seenthe 1 Bothparties–theBuddhist monks and inFranceisconnectedwith GoniBillas ’. hijab 1 Bothparties– hijab is similarto ’. One mistress on16 tried tosnatchthehijabofMuslimpost- Manampitya, twoyouthsonamotor-cycle reported. Pullingthe Muslim womenwearinghijabhavebeen legally, someincidentsofviolenceagainst In additiontothedemandban security. say insteadthat, saying thattheyneedasecularcountry, extremist groupsdonotseektobanthe extremist religiousgroups.TheseBuddhist who asktobanthe of thestateisdebatable.Further,people itself encouragesBuddhism,thesecularnature 2014) But,inSriLanka,sincetheconstitution religion.’ (TheLocal:FrancesNewsinEnglish where peoplearenotidentifiedbytheir buildings shouldbeaneutralenvironment girls, allofthemlawstudentswereharassed On FridayMarch15 wearing the hijab verbally threateningthemtonotwearthe ” , ridiculingthewomeninpublicfor 2 th hijab ofMarch2013(Jeyaraj2013). hijab havebeenreported.In th GoniBillas hijab 2013, fouryoungMuslim hijab arespeakingfor isathreattonational offMuslimwomen, ’. hijab hijab 7 Choice is Power | OPTIONS 2014 8 Choice is Power | OPTIONS 2014 objectification. Religion,inthecontextof female bodiesandreinforcedtheirfurther have acceptedthesymbolicimportanceof these symbols,Buddhistextremistgroupstoo become symbolsof a culturalandreligiouswayoflife.Theyhave bodies ofMuslimwomenareusedto“market” items. InthepresentSriLankancontext, various goodsrangingfromcarstohousehold been usedascommoditiesinmarketingof In capitalistsocietieswomen’sbodieshave questionable. Muslims allroundtheworldispolitically seeing themtoberepresentativeofother seeing themallassomehowsimilar,andfurther generalization of‘Muslim’communityand on Westerncolonialthinking!The thinkthey are‘pure’havebasedtheirideology 1978).Extremist SinhalaBuddhistswho thinking, namelyorientalism(Said entire communityhasitsrootsincolonial and generalizingcertaincharacteristicstoan of theirlivesonreligion.Creatingthe‘other’ to beasinglegroupthatbaseseveryaspect the Muslimcommunities,butunderstandthem They donotseethemanydifferenceswithin their ‘Muslimenemy’as‘thefundamentalists.’ Sinhala Buddhists.TheseBuddhistgroupssee as the‘other’ornextenemyofSriLankan generalize the‘Muslimcommunity’inSriLanka female body.TheseextremistBuddhistgroups instead itisdonethroughthe community isnotdonethroughthemalebody; 2013). ThedisparagementoftheMuslim tugged at,atFortRailwaystation(Jeyaraj and theirhijabsabhayaspulled Muslimness . Bytargetting hijab and the Muslim Womenin“Abaya”Attire. of BodhuBalaSenaCauseRiseinAttackson Jeyaraj D.B.S.2013.”GoniBilla”HateSpeeches extremists attackanentirecommunity. cultural femalebodies’theBuddhist female bodies.Bychallengingthese‘religio- preached by‘men’andsecuredthrough Rajapaksha SriLankabyismade‘men’, lanka-who-are-the-racists-shenali-waduge Waduge, Shenali,2013.WhoaretheRacist? dbsjeyaraj.com/dbsj/archives/18678 in thieveryisathreattonationalsecurity. threat toanationalsecurity,anykindofdressused have doneburglaryandtheft.Ifthe‘Hijab’isa people whoworerobesasBuddhistmonksand 2 1 (Footnotes) overturn-muslim-veil-ban-school-islam /www.thelocal.fr/20131223/france-urged-to- urged toscrapveilbanforschooltrips. The Local:FrancesNewsinEnglish2014.France Edward (1978) Pantheon Books. http://lankanewsweb.net/features/203-in-sri- “GoniBilla”(scarypersoninasack)(Jeyaraj2013) In SriLankathereweremanysituationsthat Orientalism . NewYork, religion http://

http:/ Said, religion Dr Dr S Muslim womenandIslamicDressinSriLanka: to combattheimpactofhatesentiment Human rightsandwomen’sorganisations was alsocommendable.Buteffortsfrom to thetensionaroundDevanagalaRock Mawanella FriendshipAssociationinresponse applauded. Andtheinitiativetosetup mongering Buddhistmonksaretobe the needtouselawagainsthate the violenceandtheirrepeatedassertionof Association’s assistancewithfilingcasesafter of theviolencewascommendable.TheBar to providereliefintheimmediateaftermath violence inAluthgama,andthemobilization and themanystatementsagainst Buddhist QuestioningBoduBalaSenagroup, developments –theearlyemergenceof Aluthgama. Therewerecertainsalutary aftermath ofviolenceagainstMuslimsin began togathermomentumonlyinthe Muslim communitywashesitanttentativeand in June2014,organizedviolenceagainstthe response totheincreaseinhatespeechand Dr Dr Dr . F . F . F . F . F ri LankanHumanRightscommunity’s arzana Haniffa arzana Haniffa arzana Haniffa arzana Haniffa arzana Haniffa killings inIndia andPakistantheTaliban from theinternationalcontext regardinghonor violently towomen’sbehavior, andreports Province— regardingcommunities reacting reports —generallyfrom theEastern campuses. Further,there are periodicpress the MuslimcommunityandonourUniversity indicative ofoppressivegenderrelationsin hijab. Thisisaproblematicpracticethat compel themtoweartheblack known topoliceMuslimwomen’sdressand Young Muslimmeninuniversitiestodayare Muslim community. indictment ofgenderrelationswithinthe backwardness or“extremism”andisan others itconstitutesasymbolofoppression, tolerance inthefaceofsuchdifference.For in religionandculturetheneedfor Muslim women’sdressrepresentsadifference For someactiviststhatIhaveengagedwith with theMuslimcommunity. the inabilitytoadequatelynameorengage women’s dressarepartofalargerproblem concerns. QuestionsregardingMuslim be the“correct”positiononMuslimminority who andwhattheMuslimsare,might consequence ofalackclarityregarding I feelthatthisdelayinengagementisthe threats theyfacehavebeenslowtoemerge. or toworkwithMuslimsonwaysrespond abhaya and 9 Choice is Power | OPTIONS 2014 10 Choice is Power | OPTIONS 2014 religion by Muslimsof thenorthandeast.Later in the do littletoaddressthesecurity crisesfaced Powerful Muslimministers in thesouthcould national leveltransformed substantially. the Muslims’politicalconfiguration atthe following inthecountry.Duringwaryears purification ofpracticegainedasubstantial movements propagatingpietyand was duringthistimethatthesocial last thirtyyearsofwar(early1980sto2009).It many significanttransformationsduringthe community ofSriLankatoowentthrough Like allcommunitiesinthecountry,Muslim shorts, orshortsthatreachbelowtheknee. prophet. Andalsomanymenwear“halal” collar –assupposedlypracticedbythe beard andsometimeshairthatrestsonthe during dailyfivetimesprayers,theubiquitous forehead fromtheheadtouchingground with pridethemarkofpiety–bruiseon loose kurthas,andthethwab.Menalsocarry long pantsthatreachabovetheankles, Men weararangeofclothingincludingthe covers thebodyfromwaisttoknees. requirement forMuslimmenisclothingthat including the headscarf, womenwearlooseclothing— bodies. Forinstance,inadditiontothe of religiositythroughtheirdressandon and womenmaybeseenwearingthemarks and mentobemodest.InSriLankaboth a responsetotheQuran’scallforbothwomen Women’s Islamicdress,inallitsmyriadformsis clothing. social pressuretoweardistinctiveIslamic policing, familialbadgeringorthroughsubtle women arecompelledeitherbyovertmale stereotypical understandingisthatMuslim sometimes the oppressed Muslimwomanhereaswell. prevailing stereotypesregardingthe be toSriLanka)Suchinformationcompounds shooting Malala.(howeverirrelevantthismay 2 abhaya nikab overotherattire,and (facecover).The 1 The accompanied atalltimes outsidethehouse puberty, andasking that womenbe limiting girls’education afterreaching pressuring womentochange theirdress, problematically gendered practicessuchas first successtheyhadsomevery Inthe1980swhenthesemovementshadtheir manifestations) impactedpeople’slives. in whichthemovement(initsmany “extremism” withoutreferencetothemanner table conversationsas“wahabism”or in themediaandovermiddleclassdinner referenced, theyarelumpedalltogetherboth movements intheSriLankancontext.When very particularlocalhistoryofthepiety the publicdomainregardingcomplexand Currently thereisinadequateinformationin and eatingathalalcertifiedrestaurants. buying onlyfromthe“whitelist”ofequities engaging inIslamicfinanceandbanking, prohibition ofinterest.Todaytheyinclude in financecompaniesandbanksdueto music, anddiscouragingMuslimsfromworking to refusingphotography,banninginstrumental These purificationsextendedintheearlydays this knowledgetopurifylocalwaysofpractice. authenticating religiouspracticesandusing alcohol wasconsumed,athirstforknowledge alcohol butstayingawayfromcontextswhere of halal–notjustrefrainingfromconsuming praying fivetimes,morestringentpractices strictly adheringtothecompulsoryregimeof just thetransformationindressbutmore many. Becomingmorereligiousincludednot the calltobemorereligiouswasheardby community notlocallybutglobally.Therefore succor inthepietymovementthatarticulated date. InthisdifficulttimeMuslimsfoundgreat emerged, its’gainstooremaintenuousto during whichthefirstMuslimpoliticalparty rarely acknowledged.Whileitistheperiod affected bytheviolencewaslittleknownand war themannerinwhichMuslimswere expressions offemalesexualagency). some dated“feminist”positions(as increasingly valorizedbythemarketand context wheresexualizationofwomenisbeing meant todesexualizewomens’bodiesina Muslim dresspracticesinalltheirvarietyare with adirectionandpurpose. Muslim communitiesacrossclassandregion men andwomeninthecountryenergized most successtheymobilizedlargenumbersof decades whenthepietymovementhas followed byveryfew.Duringtheseveral restricting educationandlimitingmobilityare liberalization. Todaythesepracticesof mobility broughtaboutbyeconomic were urbanandpursuedthepromiseofupward context wheremanyMuslimcommunities maintain withintheSriLankansocio-economic practices otherelementsbecomedifficultto this strategywassuccessfulinchangingdress by a“maharam”malerelative.However,while and appreciating Muslimcommunity and worship butinacollective process ofdefining consciously engagingnot onlyinanactof symbols. However,indoing sowomenarealso becoming repositoriesof thecommunity’s identifying primarilyaspious Muslimsandare dress Muslimwomentoday,thenare commitment toGod.InwearingtheirIslamic of practicingMuslimwomen’spietyand Additionally, thedressalsobecomesamarker refusal toengagewiththelargerpolity. the niquabcertainMuslimgroups’symbolic element oftheiridentityandinthecase marks women’sMuslimnessastheprimary religious SriLankancontextthedressalso of thepractice.Inmultiethnicandmulti- sexually. against andalsorefrainfromarousing males thatthefemaleneedstoguardherself public sphereaspopulatedbypredatory in aconservativediscoursethatseesthe Muslim womenarealsoarguablyparticipating engaging indesexualizationthroughdress, 4 However,thisisnottheonlymeaning 3 In Eravur. Sharmila Seyyedajournalistfromthetownof criticism aswasborneoutbythecaseof subject tocommunityscrutinyandviolent dress butspeechtooofwomenissometimes to severecensure.Inthiscontext,notjust women’s activitiesarepolicedandsubject “religious” rules.Intheseareasallelementsof women’s behavioraccordingtosupposedly federations alsoincludedthepolicingof community. TheactivitiesofMosque follow certainprescribedrulesofreligious included marginalizinggroupsthatdidnot of communityinfluencedbyreformistideas severe threatofviolence.Thismaintenance that maintainedcommunitycohesionunder of malemembersonlythatactedasbodies areas suchasMosquefederationsconsisting different communitymechanismsinthose instance, encouragedtheemergenceof severe deteriorationinsecuritytheeastfor about byreformistpietyquitedifferently.The experienced thistransformationbrought the northernandeasternprovinces Muslim communitiesinwaraffectedareasof Another elementworthnotingisalsothat a generationofpiousMuslimwomen. and workbecamemoreconstantrealitiesfor greater mobility.Therebyhighereducation identity enabledMuslimwomentoclaim ensured theircommitmenttocommunity which Islamicdressdesexualizedwomenand within thatcommunity. carving outleadershipspacesforthemselves the worldoutside thecommunity.Itcan also rules andstandardsofsociality andvaluesof refusing engagementwith andtherebythe symbolic ofsectionsthe Muslimcommunity Sinhalese andsomeMuslims isundoubtedly The niqabthatisraisingtheireofmany Muslims acrossSriLanka. affected communitiesandnotcommontoall that demandredress—areparticulartowar 7 However,someofthesestrictures– 5 Alsothemannerin 6 religion 11 Choice is Power | OPTIONS 2014 12 Choice is Power | OPTIONS 2014 religion similar tothat whichisexperienced by women experienceisnot uniqueandis however, thatthemisogyny thatMuslim community arecomplex. Iwouldargue Gender relationswithin theMuslim country asawhole. emasculated minoritycommunityinthe but ofbeingamembersomewhat of beingawomanintheMuslimcommunity women bareisaburdenthatcomesnotjust understand thattheburdenMuslim marginalize minorityvoices.Itisimportantto citizenship, democracyandprogress prevailing discoursesaboutSriLankaness, are grapplingwiththemannerinwhich to howminoritycommunitiesinthiscountry this phenomenoncallsforagreatersensitivity primarily religioustermstoday.Understanding have embracedtheircommunityidentityin is anaspectofthemannerinwhichMuslims conviction. community eitherthroughcompulsionor are embracingtheburdenofpietyand many MuslimwomenincontemporarySriLanka It isperhapsdifficulttocomprehendwhyso polity continuestobeseverelyunderstress. are examinedinthistimewhereourplural minorities, womenandMuslimsinparticular elements thatinformandimpactthelivesof years. Itisimportantthatthesemultiple during thewarandbledintopost intolerance thathasgrippedthecountry work inapluralpolityismarkerofthe as representingadifferentvaluesystemsat Lankans’ refusaltodaytorecognizetheniqab larger nationalproblem.MiddleclassSri Muslim women’sdressisonlyoneelementofa but alsobyclass,thealienatingimpactof ghettoes definedmostlybyethno-religiosity communities nowliveintheirownsocial “others.” Inacountrypolarizedbywarwhere “others” andtherebyadevaluingofthese be readasadevaluingofengagementwith 8 Itisundeniablehowever,thatit 3 2 1 Footnotes violence. anti Muslimsentimentandthespreadof sustained civilsocietyactivismagainstthe no justificationfortheabsenceof substantive analysisoftheseproblemsare community andthenon-availabilityof problematic genderpoliticsoftheMuslim immediate post-waryears.The women’s rightstookabeatinginthe country. AsKodikarahaspointedout women fromallcommunitiesinthe 5 4 8 7 6 liberation “Lacking liberation:conflatingsexualobjectificationwith “ Theorizing women’sengagementinthesexualizationofculture; instance, EvansRileyandShankar(2010),“TechnologiesofSexiness: sexualization ofwomen’sbodiesincontemporaryculture.Seefor recent feministdebatesseriouslycritiquetheconsumerist There isasubstantialfeministliteratureonthetopicandmore clothing acrossethnicities. It isofcourserarelydiscussedthatthisprobablytrueofwomen’s East toAmerica.NewHaven,YaleUniversityPress. (2011) AQuietRevolution:Theveil’sresurgence,fromtheMiddle in Islam,NewHaven,YaleUniversityPress,andAhmed,Leila but formenaswell.SeeAhmed,Leila(1992)WomenandGender world includedtheembracingofIslamicdressnotjustforwomen colonial Islamicidentityinavarietyofcontextsthroughoutthe project insomeofthesecountries.Theassertionalatepost dress withpositionsagainstthefailureofmodernistsecularist and broughtwithitanidentificationoftheheadscarfIslamic off ofIslamitself.Inthenineteeneightiestrendreversed dress insomeinstances—asthecaseofTurkey,statecasting modern formanyMuslimwomenmeantacastingoffofIslamic Egypt—when thepursuitofmodernitywasglobalideal.Being internalized byMuslimpeoplesintheArabworld—especially covering asoppressivetowomenisacolonialideathatwas As scholarshavenotedtheidentificationofheadandface Muslim WomeninContemporarySriLanka. Haniffa F.(2008) See forinstance,myanalysisofaMuslimwomen’spietygroupin alone rendersitsomewhatdifficulttodismissthisdiscourse. the factthatpublicspaceisstillnotasafeforwomen Lanka asawholeincludingtheincidentsofsexualassaultand Unfortunately, however,contemporarygenderrelationsinSri sexual-objectification-with-sexual-empowerment/ Asian Studies in SouthAsia. minority. of religiousdressorduetoclassprivilege. They,however,area definitions ofmodesty,orthrougharefusal oftheentirepremise dress. Therearemanythatdon’tdueto commitmentstodifferent This isofcoursenottosaythatallMuslim womenwearIslamic for hersafetyandcurrentlylivesinexile. prostitution causedsuchfurorinhercommunity thatshefeared Seyyed’s commenttotheBBCon possiblelegalizationof contemporary Iran.NewJersey:PrincetonUniversityPress. Hosseini, Z.(1999)IslamandGender:thereligiousdebatein Husseini’s commentaryontheIslamicrepublicofIraninMir engagement withthepublicsphere.SeeforinstanceZibaMir and Islamicdressingeneralhasfacilitatedwomen’sgreater There iswideconsensusamongacademicsthattheheadscarf Feminism &Psychology .” http://everydayfeminism.com/2013/01/conflating- . Vol42,Issues2& Phillipo OssellaandCarolineEds BelievingWomen:PietyandPoweramongst Vol. 20(1):114–131;andM.AFabello(2013) 3. In IslamicReformism . Modern Avanka F Avanka F Avanka F Avanka F Avanka F Remembering Aluthgama ernando ernando ernando ernando ernando Our storiesdivergedattimes Higher thantransientthings On theroad rarely travelled By curiousglancesroundus In thebeliefofsomething Silent gracetoJesussaid, She inGautamaBuddha Y Greater thanourselves our he Y ou belie The s Wa It wasafirstforyou But theyconverged I believedinJesus A littleperplexed, U A But wewereone. Going totheLido Broken promises s asis nder y But wepresson, Our communion W bath Eating together a Routine forher t Prayer toAllah Frilly pinkskirt Fleeting crush, Strange forme or Her curlslong, d w e looks My hairshort, Black U ve She lookson y U Steady love, pp packetwas t W a our br d inAllah, er t Different, s c alavanna orn je nr Abhaya Unf o usall av ov tr elle ang az er ea ans ed ed th d e 13 13 Choice is Power | OPTIONS 2014 14 14 Choice is Power | OPTIONS 2014 religion W Shells incuppedhands Sun scorchedjeans Sandy black Then conqueringtheseas Eating rawmangoes, W Indomitable females Crossing thenewbridge They triedtostopus A dayinAluthgama Post-exam euphoria But wearestillone. Different, Her curlsstrong My hairtousled, Thr Y She inGautamaBuddha I believeinJesus June 15 Back inColomboourlivesgoon Over brokentracks Past yourschool, Y Where laughterandfunprevailed Fear andfury Clenched fists. Shards ofglass Saffron robes Khaki trousers Mud splatteredblack T In atwinkling W Creaky orangechairs Sinister corridors Te Agonizing exams Riveting lectures o laugh our he ou belie e w e mar er dious a ough Dhar e tr alk home th a che ans t 2014 d c er andfun. v sse e inAllah, d on f ov orme Abhaya, ssmen g er a T ed d o wn ts Abhaya Tharindi Udalagama Tharindi Udalagama A expect toreceiveintimecome. her idealsoflove-thatshewillgiveand of intense,passionatelovethatdevelopin of socializationisexposedtosuchdepictions Buddhists. Inturn,thegirlchildinprocess popularly knownas‘PattiniAmma’among , -LakshmiandKannagiwhois Hindu godsandgoddesses,suchasShiva- selfless loveinthemythicalstoriesabout For instance,storiesaretoldofactsfemale heights andlengthsforthepartnersheloves. intensely passionatebeingsthatwouldgoto ‘popular’ Buddhism,womenareportrayedas religion, especiallyinrelationtoHinduismand paradigms (Gray1993).Evenintermsof than arationalbeinginalmostallknowledge been understoodasanemotionalbeingrather and ‘religion’,ofspirituality.Thewomanhas Ideally ‘Marriage’isamanifestationoflove between marriage,womenandreligion. worthwhile tolookintherelationship Lankan society(Shanmugarajah2014),itis Tharindi Udalagama Tharindi Udalagama Tharindi Udalagama of Colombo Department ofSociology,University t atimewheredivorcesarehighinSri L In thenameof O

of BenaressodeeplythatSakra she lamentedthemurderofCandabyKing born asKinnara repeated inBuddhistsermons,whentheywere Chandakinnara Jathaka,astorythatisoften Yashodara byattainingnirvana.Astoldinthe the cycleoflifeintheirlastbirthasSiddhartha- They travelledsamsaratogetherandended to supporthiminhisquestendsamsara. that sheaspiredtobehisconsortineverylife infinite periodsashusbandandwife.Itistold together for100,000worldcyclesinfour marriage. Siddhartha-Yashodarahadbeing that representsthemysteryofloveand Siddhartha-Yashodara istheideallovestory Among Buddhistdevoteesthelovebetween her undyingaffectionanddevotionasawife. he visitedYashodarainKapilavastutosignify Jathaka when,afterattainingBuddhahood, husband. TheBuddhahimselfrelatedthis to honourherloyaltyanddedication from theheavensandrestoredCandatolife VE 1 namedCandaandCandaa, 2 camedown 15 Choice is Power | OPTIONS 2014 16 Choice is Power | OPTIONS 2014 religion given tothebodhisattvaby Yashodaraduring shows thesupportthatwas unconditionally infinite periodstoachieve. Suchstatements what otherBuddhastake eightandsixteen 100,000 worldcyclesandfourinfiniteperiods period andhadhelpedhimtoachievein the wifeofnootherbuthimduringentire and referredtothefactthatshehadbeen came topassawayshevisitedtheBuddha eras ofthepast.Itissaidthatwhenhertime attained supernormalpowerstorecallinfinite the chiefdiscipleamongnunswho Theri attainedArahatshipandwasdeclared After enteringtheorderofnuns,Yashodara knowing oneanotherformanylives. their minds,afamiliaritythathadgrownfrom sensuality anddesire;itwastheonenessof Siddhartha andYashodarawashigherthan accounts revealthatlovebetween did notevenlookatasingleone.”Such of youngmenwhowantedtosupporthershe perfume. Whenherrelativessentmessages perfume, shetoogaveupgarlandsand she heardthatyouhadgivenupgarlandsand luxurious palacecouchesandbeds.Andwhen slept onlow,hardbeds,shetoogaveupthe only onemealaday.Whensheheardthatyou that youhadonlyonemealaday,shetoo jewels andworeyellowrobes.Whensheheard simple yellowrobes,shetoogaveupher daughter heardthatyouhadtakentowearing devotion toBuddhabysaying:“Whenmy lives before.KingSuddodhanaexplainsher his struggleasshehadvowedtodoinmany tolerate herloneliness.Yet,shewillinglyshared Siddhartha leaveherforagreatercauseand knew thatonedayshewouldhavetolet crown topursuehisgoalendsamsara.She knowing thathewillleavethepalaceandhis Yashodara choseSiddharthainmarriagewell worldly sensualdesires. the knowledgeofknowingratherthan of themind(Gill1999).Alovethatisbasedon bodies andsoulstoknowledge,theoneness suggests, lovewouldtranscendfrombeautiful whole iscreated.Insuchaunion,asPlato of thecorrecttwo‘halves’thataharmonious Gods (Gill1999).Itisthroughthecombination that wereseparatedonetimebythewrathof possible withthemeetingoftwohalves other’. InGreekmythologysuchkindofloveis to selflesslyandunconditionallyloveher‘male The storyabovespeaksofwomen’scapability fashioned GautamaBuddha. deeds weretheunderlyingfactorsthat Her blessings,hertears,thoughtsand reflection ofherundyingloveanddevotion. to hisachievementofenlightenmentisa samsara toachievehisgoal.Hercontribution speaks ofthewomen speaks ofthewomen The storyunfoldedabove The storyunfoldedabove other other unconditionally toher‘male unconditionally toher‘male capability toloveselflesslyand capability toloveselflesslyand mind (Gill 1999). mind (Gill 1999). knowledge, theoneness ofthe knowledge, theoneness ofthe beautiful bodiesand soulsto beautiful bodiesand soulsto love wouldtranscend from love wouldtranscend from union, asPlato suggests, union, asPlato suggests, whole iscreated.In sucha whole iscreated.In sucha ‘halves’ thataharmonious ‘halves’ thataharmonious combination ofthecorrecttwo combination ofthecorrecttwo wrath ofGods.Itisthroughthe wrath ofGods.Itisthroughthe were separatedonetimebythe were separatedonetimebythe meeting ofthetwohalvesthat meeting ofthetwohalvesthat kind ofloveispossiblewiththe kind ofloveispossiblewiththe speaks ofthewomen The storyunfoldedabove other unconditionally toher‘male capability toloveselflesslyand mind (Gill 1999). knowledge, theoneness ofthe beautiful bodiesand soulsto love wouldtranscend from union, asPlato suggests, whole iscreated.In sucha ‘halves’ thataharmonious combination ofthecorrecttwo wrath ofGods.Itisthroughthe were separatedonetimebythe meeting ofthetwohalvesthat kind ofloveispossiblewiththe speaks ofthewomen speaks ofthewomen The storyunfoldedabove The storyunfoldedabove other other unconditionally toher‘male unconditionally toher‘male capability toloveselflesslyand capability toloveselflesslyand mind (Gill 1999). mind (Gill 1999). knowledge, theoneness ofthe knowledge, theoneness ofthe beautiful bodiesand soulsto beautiful bodiesand soulsto love wouldtranscend from love wouldtranscend from union, asPlato suggests, union, asPlato suggests, whole iscreated.In sucha whole iscreated.In sucha ‘halves’ thataharmonious ‘halves’ thataharmonious combination ofthecorrecttwo combination ofthecorrecttwo wrath ofGods.Itisthroughthe wrath ofGods.Itisthroughthe were separatedonetimebythe were separatedonetimebythe meeting ofthetwohalvesthat meeting ofthetwohalvesthat kind ofloveispossiblewiththe kind ofloveispossiblewiththe ’. InGreekmythologysuch ’. InGreekmythologysuch ’. InGreekmythologysuch ’. InGreekmythologysuch ’. InGreekmythologysuch ’s ’s’s’s’s to betherightoneratherthanniceone. through samsaraandwillsotillnirvana,ought The onewithwhomyouhavetravelled oneness ofthemindbytrustingyourintuition. is inidentifyingtherightpartnerwith Yashodara, ratherthanonmeredesire.Thekey basis oftruelove,asSiddharthaand pressure. Marriagesshouldbeformedonthe familiarity ratherthanasaresultofsocial with thatfeelingofknowing,the of lovefromher.Abondshouldbeformed destined foreachwomandeservesthatkind woman iscapableof;onlythe‘maleother’ worthy oftheselfless,unconditionallove when choosingapartner.Noteverymanis develop theirmindsandlistentointuition spirituality. Hence,womenshouldlearnto sharpened morewithmeditationand self andtheuniverse.Intuitionshouldbe deeper spiritualunderstandingaboutone’s mind.This callsforthedevelopmentofa spiritual growth,thedevelopmentof In aBuddhistperspectivetheanswerliesin how wouldoneknow? The problemliesinidentifyingyour‘other’; Yashodara’s andsearchforheridealpartner. that teachesthemtoidolisealovelike Yet, womendosubmittotheirsocialization from conservativesocialroles(Lindsey2011). and financialindependence,liberatingthem effort hasgivenwomenavenuestoeducation submissive roles(Lindsey2011).Thefeminist to empowerwomenanddisposethemof partner isquestionable.Feminismhasfought sacrificial portrayalofwoman’slovetoher In afeministviewpoint,suchunconditional Gill, Christopher.1999. References warning-alarm/23209 bitter-half-hearts-fall-apar newsfirst.lk/english/2014/03/better-half-becomes- of theheavens 2 1 Footnotes alarming divorcestatisticsunveiled.” Shanmugarajah, Kavithan.2014.“SriLanka’s Ltd. Perspective Lindsey, Linda.2011. from Venus Gray, John.1993. London: PenguinBooks March 2,2014,accessedonJune30,2014, AccordingtoBuddhistcosmology,thelordofgodsandruler A mythicalcreaturethatcouldbesimilartoamermaidorcentaur , NewDelhi:HarperCollinsPublishers , 5 th ed.NewDelhi:PHILearning(Pvt) Men arefromMarsWomen Gender Roles:ASociological Plato -TheSymposium t-quickly-sri-lanka- News1st religion http:// . , 17 Choice is Power | OPTIONS 2014 18 Choice is Power | OPTIONS 2014 H. UnnathiSamaraweera H. UnnathiSamaraweera H. UnnathiSamaraweera H. UnnathiSamaraweera H. UnnathiSamaraweera Lanka today. focus ofBuddhistreligiousdevotioninSri still existsinAnuradhapuraSriLankaisthe enlightenment. The“SiriMahaBodhiya”which towards thetreeforhelpinghimtofind blinking onceforonewholeweekasgratitude Lord Buddhahadstaredatthetreewithout Siddartha Bodisathwatofindenlightenment, as non-Buddhiststhat,thisBotreehelped folktale whichisacceptedbyBuddhistsaswell and becometheLordBuddha.Thereisanother Siddhartha Bodisathwatofindenlightenment that gaveshadeandprotectiontothe The “JayaSiriMahaBodhiya”wastheBotree as asaplingfromthe“JayaSiriMahaBodhiya.” Ashoka inIndiabroughttheSiriMahaBodhiya, Sangamitta whowasthedaughterofemperor A ccording tohistoricallegend,Buddhistnun the que Mother w sacr omen’ e d place s ar s s en tion of e notallo tr s inBudd Maha Bodhiya”onthelower terraces,there terrace. Meanwhilebythe sidesofthe“Siri Bodhiya itselfislocated onthetopmost has threemainterraces and theSriMaha level. The“SiriMahaBodhiya”complextoday plane of5terraces21feetabovetheground “Siri MahaBodhiya”issituatedonthehighest According totheArcheologicalrecords numbers ofdevotees’everyday. pilgrimage circuitandisvisitedbylarge place forBuddhists,partofthesacred Anuradhapura becameanimportantreligious mythologies the“SiriMahaBodhiya”at is treatedasthespiritualheart.Withallthese Lankan Buddhistswhilethe“SiriMahaBodhiya” istreatedasthematerialheartofSri relic whichisinthe“TempleofTooth” by Buddhistdevotees.TheLordBuddha’stooth accepted “ParibogikaChaithya”worshipped Bodhiya” atAnuradhapuraisoneofthewell known as“ParibogikaChaithya”.The“SiriMaha material objectsthatwasusedbyLordBuddha is that“JayaSiriMahaBodhiya”oneofthe A commonbeliefamongBuddhistdevotees ance t o we hism d: reemerge. to addresssuchproblems iftheyareto society andsomethinking be doneastohow recognition ofthisfailure on thepartofcivil However, itisimportantthat thereissome these timesarepast-at leastfornow. Buddha’s timehasdisappeared.Fortunately The visibilitythatwomenhadduringtheLord Buddha’s’ time. on genderinBuddhismduringtheLord fact thattherewasnodiscriminationbased a similarmannerandaretestamentstothe in whichbothmonksandnunsweretreated nuns andmonksareexamplesofthemanner Lord Buddha’sadviceanddesignationsfor become nunsiftheyfollowedcertainrules. of LordBuddhawomenwerepermittedto other religions.Forinstanceeveninthetime Buddhism thatarguablysurpassesthoseof has beenspaceforfemaleworshipin daughter ofemperorAshoka.Inaddition,there Buddhist nuncalledSangamittawhowasthe was, accordingtolegend,broughtbya at Anuradhapuraaroundthe3rdcenturyBC, Bodhiya” whichissaidtohavebeenplanted on theonehandsaplingof“JayaSiriMaha The ironywithregardstotheprohibitionisthat Maha Bodhiya”. of thegoldenfenceandbecloseto“Siri pure’ womenarenotallowedtoenterinside treated as‘pollution.’Andtherefore‘non- prohibition iswomen'smenstruationwhich “Siri MahaBodhiya”.Thereasonforthe inside ofthegoldfenceandapproach only menincludingmonksareallowedtoenter roots andbrancheswithgreenleaves, Today the“SriMahabodhiya”standswithhuge area thatisfencedoffbythegoldenfence. are prohibitedtoenterintothis“UdaMaluwa” is surroundedbyagoldenpillarfence.Women situated onthetopofathirdterracewhereit Bodhi”. Todaythe“SiriMahaBodhiya”is are manyotherBotreescalled“Parivara substantial basisinBuddhism. discriminatory practicesthathaveno rules arerevisitedtodayandexposedas ‘Buddhist values”.Itisimportantthatthese has beenpresentedtoBuddhistsasasocalled type ofvaluejudgmentsanddiscrimination Bodhiya” atAnuradhapura.Historicallythis Buddhist religiousplacessuchasthe“SiriMaha are notallowedtoenterintothesacred Then thequestionarisesastowhytodaywomen religious objects. bodies werenotdistancedfromsacred protecting religionandfurther,women’s women areseentobetakingleadershipwhile Princess Hemamala’shair.Inthesetales Legend saysthatthetoothwashiddenin Prince DanthaandPrincessHemamala. by women.Thetoothrelicitwasbrought the Buddha’stoothrelictoSriLankaweredone the “SiriMahaBodhiya”andbringingof the widelyacceptedlegends,bringingof only someofthem.Inadditionaccordingto Uppalawanna, andBaddhaKacchayanaare from thetimeofLordBuddha—Prajapathi, There aremanyimportantwomeninthetales role insociety. women andrecognizedwomen’ssignificant avenue inthesocialandculturallivesof opportunity tobecomenunsopenedupnew without rebirth.Givingwomenthe “Nibbana” whichistheendoflifecycles women alsocanpurifytheirmindsandattend spirituality. LordBuddhaannouncedthat unfettered opportunitiestodeveloptheir instance womenreceivedequaland in societyduringthetimeofLordBuddha.For women wereconsideredtobeofhigherrank Buddhism openedupspacesforwomen,and religion 19 Choice is Power | OPTIONS 2014 20 Choice is Power | OPTIONS 2014 Asha Abeyasekera- Asha Abeyasekera- Asha Abeyasekera- I observed have surelybeenamatterofcontention.So, was theirwayofcircumventingwhatwould them. Theywerebothreligiouspeople.This I wasmatureenoughcouldchoosebetween be taughtbothreligions.Iwastoldthatwhen other aRomanCatholic—decidedthatIwould time, myparents—oneaBuddhistandthe cohabitation. AsIwasanonlychildforalong M Kataragama home. Andoccasionallywevisitedthe temple wheneverwevisitedhisancestral evenings andaccompaniedhimtothevillage every Sundaywithmymother. Asha Abeyasekera- Asha Abeyasekera- y familybelievedinpeacefulreligious Tolerant pansil Can Webe Dçvâlç withmyfatheronmost . Ialsowenttochurch V VVVV an Dort an Dort an Dort an Dort an Dort at theSameTime? Religious treat others asyou would liketo betreated fundamental teaching ofallreligions:‘always points outthat the‘GoldenRule’ is the heart ofeverymajorreligion intheworld.She urges ustoconsiderhowcompassion isatthe historian KarenArmstrong(2008), forexample, sense. FormerCatholic nun andreligious religious differenceultimatelymakeslittle scholarship toteachusthatemphasising scholars ofcomparativereligionwhousetheir different fromthoseofreligioushistoriansand In somewaysmyparents’philosophyisno person. Thatiswhatmattered. religions ultimatelyteachushowtobeagood According tomyparents’philosophy,all the universalinallreligiousteaching. disregard religiousdifferencesandrecognise significantly, asayoungchildIlearnedto took—and leadingamorallife.More devotion toGod—whateverformheorshe In thiswayIlearntwhatitmeanttobereligious: and presence ofGod, Nirvana,Taoandsoon. dethrones the egoanditbringsyouinto the before yourself—the ‘Golden Rule’— would argue,evencharity. Placinganother ecstatic dancing,devotional prayer,andI practices—whether itisyoga, meditation, the ‘self’isatheartofmanyreligious transcendence. Indeed,losingorsurrendering materiality oftheselfthroughspiritual beings—a yearningtoovercomethe others, termsthe‘religiousimpulse’inallhuman journey atteststowhatCarlJung,amongst The similarnarrativeelementsofthehero’s Krishna, Buddha,andJesus. world’s greatreligions,i.e.,thestoriesabout the world,includingnarrativesof analysing mythsfromvariousculturesacross gifts (orteachings)tosavehumankind—by transcendence toreturningtheworldwith hero’s journey—fromgreatsufferingtospiritual Campbell illustratestheuniversalityof story anddrawfromarchetypes.Forexample, and culturalorigins,arevariationsofasingle mythic narratives,regardlessoftheirhistorical Faces mythologies. In his extensiveresearchintotheworld’s Campbell revealsreligious‘sameness’through Comparative religionsscholarJoseph Compassion neighbour asthyself’( yourself’ orasJesuscommanded:‘lovethy “ (1949) Campbelldemonstrateshow , TEDTalk). superior involved makingthecasethatitwas different asserting howone’sreligionwas defining oneselfnotonlyinvolved identity markersinschool.However, Ethnicity The HerowithaThousand My Wish:theCharterfor fromotherreligions,butitalso to otherreligions. and religionwerebothcritical ‘Buddhists worship adeadpersonwhereas we Lord Buddhawas aprince!’ ‘your Jesuswasalowlycarpenter whereasour sometimes manifestedin religious taunting: superior it alsoinvolvedmakingthe casethatitwas religion was oneself notonlyinvolvedassertinghowone’s identity markersinschool.However,defining Ethnicity good personwasnotenough. of salvationthroughJesusChrist?Beinga enlightenment? OrdoIbelieveinthedoctrine four nobletruthsandtheeightfoldpathto decide whatIbelieved.Dobelieveinthe practicalities. BeingreligiousmeantIhadto school. Butitwasmorethanabout as ‘Christian’whenenrollingmeinaChristian made thestrategicchoiceofclassifyingme religion lesson.And,myparentshadalready difficulty ofbeingintwoplacesduringthe Christian. Therewas,ofcourse,thelogistical impossibility ofbeingbothaBuddhistand in schoolwhereIwasconfrontedwiththe identities” (p.1).Iexperiencedthisfirst-hand on differencesisonewayofdelineating uncanny fascinationforallofus[and]deciding (1994) tellsusthat“differenceexertsan with others?FeministscholarHenriettaMoore from others?Whatisit,ifanything,thatIshare defining an equallyifnotmorepowerfulimperative— Transcending theself,however,co-existswith theself.Whatmakesmedifferent to otherreligions.Playground politics and different ” religionwerebothcritical fromotherreligions,but counteracted by— religion 21 Choice is Power | OPTIONS 2014 22 Choice is Power | OPTIONS 2014 religion Christians worshipthelivingGod!’ identity ispredicated ondifference,can we a milieuwhere bothindividualandgroup out ofdifference”(p.93).So thequestionis:in modern identityisthatit“always constituted modern identities,assertsthat thelogicof (1996), commentingonthe constructionof Cultural studiesscholarLawrenceGrossberg European history. and doctrine—isatleastpartlyaresultof religious difference—theemphasisoncreeds are attheheartofallreligiousteachings,and leading amorallifeandtranscendingthe‘self’ All theseargumentsmakesintellectualsense: opinion isdismissedas‘zanna’—guesswork. in theQuran,Armstrongargues,religious myself. Iengagemyself’”(TEDtalk2008).Even creedal articlesoffaith.’Itmeant:‘Icommit believe’ didnotmean‘Iacceptcertain meant “tolove,toprize,holddear[…]‘I The word‘belief’,Armstrongargues,originally were classifiedduringEuropeancolonisation. became partofhowreligionsandcultures Moreover, whatisChristianandnot belief isabout,aresultofthistransition. which preciselylaysoutwhatexactlyChristian Jesus andhisteachings.TheNiceneCreed, knowing andsayingtherightthingsabout became increasinglydependentondoctrine: memory andtradition.Atthistime,Christianity historical Jesusandinsteadhadtorelyon immediacy oftheencounterwith century Christianitybegantolosethe Cynthia Bourgeault(2003),byaboutthe4th to theEpiscopalpriestandChristianscholar is mainlyalegacyofChristianity.According however, isarelativelynewphenomenon.It Equating religiousfaithwithbelievingthings, the ‘truth’thanallothers. asserting thatone’sbeliefsystemiscloserto no different.Beingreligiousoftenmeans debates oftheadultvarietyaresometimes Religious sound likeanoxymoron. the ideaofreligioustolerance sometimes What constitutes‘religion’, however,makes to justifywaragainst‘others’preposterous. Many religiousscholarsfindinvokingreligion the group’ssurvival. sacrifice theirindividual‘self’forthesakeof a spaceinwhichpeoplearewillingto of war.Wardrawspeopletogetherandopens collective religiousritualisduplicatedintimes self transcendencegeneratedthrough that religiousfervourandtheexperienceof collective. HaidtdrawsonDurkheimtoargue in warwherethe“I”issubsumedby many more,heargues,findself-transcendence find itintheirencounterswithnature.And Ecstasy ofSelftranscendence transcendence ( that religionisnottheonlypathwaytospiritual Psychologist JonathanHaidt(2012)argues gatherings andevents. sense ofenergythatisgeneratedincollective ‘collective effervescence’—theheightened based ritualscausedwhatDurkheimtermed transcendence bolstersgroupidentity.Group- by selfdefinitionandidentitywork, overcoming theself—isnotonlysuperseded Therefore, spiritualtranscendence— promotes andheightensgroupsolidarity. and sharingincollectiveceremonies require groupsofbelieverstomeettogether, of belief.Allreligiousceremoniesandrituals emphasised thatreligionisneveronlyamatter The FrenchsociologistÉmileDurkheim we practiceourreligiousbeliefs. underlies notonly of beingagoodperson,religiousdifference Even ifwebelieveinthefundamentalprinciple be ‘religious’and‘tolerant’atthesametime? Religion, Evolution,andthe what we believe,but , TEDTalk).Many how PHO PHO PHO PHO PHO T TTTT O ESSA O ESSA O ESSA O ESSA O ESSA Y | Y | Y | Y | Y | women and religion zzmrK.u .sks;shd w¨;a.ulaie§uZZ NA NA NA NA NA Y YYYY ANAHARI ABEYNA ANAHARI ABEYNA ANAHARI ABEYNA ANAHARI ABEYNA ANAHARI ABEYNA Y YYYY AKE AKE AKE AKE AKE 23 Choice is Power | OPTIONS 2014 24 24 Choice is Power | OPTIONS 2014 PHO PHO PHO PHO PHO T TTTT O ESSA O ESSA O ESSA O ESSA O ESSA Y | Y | Y | Y | Y | women andreligion NA NA NA NA NA Y YYYY ANAHARI ABEYNA ANAHARI ABEYNA ANAHARI ABEYNA ANAHARI ABEYNA ANAHARI ABEYNA Y YYYY AKE AKE AKE AKE AKE PHO PHO PHO PHO PHO T TTTT O ESSA O ESSA O ESSA O ESSA O ESSA Y | Y | Y | Y | Y | women andreligion NA NA NA NA NA Y YYYY ANAHARI ABEYNA ANAHARI ABEYNA ANAHARI ABEYNA ANAHARI ABEYNA ANAHARI ABEYNA Y YYYY AKE AKE AKE AKE AKE 25 Choice is Power | OPTIONS 2014 26 26 Choice is Power | OPTIONS 2014 PHO PHO PHO PHO PHO T TTTT O ESSA O ESSA O ESSA O ESSA O ESSA Y | Y | Y | Y | Y | women andreligion NA NA NA NA NA Y YYYY ANAHARI ABEYNA ANAHARI ABEYNA ANAHARI ABEYNA ANAHARI ABEYNA ANAHARI ABEYNA Y YYYY AKE AKE AKE AKE AKE 27 Choice is Power | OPTIONS 2014 28 Choice is Power | OPTIONS 2014 the mosquetoprotectmosque.Around the mosquefortheirsafety,andstoodoutside brought theirfamilies,leftthewomeninside announcement themenfromvillage were comingtodestroytheMosque.Upon announcement thatalargegroupofthugs Welipitiya Mosqueadministrationmadean “Around 12midnighton15/06/2014the location andotheridentitiesarenotrecorded. the safetyofsurvivorstheirnames, took place.Belowistheirreport.Considering the objectiveofdocumentingeventsthat Aluthgama andmetwithseveralsurvivors the country,awomen’steamvisited the aftermathofviolencethatshocked (STF) personnelweredeployedinthearea.In large numberofpoliceandSpecialTaskForces steps weretakentostopthesame,insteada of thepotentialrallytoturnviolent,no police andstateofficialshadbeeninformed fundamentalist organization.Eventhoughthe by theBoduBalaSena(BBS),aBuddhist place inAluthgamafollowingarallyorganized O W WWWW omen omen omen omen omen Information onAluthgama: n the15 ’s ActionNetwork ’s ActionNetwork ’s ActionNetwork ’s ActionNetwork ’s ActionNetwork by aWomen’sCollective th ofJune2014ethnicriotstook Fact Finding “Around 3a.m.on16 shots forabout2hours. for theirsafety.Icouldhearthefiringofgun not locatethem.Iranbackhomeandprayed and ranoutsidetolookformysonsbutIcould minutes aftertheylefthomeIheardgunshots mosque andlefttoguardthemosque.Afew and 17heardtheannouncementfrom challenges. “Mytwounmarriedsonsaged20 them upsinglehandedlyamidstvarious the birthofheryoungestson,andhasbrought has beenseparatedfromherhusbandsince incident. Shestatedthatshehasfoursons, mother whosesonwasattackedinthis started peltingstonesfromallsides,”saida Dharga TownintoaSinhalavillage’and the DhargaTownmosque’,‘wewillchange time chantingsloganssaying‘wewilldestroy 2000 personsarrivedinaprocessionatthat brother hewas alsoattackedbymobsters and elder sonwas onhiswaytovisitinjured sign agreeingtothesame. Shesaidwhenher needs tobecutoffandthat sheneededto and informedherthat secondson’sleg now.” Acoupleofdayslater hersoncalled would bedifficulttotakemeColomboright taken totheColombohospitalandthatit to admitmysonandthereforehehadbeen the KalutaraNagodageneralhospitalrefused my injuredson.However,heinformedmethat and askedmysecondsontotakemesee to thehospital.WhenIheardthisfelthelpless that mysonwasshotinthelegandtaken th June,Iwasinformed talk aboutthese issuestheCIDarrives and refused tospeakanyone duetofear.“Ifwe support. Theybothlivedinrented houses.They that nowtheynolonger had anyfinancial their husbandsweredaily wage laborersand and hadalsolostherhusband statedthatboth and grief.Anotherwomanwhowaswithher the womanwasunabletospeakdueshock whose husbandwaskilledintheriots.However The teamthenwentontomeetawoman houses tothemobsters.” given informationoridentifiedtheMuslim proves someoneinourneighborhoodhad had beenburnedweretheMuslimhouses.This village wecouldseethattheonlytwohouses recover. Amidstthe17Sinhalahousesinthis ground andtherewasnothingwecould see thehouseithadbeenburnedto house hadbeensetonfire.WhenIwentto escape. Wesubsequentlyheardthatour the mobs.OurSinhalaneighborshelpedus we decidedtoleavebutwerepreventedby both wereburnt.Asweheardabouttheriots, years. TherearetwoMuslimhouseholdsand have beenlivinginthisvillageforthelast22 In onevillagethesurvivorshadthistosay:“We properties hadbeensetonfireinthisvillage. The teamalsometmanywhosehousesand severely traumatized. financial support.Sheandherchildrenare currently livingwithherbrotherandhasno will notbeabletoreturnthere.”Sheis was situatedwithintheSinhalavillageandI speak muchotherthanrepeating“ourhouse aged 12,4and2months.Thewidowcouldnot during theriot.Hiswifehasthreedaughters A 36yearoldmanwaskilledinWelipitiya see himlikethis”. my 20yearoldsonhasnoleg.Idon’twantto through suchhardshipandIcannotbelieve and said‘Ihavebroughtupmychildren stripped ofhisclothing.Narratingthisshecried the moneyhehadwastakenfromhim.He sought afterand youallhadbettersort them They toldme‘theseare problemsyouall asked fortheirhelptorecover mydocuments. were militarypersonnelstanding nearbyandI went theremyhousewasalready onfire.There documents andvaluables. HoweverwhenI house andIwenttomycollect was madebythemosqueIataneighbor’s incidents shesaid“whentheannouncement woman fromSeenawatta.Narratingthe Thereafter theteammetwithanaffected explosions aswell.” listening tothemdestroymyhouse.Iheard make itbackalive.Istoodtherefortwohours many insectsintheforest.Ididn’tthinkwould for twohours.Iwasscaredandtherewere and shetoldmetostaywhereIwas.waited daughter frommymobilephonethere the backdoorintoforestarea.Icalledmy home aloneandscared,soIranoutthrough arrived theytoldmetocomeoutside.Iwas been burnedthere.Shesaid“whenthemob to an80yearoldwomanwhosehousehad mosque thatwasdamaged.Theteamspoke 17 housesthathadbeenburnedanda The teamthenvisitedAdhikarigodaandsaw and chillypowderatthem. fought backthrowingstones,boilingwater when themobstriedtoentertheirhouse,they also saidthatattheinitialstagesofriot and themilitaryarrive.ManyMuslimwomen subsided andtwoliveswerelostdidthepolice They alsosaidthatitwasonlyafterrioting police. Buttheirlinesremaineddisconnected. and 118totheAluthgamaBeruwela When theriotstartedcallsweremadeto119 the phonelinehasnotbeenfixed.” They saidtheywouldreconnectitbuttodate company andaskedthemwhathappened. been disconnected.Icalledthetelephone phone number.Aftertheyleftmyhas the incidentstopoliceandtheytookmy takes peopleawayinwhitevans.Iexplained religion 29 Choice is Power | OPTIONS 2014 30 Choice is Power | OPTIONS 2014 religion backed thugs againsttheMuslims of On 15 without aplacetolive.” married inthathouseand now Iampregnant came andtookmetosafety. Ihadjustgot help. Afewmenfromthe nearbymosque her houseandcalledthemosqueaskingfor Sinhala womannextdoorquicklygotmeinto know whattodoandbegancryingloudly.The started comingtowardsmyhouse.Ididn’t every directionandwhentheysawme mosque. ThenIsawattackerscomingfrom I leftthroughmyfrontentrancetogetthe village said“afterhearingtheannouncement A twomonthspregnantwomanfromthesame after theriot. arrack andcigaretteswerefoundinthehouse money hadbeentakenawayandbottlesof such awatches,jewelry,lap-topcomputerand just returnedfromabroadandallhervaluables Another womanstatedthatherhusbandhad uncertain.” to returntheirschoolsandfutureis Sinhala schools,howevertheyarenowafraid the Muslimchildrenfromourvillagesstudyin done toidentifytheMuslimhouses.Manyof procession wastakingplace.Thishasbeen Buddhist flagsontheirhouseswhenthe been toldaweekbeforethemeetingtohoist axes usedtoattackus.Sinhalahouseshad been sharpknives,petrolbombs,clubsand that theywereallfullofweapons.Therehad day’s was intheboxesshesaiditforfollowing When IaskedaSinhalaneighborastowhat garden oftheadjoiningBuddhisttemple. were unloadedfromseverallorriesinthe “A daybeforetheriots,manycardboardboxes it ispainful. this attackonus.Isawitwithmyowneyesand neighbors oftenbuttheytooparticipatedin the mosque.IhavehelpedmySinhala out.’ MysonandIputoutthefirewentto Pirith th June 2014the attacksbytheBBS ceremony.Howevernowweknow house andsent themtotheJamiyaNalimiya resisted. Itook everyonefrommyrelative’s Our youthhadnoweapons butstillthey saw about200armedmen comingourway. news fromDhargaTown.In afewminuteswe I waspreparedtogoaway. Thenwegotthe got worriedandIwarneda fewfriendsaswell. day forthesetwotowns.’“WhenIheardthis and DhargaTown.Thatmeans‘thisisthelast sarana’ wasspokeninrelationtoChinaFort BBS inAluthgamawherethephrase‘Aba- 15/06/2014 therewasameetingheldbythe The fatherofthiswomansaidearlieronthe chased usallaway.” around andlookingatit.Thepolicecame burned andtherewerepeoplestanding went toseeourhouse.Itwascompletely to theirplan.ThenextdaymymotherandI answer. Everythinghashappenedaccording around 9.30p.m.Icalled119andtherewasno they havesaidthatwouldonlycome He saidthattheycalledthefirebrigadeand called arelativetoaskwhatwashappening. and fainted.Mybrother’swifeispregnant.I burning sister,youhadbetterpray’Iheardthis of mybrotherandhetoldme‘yourhouseis but couldn’tgetthrough.ThenIcalledafriend received. Around8.30p.m.Icalledmybrother friends andtoldthemaboutthewarningwe another brother.Icalledourneighborsand relative’s placeandtookmyfather relatives. Mybrotherdroppedusalloffatour camera oninourhouseandwentto try andsaveourlives.SowelefttheCCTV very worriedandwedecidedthatshould they warnedustobecareful.Mybrotherwas that therewastensioninDhargaTownand Around 7.30p.m.mybrothergotacallsaying in ourhousewehad16peoplethatday. “There wereabout4familiesinthisvillageand villages recountingtheincidentandsaid around 8.30p.m.Awomanfromoneofthese many housesoftheMuslimswereburnttoashes Karunasenapura andAmbepitiyaareaswhere Aluthgama andDhargaTownalsoimpacted cannot help us andtoldtogoelsewhere. the hospital but thedoctortheresaid he China Fort.Oncemyhand was cutwewentto mosque, destroyedthemosque andthenthe have killedusandmade throughtothe was cut.Ifwehadn’tfought backtheywould my handtopreventitandthat’show tried tocutmyheadwithaknifeandIlifted would getattackedlikethis.Oneofthem and attackedback.Butwedidn’tthink axes andsticks.Weshoutedout‘AllahuAkbar’ people cametoattackusandtheyhadknives, outside withabout20people.Around300 finished prayersattheMasjidandwasstanding below thewrist.“On15/06/2014Ihadjust was injuredduringtheriot.Hishandcut injuries tohisarm.Hehastwodaughtersand We metayoungman(age27)whohadsevere will compensatemeformylosses?” was narratingthishebegancryingsaying“who have lostassetsworthof80lakhs.”Whilehe machines, computersandothermachinery.I people workingunderme.Ihadgemcutting I haveagemcuttingbusinessandhad10 use thatasareasontoescalatetheviolence. the Buddhistmonkwasattacked,theywould to sendhimoutifweretaliated.Thatway him insideahouse.Ithinktheywereplanning attack theybroughtaBuddhistmonkandkept This fatherwenton,‘Beforetheybeganthe my eyes. and Iseethemwalkingfreelyrightinfrontof police buttodatenoarrestshavetakenplace from thenextvillage.Wehaveinformed the attackersarepeoplefromthisvillageand We havevideoevidenceoftheattackand 119 and999butnoresponse.Iwasdistressed. they havenoauthoritytostopthis.Icalled arrived theywouldputastoptothis.Theysaid Vavuniya andAnuradhapuraoncethey this. TheysaidtroopswerecomingfromJaffna, standing there.Ibeggedthemtohelpstop houses hadbeendestroyedandIsawtheSTF and leftthemthere.ThenIwenttowherethe Observations intertwined withtheSinhalacommunity. Sinhala, whichshowshowmuchtheyare emotional switchedfromspeakinginTamilto team notedthatmostofthesurvivorsgot earlier attacksonthemespeciallyin1991.The Muslims. Theteamwasalsomadeawareof were afraidtoprovideanysupportforthe who didnotparticipateintheattackthatthey that eventhoughthereareafewSinhalese even Sinhalawomenhadattackedthem.And women thattheteaminterviewedstated whether theycancontinuetolivethere.Some area forovercenturiestheyareunsure Even thoughMuslimshavebeenlivinginthis the followingduringitsmission: The factfindingteamwasabletofindout and burnttheQuran. went onprocession,destroyedthemosque everything isours!”anditonlyafterthatthey Sinhala government,armyand meeting theyhavesaid“Itisourcountry, him andinjuredhim.ThenextdayattheBBS police statingthata then hadtornhisownclothsandgonetothe an argumentthatturnedintoafight.Themonk was alsointhesametrafficblock.There come inavehicleandMuslimautodriver that afewdaysbeforetheriotsmonkhad A villagerwhocameandmettheteamstated wife. Ifeelsohelpless.” am unabletotakecareofmychildrenand next 6months.Myfamilyhasnoprotection.I So wewenttoColombo.Ican’tworkforthe · · up knives,petrol bombs,clubsandaxes for theriotdays aheadspeciallystocking was planningaprocession and preparing Survivors’ narrativesimply thattheBBS riots. used tocreatetheinitialspark forthese three wheelerdriverseemstohavebeen A privatedisputebetweenamonkand ‘sonavan’ hadattacked religion 31 Choice is Power | OPTIONS 2014 32 Choice is Power | OPTIONS 2014 religion · · · · · · · · curfew. Many survivorsstatedthatthere was trapped inthemosquedueto were takento helpthecommunitythat During andaftertheriot nomeasures and areafraidtoreturn theseschools. Most childrenstudiedinSinhala schools happen next. apprehension withregardtowhatmay Businesses havereopenedbutthereis back. places ofrefugeanddon’twanttogo children aremainlyrestrictedtotheir may getattackedagain.Womenand men areafraidtogooutforfearthatthey as isseeninthenorthand,manyMuslim There isaheavymilitarypresencesuch leave aloneprovokingtheriot. for shooting,physicalandarsonattacks, No onehasbeenbroughtbeforecourt been explainedbythegovernment. the initialstagesofriotshaveyetnot and governmenthospitaldoctorsduring otherwise. Theconductofthepolice,STF involvement, peopleonthegroundfeel Although thegovernmentdenies take actionduringtheriot. treat patients,thepolice/STFrefusedto service wereslow,hospitalsrefusedto disconnected, responsesoffireextinguish complicit inthisattack:119numberswere and governmenthospitalsseemtobe State institutionssuchasthepolice,STF vehicles fromneighboringvillages. accounts thatthemobstersalsocamein However thereweremanyeyewitness which theMuslimswereprepared. town afterthemeetinginAluthgamafor undertaken fromAluthgamatoDharga that awalkingprocessionwouldbe Initially theannouncementwasmade attackers. in Templesandbringingbusloadsof Recommendations: · · · · each other. hope torestore thecommunity’sfaith in active steps toward reconciliationin a and thereisanurgent need totake breakdown oftrustwithinthe community Sinhala speakersintheseareas. Thereisa to livethere.TheMuslims aremostly now feelthattheycannolonger continue over acentury;howevermanyMuslims have beenlivingtogetherinthisareafor Reconciliation: ensure nonrepetition. to preventviolenceandescalation and orderthelapsesinnotbeingable causes thatledtothebreakdownoflaw It shouldalsoidentifyandaddressthe that willlookintoreparationandjustice. inquiry byanindependentcommission meted out.Acomprehensiveandopen fair trialthroughwhichjusticecouldbe violence withnofurtherdelayandensure those whoinstigatedandperpetrated authorities shouldarrestandcharge Accountability: can beusediflegalactionistaken. evidence includingvideothat communities. Manystatedthattheyhave provided bylawyersfromother come forward;nosupporthadbeen that todateonlyMuslimlawyershad for additionallegalsupportandstated Legal Support: has beenprovided. psychosocial andmentalhealthsupport could stillhearthegunshots.Sofarno Several survivorstoldtheteamthatthey trauma, especiallywomenandchildren. from thecommunitysuffersevere Psychosocial Support: government. basic necessitieswereprovidedforbythe children andbreastfeedingmothers.No was nofoodevenforpregnantwomen, Thecommunityrequested SinhaleseandMuslims Law enforcement Severalpeople Vivimarie V Vivimarie V Vivimarie V Vivimarie V Vivimarie V anderP anderP anderP anderP anderP oorten oorten oorten oorten oorten (Inspir (Inspir (Inspir Annuciation resignation. and whentoldofimpendingmotherhood, herself, intofascination as fearturned,inspiteof nor torunacombthroughhertangledhair time neithertograbtheblackblanketonchair and ponderedherplight the frightenedgirlsatupright column ofherimagination if itwaslightorjusta of blessednessordamnation Unsure ofwhetheritwas (Inspir (Inspir ed b ed b ed b ed b ed b y Henr y Henr y Henr y Henr y Henr y Ossa y Ossa y Ossa y Ossa y Ossa would conceive andbecome themotherofJesus by theangelGabriel totheVirginMarythatshe 1 (Footnotes) theChristiancelebration oftheannouncement w wwww a a a a a T TTTT anner’ anner’ anner’ anner’ anner’ s painting) s painting) s painting) s painting) s painting) 1 33 Choice is Power | OPTIONS 2014 34 Choice is Power | OPTIONS 2014 Chulani Kodikara Chulani Kodikara Sinhala-Buddhist ideology. on theconceptionofidealwomanin past aswellrestatingofgenderrolesbased national identityisthecelebrationofaglorious Chulani Kodikara communities. inclusive ofallethnicandreligious has soughttoforgeanewSriLankaidentity Peoples FreedomAlliance(UPFA)government following terms: Chinthana I,referredtothefamilyin titled ‘AnAffectionateFamily’,Mahinda manifesto ofMahindaRajapakse.Inachapter can betracedbacktothe2005election pillar ofthisdiscourse.Elementstheseideas regarding thenatureoffamilyareakey religious nationalismsaroundtheworld,ideas S Chulani Kodikara Chulani Kodikara ince theendofwarinMay2009,United members. such intimatebondsbetweenfamily economic hardshipandpressureserode pleasant society.Itismybeliefthat family bondsthatwecanensurea improvement ofthecloseandintimate place. Itisonlythroughthe which theMothertakesprime Our society’sfoundationisthefamilyin Women Women Women Women Women Central tothisredefinitionof Na Na Na Na Na Sinhala Buddhist Sinhala Buddhist Sinhala Buddhist Sinhala Buddhist Sinhala Buddhist tionalist tionalist in in tionalist in tionalist tionalist in in

Typical ofethno- P P P P P ost ost ost ost ost and Discourse Discourse Discourse Discourse Discourse War War War War War granted ‘leave toproceed’. her fundamentalrighttoequality wasnoteven Court onthegroundthat circularviolated Fundamental Rightspetition intheSupreme husbands. Amigrantworker whofileda to secureano-objectioncertificate fromtheir employment overseas.Secondly,theyhave arrangements asaconditionforleaving evidence ofadequatechildcare information ontheirfamilybackgroundand country. Firstly,theyhavetoprovide two conditionsbeforetheycanleavethe prospective womenmigrantworkerstosatisfy Promotion andWelfarein2013requires issued render it government hastakenanumberofstepsto from migratingabroadforwork,the on womenwithchildrenundertheageoffive While stoppingshortofa become akeypolicygoalofthisgovernment. married women,migratingabroadforworkhas Reducing thenumberofwomen,especially ‘Women’s work’ gender equalityinpost-warSriLanka. reaching implicationsforwomen’srightsand permeated judicialconsciousnesswithfar government policy.Thethinkinghasalso Chinthana II,havebeenadoptedasofficial and thefamily,alsofoundinMahinda in 2010,manyoftheseprovisionsonwomen Following Rajapakse’sre-electionasPresident by theMinistryofForeignEmployment Sri Sri de facto Sri Sri Sri Lanka Lanka Lanka Lanka Lanka difficult. Anewcircular de jure 1 prohibition the contrary, denied tothembytheLTTE. claiming thatitisrestoringtheir‘femininity’, ex combatants,thegovernmentisalso combatants oftheLTTE.Incasefemale training programmesforfemaleex- key pillarofthegovernment’svocational in hairdressingandbeautyculturehasbeena and stereotypicalroles.Forinstance,training the government,ittendstobeintraditional productivity andleadershipispromotedby Where women’seconomicactivity, males forforeignjobs. various measurestoincreaserecruitmentof allegedly undermining thefamily. to SriLanka’s ‘ancientculture’,that is against thisAct,termingit as awesternthreat himself isleadingthepolitical backlash Now, sevenyearslater,President Rajapakse across thespectrumhadtermed itanti-family. Parliament, membersfromalmostallparties while theActwasbeingdebatedin campaigning bywomen’sorganisations.Even (PDVA) wasenactedin2005followingintense The PreventionofDomesticViolenceAct Violence AgainstWomen patriarchal constructionsoffemininity. ‘rescue’ womenwhohavestrayedawayfrom represents, italsosignalstheobsessionto explicitly sexistgazethatsuchaview families isalsoabsentinthediscussion. violence. Thehusband’sresponsibilitytotheir and, insomecases,evenduetodomestic of maintenanceprovidedbytheirhusbands for work,dosobecauseofdirepoverty,lack that womenwhotakethedecisiontomigrate thinking thereisnoappreciationofthefact prolonged absencefromthehome. the “negativeconsequences”ofamother’s policy shiftisinfactdrivenbyideasregarding the rightsofwomenmigrantworkers,this Although oftencouchedintermsofprotecting the governmenthasadopted 4 5 Apartfromthe 7 2 Insuch 3 To 6 while alsobanning family planningmethods that controlbirth, private institutions,banningallirreversible circular toallgovernmenthospitalsand family planning policycanbetracedto the sterilization services.Given that organizations (NGOs)from theprovisionof Buddhist factions, family planningorganizedbyextremist end upunderthePDVA. received bythemeveryyear,lessthan1%of thousands ofdomesticviolencecomplaints A perusalofpolicestatisticsshowthatthe in SriLanka,aclaimwhichhasnobasisfact. contributing toincreasingnumbersofdivorce normalize it,butalsoclaimsthatthePDVAis violence notonlyseekstotrivializeand The presidentialdiscourseondomestic In March2013,following infertile! rendered over890,000Sinhalesewomen government policyonfamilyplanninghas Bodu BalaSena(BBS)haschargedthat therefore comeunderincreasingattack.The raththaran of postindependentSriLanka— sanction ofthegovernment.Apopularslogan last fewyears,andappeartonowhavethe nation havebeengainingincurrencythe and demographicextinctionoftheSinhala Alarmist discoursesconcerningthecultural bodily integrityandreproductiverights. explicitly adverseconsequencesforwomen’s biological reproducersofthenation,with nationalism, womenarealsobeingcastasthe As inothercasesofethno-religious and its‘Others’ Women asBiologicalReproducersoftheNation most likelynotbepassed. to comebeforeparliamenttoday,itwould resurgence in“familyvalues,”ifthePDVAwere 9 (smallfamiliesaregolden)has the MinistryofHealthsenta non-governmental protests against 8 Punchi pavula Giventhis Sri Lanka’s religion 35 Choice is Power | OPTIONS 2014 36 Choice is Power | OPTIONS 2014 religion allegedly sellingproductsthat rumours aboutMuslimretailerswhoare overrun thecountry,whilealsospreading is soongoingtooutnumbertheSinhaleseand asserting thattheMuslimminorityinSriLanka mongering. TheBBSinparticularhasbeen Muslims, havebecomeafocusoffear- women fromminoritycommunities,especially Lanka tohavemorechildren,fertilityof stating thattheywantallcommunitiesinSri Despite theHelaUdavaJathikaVyaparaya least onewoman. informed consent,leadingtothedeathofat injectable contraceptiveswithouttheir that someTamilwomenwereadministered planning. AreportfromKilinochchialleges communities arebeingcoercedtousefamily applied andwhetherwomenfromminority this governmentpolicyisbeingselectively Recent reportsalsoraisequestionswhether as educationandhealth. socio-economic rightsofwomenandgirlssuch policy withadverseimplicationsforother reversing thegainsfromSriLanka’spopulation policy shiftthatwouldhavetheeffectof developing countries,thisrepresentsamajor 1950s, women, generally consideredamodel for Sri Lanka’sdevelopment indicatorsfor families. state andnon-stateactors forlargerSinhala read togetherwithincentivesgivenbythe BBS anditsilk.Allthesemeasureshavetobe such hatespeechorquelltheactivitiesof unsurprisingly, hasdonenothingtoaddress become permissive. even violentattacksonsuchbusinesseshave boycotts ofMuslimownedbusinessesand These rumourshavecreatedacontextwhere employees whomarrySinhaleseemployees. women infertileandrewardingmaleMuslim 10 andhasbeenamodelforother 11 The government, make Sinhalese 7 6 5 11 10 9 8 1 (Footnotes) women’s rightsinSriLanka. a seriousrollingbackofandlashagainst catalogued inthisessaythereforerepresents The legalandpolicydevelopments to womenequalstatusinthepubicsphere. secondly, lawsandpolicieswhichguaranteed the postindependencewelfarestateand equal accesstoeducationandhealthunder developing countriesweretheresultfirstlyof 3 2 4 2010: 5. Lankadeepa Studies. narratives inSriLanka,Colombo:InternationalCentreforEthnic Prevention ofDomesticViolenceAct,familialideologyandcultural Kodikara, Chulani.2012.OnlyUntiltheRiceisCooked?The event_24012012/doc/rohan.htm January 2012.http://www.kadirgamarinstitute.lk/events/ Lakshman KadirgamarInstituteforInternationalRelations,24 Business CommunityinReconciliation”organizedbythe Speech madeattheNationalConferenceon“TheRoleof womens-reproductive-rights-in-northern-sri-lanka/ /groundviews.org/2013/10/11/above-the-law-violations-of- Northern SriLanka,byTheSocialArchitects -on10/11/2013.http:/ Above theLaw:ViolationsofWomen’s ReproductiveRightsin 5.32% in1953to3.45%1981and1.96 between1995-2000. to familyplanning.Asaresultfertilityrates inSriLankafellfrom then thegovernmenthasactivelypromoted andprovidedaccess the affirmative”(NationalPlanningCouncil1959,p.16).Since at thesametimeallformsofcompulsion?”andanswereditin by adeliberateeffortonthepartofsocialpolicy,whichexcludes question whether“thecourseofthebirthratecouldbeinfluenced growth wasabarriertoeconomicdevelopmentandaskedthe A governmentpolicydocumentin1959notedthatrapidpopulation women-made-infertile-bbs https://srilankamirror.com/news/14693-890-000-sinhalese- Kodikara 2012. CENWOR. Gender Equality:ReflectionsandChallenges gender anddevelopmentinSriLanka.In empowered yet?Assumptionsandsilencessurroundingwomen, Abeysekera, AshaandHariniAmarasuriya.2010.Whyaren’twe 63592.html groups-dismayed-by-restrictive-rule-for-female-migrant-workers- www.sundaytimes.lk/130929/business-times/lankan-womens- migrant workers,SundayTimes,September29,2013, Lankan women’sgroupsdismayedbyrestrictiveruleforfemale The SundayTimes,December9,2012. Berenger, Leon.2012.Lankanmenovertakewomeninforeignjobs, 63592.html groups-dismayed-by-restrictive-rule-for-female-migrant-workers- www.sundaytimes.lk/130929/business-times/lankan-womens- migrant workers,SundayTimes,September29,2013, Lankan women’sgroupsdismayedbyrestrictiveruleforfemale , 10 th March2010:5. Lankadeepa Charting Pathwaysto , 107-138.Colombo: , 10 th March http:// http:// PHO PHO PHO PHO PHO Ammanakei &Anklets,Mahiladitheevu T TTTT O ESSA O ESSA O ESSA O ESSA O ESSA Y | Y | Y | Y | Y | women and religion SHANI JA SHANI JA SHANI JA SHANI JA SHANI JA Y YYYY A AAAA W WWWW ARDENE ARDENE ARDENE ARDENE ARDENE 37 Choice is Power | OPTIONS 2014 38 Choice is Power | OPTIONS 2014 PHO PHO PHO PHO PHO The GoddessK The GoddessK followers. Sheis alsosomeonewhoseeksenlightenment –andBuddhahood. Kannaki’s apotheosis intoagoddessinvestsher withthepowertointercede onbehalfofher been composedaroundthe5 Silappatikkara, TheT Since theankletbringsthesetruths tolight.” The ,theepicof the anklet, Manifests itselfandisfulfilled. W P Great meneverywherecommend The law T “W divine instrumentofjustice.Thesceneissetintheprologueto theepicitself: Kannaki, whosehusbandiswrongfullyaccusedoftheftandput todeathbytheking,representsa in alanguageotherthanSanskrit. K Sri L Devotion tothegoddessK The GoddessK The GoddessK The GoddessK o explainthesetruths:evenaskings,iftheybreak attini ofrenownedfame;andkarma ever annaki istheprotagonistofSilappatikkaram,aT e shallcomposeapoem,withsongs, anka. T T TTTT , havetheirneckswrungbydharma; O ESSA O ESSA O ESSA O ESSA O ESSA amil HindusknowherasK ale oftheAnklet,translatedbyR. P annaki-P annaki-P annaki-P annaki-P annaki-P annaki-P th centuryCE.ItisperhapsthegreatestepicthatIndiahasproduced Y | Y | Y | e shallcallthepoem Y | Y | attini attini attini attini attini attini isaninspiringexampleofHindu-Buddhistsyncretismin annaki andSinhalaBuddhistsasP women andreligion amil epicfromSouthIndia,isbelievedtohave arthasarathy Devotee attheDoorOpeningceremonyofannualKannaki SHANI JA SHANI JA SHANI JA SHANI JA SHANI JA Amman festival,Manchanthudawai,EasternProvince attini. Y YYYY A AAAA W WWWW ARDENE ARDENE ARDENE ARDENE ARDENE PHO PHO PHO PHO PHO Image ofthegoddess,KannakiAmmankovil,Manchanthudawai,EasternProvince T TTTT O ESSA O ESSA O ESSA O ESSA O ESSA Y | Y | Y | Y | Y | women andreligion SHANI JA SHANI JA SHANI JA SHANI JA SHANI JA Y YYYY A AAAA W WWWW ARDENE ARDENE ARDENE ARDENE ARDENE 39 Choice is Power | OPTIONS 2014 40 Choice is Power | OPTIONS 2014 PHO PHO PHO PHO PHO Pattini devotee,Panama T TTTT O ESSA O ESSA O ESSA O ESSA O ESSA Y | Y | Y | Y | Y | also http://www which nowhaveimportantkovils (temples)toKannakiAmman(see places inthenorthandseveneastofisland,all of anklet, crossedovertoLankainordercooldownandvisitedtwo execution ofherhusbandfalselyaccusedstealingtheQueen Kannaki, afterdestroyingthecityofMaduraiinretributionfor the eastern andnorthernregions.Devoteesintheseregionsbelievethat T the fearlessprotagonistofSouthIndianepicSilappadikaram(The Not surprisingly 10/12/fea09.asp). HIST P shipped inheroriginalformofK Some devotees in theNorthclaimthatKannaki firststeppedonto ing thespecificsitesinNorthand EastthatwerevisitedbyKannaki. ale ofanAnklet),bySriL attini, whichmeans‘ OR women andreligion Y .dailynews.lk/2001/pix/P , therearemanyclaimsandcounter faithful andchastewife’inSanskrit,iswor ankan Hindus,particularlyintheisland’s annaki/K annakai AmmanorMother rintP age.asp?REF=/2010/ - claims regard- ’s - , P Bhuwaneshwari AmmanKovil)andMattuvil(siteoftherenowned Sudumalai (theKannakikovilherehasbeenre-named L devotees believethatK Seerani, AnganamK ary inLanka.ShefirststoppedatNainateevuandthenproceeded to assumed theformofafive-headedNaga(cobra)andsoughtsanctu- and broughthimbacktolife,hearoseutteringMadhavi’sname), betrayal (aftershepiecedtogetherhisbodyparts,sewedthem up proceeded toK arrived inNainativutheform ofacobra,insistthatshethen exist). Anothergroupofdevotees, whileagreeingthatKannakifirst route incorporatessiteswhere shrines toNagadeitiescurrently P curtsey -http://invokingthegoddess.lk/history/ ankan soilatJambukolaP anrithalachi K uliyampokkanai andfinally annaki AmmanK opay , Mattuvil,V adawai, AlavettiandSuruvil(interestingly annaki, brokenheartedatK attinam (nowSambuturai)andrestedat , V attrappalai. elambirai, K ovil) beforeheadingEast.Other achchai, NagarK ovalan ’s second , this oil, SHANI JA SHANI JA SHANI JA SHANI JA SHANI JA Devotee, VatarappalaiKannakiAmmanKovil, Y YYYY A AAAA Mullaitivu, NorthernProvince W WWWW ARDENE ARDENE ARDENE ARDENE ARDENE 41 Choice is Power | OPTIONS 2014 42 Choice is Power | OPTIONS 2014 PHO PHO PHO PHO PHO Kannaki devotee,Omanthai T TTTT O ESSA O ESSA O ESSA O ESSA O ESSA Y | Y | Y | Y | Y | women and religion SHANI JA SHANI JA SHANI JA SHANI JA SHANI JA Kannaki Ammanstatue,Karativu Y YYYY A AAAA W WWWW ARDENE ARDENE ARDENE ARDENE ARDENE 43 Choice is Power | OPTIONS 2014 44 44 Choice is Power | OPTIONS 2014 SHANI JA SHANI JA SHANI JA Kalaiyadal, KannakiAmmanfestival,Koraveli SHANI JA SHANI JA PHO PHO PHO PHO PHO T TTTT O ESSA O ESSA O ESSA O ESSA O ESSA Y YYYY A AAAA W WWWW ARDENE ARDENE ARDENE ARDENE ARDENE Y | Y | Y | Y | Y | women andreligion PHO PHO PHO Devotion toK who weathered unimaginable sufferinguntilthe tsunamiboreheraway:http://www population. Thishopeismostpoignantly articulatedinMarilynKrysl’sshortstoryaboutRajeswary fromBatticaloa of hopetothemanywarwidows andwomen-headedhouseholdsnowconstitutingalarge percentageofthe small islandnation.T shared deity–anindicationperhapsoftheextentalienation betweenthetwomainethniccommunitiesinthis revered bymanyT In acontextwhereSriL vengeful widowwhotearsoutherleftbreastandsetsalightan entire cityinherdeterminationtoredressinjustice. and loyalwifeofKovalan,despitehisunfaithfulnessbetrayal. Butontheotherhand,sheisoutragedand P curtsey -http://invokingthegoddess.lk/intro/ fire_inside/ As asorrowingyetresilientwoman whopunishesbutalsoofferssuccourtomultitudes,K history andtraditionsofSinhalese andT social fabrictragicallybifurcated intotriumphantSinhaleseanddefeatedT between thetworeligions,andregionally PHO PHO attini-K annaki isalsoafascinatingandcomplexexampleofwomanhood. Ontheonehand,sheremainschaste annaki-P T TTTT O ESSA O ESSA O ESSA O ESSA O ESSA amil HinduandSinhalaBuddhistSriL amil HindusknowherasK anka isslowlyemergingfromthreedecadesofcivilwar attini isaninspiringexampleofHindu-Buddhistsyncretismin SriL amils, BuddhistsandHindus. . Ironically Y | Y | Y | Y | Y | annaki andSinhalaBuddhistsasP , asignificantnumberofSriL women andreligion ankans, thoughritualsandpracticesofvenerationvary SHANI JA SHANI JA SHANI JA SHANI JA SHANI JA ‘May theblessingsofankletbewithyou!’Ruwanwella amils, itistimelytoreflectonthe shared , andattemptingtostitchtogethera ankans areunawarethatsheisa attini. .guernicamag Y annaki-P YYYY A AAAA anka. Thegoddessis W WWWW attini isasymbol ARDENE ARDENE ARDENE ARDENE ARDENE .com/features/ 45 Choice is Power | OPTIONS 2014 46 46 Choice is Power Choice is Power | OPTIONS 2014 Li Kelidancepractive,Panama PHO PHO PHO PHO PHO T TTTT O ESSA O ESSA O ESSA O ESSA O ESSA Y | Y | Y | Y | Y | women andreligion SHANI JA SHANI JA SHANI JA SHANI JA SHANI JA Y YYYY A AAAA W WWWW Kadadora PattiniDevaleDiyaKabulumulla ARDENE ARDENE ARDENE ARDENE ARDENE