Vulnerable Populations Survey Sri Lanka 2011
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Vulnerable Populations Survey Sri Lanka 2011 Colombo, Sri Lanka EXECUTIVE SUMMARY Sri Lanka is a multi‐ethnic, multi‐religious society with four major religions: Buddhism, Hinduism, Islam, and Roman Catholicism. As the country emerges from decades of war, new ethno‐religious dynamics are emerging which have implications for peace and coexistence between communities. This survey is meant to help uncover some of those dynamics, especially as they relate to Sri Lanka’s Muslims. In Sri Lanka, ethnicity and religion are intertwined. Buddhists are Sinhalese; Hindus are Tamils; Muslims comprise a separate ethnic category and are still referred to as ‘Moors’, especially among older Sri Lankans. While Muslims’ mother‐tongue is Tamil, they are not Tamils. Christians are either Sinhalese or Tamil, and the overwhelming majority is Roman Catholic. The concerns of Sri Lanka’s Muslim community have largely been left out of the “national question” due to the dominance of the Sinhalese‐Tamil political and social conflict. However, the growing demographic strength of the Muslim community is likely to interfere with this binary narrative about peace, conflict, and coexistence, and in the future, lead to a multiplicity of national questions. The Muslim community’s size in relation to other communities’ will be brought into sharper relief in late 2012 with the conclusion of the first all‐island household census since 1981. Within this complex and evolving landscape, The Asia Foundation conducted the Vulnerable Populations in Sri Lanka Survey in late 2011 to gain a more grounded understanding of people’s perceptions of religious beliefs and practices, influence of religious leaders, inter‐religious relations, and the extent to which it contributes to tension and violence particularly as it relates to Sri Lanka’s Muslim population. The survey revealed the following key findings: A large plurality of Sri Lankans believe the country is moving in the right direction, however religious minorities are less positive than Buddhists. Overall, 43 percent of Sri Lankans believe the country is moving in the right direction while just 15 percent see it moving in the wrong direction. An additional 23 percent feel some things are going in the right direction and some things the wrong direction. Differences in perception can be seen between religious groups: 49 percent of Buddhists feel the country is moving in the right direction compared to 38 percent of Muslims and just 22 percent of Hindus. Nearly twice as many Muslims (21%) and Hindus (23%) as Buddhists (12%) believe the country is moving in the wrong direction. Infrastructure improvements and the end of the war are seen are the main reasons for those who feel the country is moving in the right direction. Increases in the price of goods and an increase in corruption and bribery are the main reasons for those who feel the country is moving in the wrong direction. Most Sri Lankans feel that the conclusion of the war has not brought an end to ethnic conflict in the country but that it has been reduced. Over half (53%) of Sri Lankans feel that the end of the war has not ended ethnic conflict in the country but that it has been reduced, while 32 percent believe that the conclusion of the war has indeed brought an end to ethnic conflict in Sri Lanka. Seven percent believe the end of the war has not changed anything. Sri Lankans overwhelmingly perceive their society as becoming significantly more religious. Nationally, 63 percent believe people are much more religious now than 5 years ago. More Buddhists (70%) and Muslims (53%) say they are “much more religious than other either Hindus (39%) or Catholics (44%). 1 Observance of core Islamic practices is very high among Sri Lankan Muslims, and certain practices have increased in recent years. More than 90 percent of Muslims fast during Ramadan and pray five times a day. Three quarters of Muslim women in Sri Lanka now cover, representing a marginal increase (+12%) compared to five years ago. However, most Muslim women only cover partially, and primarily as a matter of personal choice. The majority of Muslims (51%) prefer to consult the Holy Quran to determine whether or not a certain action is against the teachings of Islam, while one quarter would consult their local imam. A majority of Sri Lankan Muslims believe that at least to a certain extent traditions and practices of Islam in Sri Lanka are different from other countries with Muslim populations. While not exhibiting a strong opinion, Sri Lankan Muslims generally feel that their brand of Islam is different than other countries with 43 percent saying they “somewhat agree” with the notion and 18 percent strongly agreeing. Only 18 percent of Muslims disagree with the idea that Sri Lanka’s brand of Islam differs from other countries. Muslims generally view foreign influence on their religious teachings positively, Buddhists view it negatively. A plurality of Muslims (38%) believe foreign influence on their religious teachings is a good thing, compared to just 9 percent of Buddhists. For Muslims, the countries perceived as having the greatest influence are Saudi Arabia (39%), Pakistan (18%), and India (18%). Buddhists cite India (27%) and the United States (20%). Local religious leaders are by far the most respected leaders in the country for Sri Lankans of all faiths. Nationally, 80 percent say local religious leaders are ‘very well respected’, compared to 32 percent for GN officials and just 12 percent for politicians. While the majority of Sri Lankans (66%) believe religious leaders should not be involved in politics, Muslims are relatively split on the issue, with just under half (42%) believing religious leaders should have some role to play in politics. Among Muslims, 52 percent consider the Maulvi to be their local leader while 43 percent consider their Imam. Rather than indicating internal disagreement, this split in views among Muslims likely reflects the fact that in some communities Maulvis—who are primarily religious scholars—often also play the role of Imam, leading prayers and providing spiritual guidance. Sri Lankans unanimously believe religious leaders should play a central role in community level development, however few are currently involved. While Sri Lankans believe local religious leaders should stay out of politics, a staggering 84 percent think that religious leaders should be involved in the development of neighborhood amenities. A further 81 percent believe that if religious leaders are not consulted on the problems facing an area, political leaders will make mistakes. Despite this sentiment, only a quarter (26%) say religious leaders in their area are actually participating in local development on a regular basis, and among Muslims the rate is even lower (17 percent). Religious education is increasingly important for Sri Lankans of all faiths. Nine out of ten Muslims and Buddhists say that religious education is more important today than five years ago. Nearly three‐ quarters of Muslims respondents or their family are currently attending or have attended a religious school, and the rate is even higher among Buddhists (87%). Religious education among Sri Lankan Muslims is almost always pursued domestically with only a small proportion (4%) indicating they have 2 studied abroad, the vast majority doing so in Saudi Arabia. If presented with an opportunity to pursue religious studies abroad, Muslims overwhelmingly would prefer to do so in Saudi Arabia. Religious minorities, including Muslims, are more likely than Buddhists to perceive discrimination by the government. Overall, Sri Lankans believe that the rights of minorities have improved at least to some degree compared to five years ago (47% much better, 32% somewhat better), however Buddhists believe improvement has been much more substantial than minorities themselves who are more likely to feel only minor or no change has taken place. Nine in ten Buddhists (90%) believe that people of all religions are treated equally in the government job market, compared to 66 percent of Muslims and 45 percent of Hindus. Over two‐thirds (66%) of Sri Lankans feel religious leaders are most active in working to ensure that the rights of religious minorities are safeguarded, while only 2% feel local officials or national politicians are the most active. Roughly twice as many Hindus (50%), Muslims (41%), and Catholics (41%) than Buddhists (21%) strongly believe that government should enact special initiatives to protect the land and assets of minorities. A majority feel the country is vulnerable to violence stemming from extremist religious views. When it comes to violence in the country, while Sri Lankans perceive the majority of it to be related to either criminal activities or political operations, 15 percent cite religious or ethnically inspired violence and this rate increases to a quarter among Muslims and Hindus. Furthermore, 51 percent of all respondents feel the country is vulnerable to violence related to extremist religious views. Muslims are divided regarding the existence of intra‐religious conflict in their community. While relatively few Muslims outright agree (12%) with the assertion that there are differences of opinion among Muslims on matters of religion that are leading to conflict, less than half (45%) disagree with the assertion and a further 43 percent are neutral or do not answer. Ten geographic areas of Sri Lanka consistently show high levels of inter‐religious tension and support for the use of violence to achieve religious or political objectives: Mannar Island, Akurana, Kaluthara‐ Beruwala, Puttalam, Southern Vavuniya, Trincomalee, Ampara, Batticaloa, southern Nuwara Eliya, Badulla. In these areas the survey revealed: o Intolerance is high for certain forms of religious expression. Sixty‐four percent of Sri Lankans believe attempts to convert people from one religion to another should not be tolerated, a perception that is relatively consistent across the four surveyed religious groups. Erecting religious statues or places of worship in public places continues to be divisive between and within all religious groups.