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Religious Symbolism and Politics in Sri Lanka

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Religious Symbolism and Politics in Sri Lanka 5HOLJLRXV6\PEROLVPDQG3ROLWLFVLQ6UL/DQND0XVOLP¶V*ULHYDQFHV M.A.M.Fowsar Lecturer (Prob.) in Political Science, Department of Social Sciences, South Eastern University of Sri Lanka, [email protected] forces have radically changed the harmony of this plural Introduction society (Imtiyaz 2010). Sri Lanka, a small island in the Indian Ocean is situated Seventy per cent of the Sinhalese are associated with at the foot of the South Asian subcontinent and it is a (the Theravada school of) Buddhism (70.2). Hinduism home for plural society. The civil war in Sri Lanka, (12.6), the second largest religion in Sri Lanka, is which came to an end with the military defeat of the predominantly the faith of the Tamils in Sri Lanka. The separatist Liberation Tigers of Tamil Eelam (LTTE) in Muslims (9.7) in Sri Lanka are largely divided into May 2009 amid large civilian casualties, has been three major groups: the Sri Lankan Moors, the Indian opened new window for ethnic cohesion in Sri Lanka. Muslims, and the Malays. The Christians who comprise All major ethnic groups, the Sinhalese, the Tamils and 6.1 per cent of the population constitute the fourth main the Muslims have been victims of the ethnic violence. religious group in Sri Lanka (Department of Census and The ethnocratic based religious politics is visualized in Statistics 2008). terms of the ways in which the dynamic of the politics has been embedded into religious extremism in post- The Sinhala-Buddhist Religio - Political Parties and war situation. Groups After a brief historical note on politicisation of Buddhist monks have enjoyed a prominent position Buddhism in Sri Lanka, the paper aims to analysis the with the society for long time. The state policies were present plight of Muslim community in Sri Lanka and being eschewed towards Buddhism from the early days attempt to highlight the major issues faced by Lankan of independent. Political parties solely based on Muslims in present scenario. It further explores the religious identity are a relative new phenomenon. Three causes behind the growing hate-Muslim campaigns and major political parties can be exclusively categorized as continuing attacks on worship places and business political parties that employ Sinhala-Buddhist concerns establishments of the community. and demands for electoral gains: Janatha Vimukthi Peramuna (JVP), Jathika Hela Urumaya (JHU) and Keywords: Religious Symbolism, Religious based Jathika Nidahas Peramuna (JNP) (Imtiyaz 2010). Politics, Ethnocracy Presently, both Bodu Bala Sena (BBS) and Sinhala Methodology Ravaya (SR) are viewed as main ethno-religious forces who are trying to disturb the peace and tranquillity of This study has been carried out mainly through a the country. qualitative research by using secondary materials. These groups share common goals: to uphold Buddhism Results and Discussion and establish a link between the state and religion; to Sri Lanka: home of plural society? advocate a violent solution to the Tamil question and; to Sri Lanka is diverse in social composition, the oppose all form of devolution to the minorities. The heterogeneity being reflected in the varied ethnic emotional symbolic agendas of the JHU, JNP, BBS and groups, religious faiths, and languages spoken on the SR are the biggest hurdle for the government of Sri LVODQG6UL/DQND¶VUHOLJLRXVDQGHWKQLFGLYHUVLW\HFKRHV Lanka to seek meaningful political initiatives to reform the multiracial and pluralistic character of Sri Lankan the state. society. However, contemporary political developments coupled with the emergence of extremist religious First International Symposium ± 2014, FIA, SEUSL 32 Religious Symbolism in Politics Rajapaksa sought to praise Buddhist history, promised Elite mobilization manipulating symbols has been a war on the LTTE, blamed the West particularly. As major trend in the politics of Sri Lanka since Jehan Perera (2013) said, with end of the war, the independence. The emotional linguistic nationalism, the country has begun to witness a few disgruntled extremist Buddhist religious rhetoric, remembering Buddhist monks taking Buddhism as a weapon for ancient Buddhist heroes and generating fears are the power and glory. In fact, the politicization of Buddhism key electoral instruments of the main Sinhala political is, incontrovertibly, the main agenda of the Sinhala- parties in the island to win the Sinhalese vote (Imtiyaz Buddhist extremists. It is turned against Muslim 2010). All elections in Sri Lanka, between 1948 minority who constituted second largest ethnic minority (parliamentary election) and 2010 (presidential in Sri Lanka. election), have made use of religio-ethnic symbols. However, symbolic slogans were not clearly associated 0XVOLP¶V*ULHYDQFHV with the agendas of politicians to win the very first Muslims in the island have been the most peaceful general elections. community. According to former Chief Justice Sarath 16LOYD ³$VDOLHQWIHDWXUHRIWKH0XVOLPVRI6UL The symbolic politics based on ethnic outbidding first Lanka and their organizations is that they never DSSHDUHGLQWKHHDUO\¶VZLWKWKHIRUPDWLRQRIWKH organized themselves for armed insurrection or SLFP. The SLFP customarily relied upon the socially destruction. They are a peaceful ethnic group spread and politically influential groups including the Buddhist throughout the length and breadth of country. They clergy or bhikkus, the Sangha to carry its message to interact with other religious and ethnic groups cordially the Sinhalese villages. The election results sent the interlinking those cultures with their own culture while PHVVDJH WKDW %DQGDUDQD\NH¶V UHOLJLR-ethnic symbolic polarizing their own culture. This is DSSOLFDEOH´ policies had swayed the Sinhalese, particularly the rural voters (Jayasuriya 2005). However, there is a rapid increase in anti-Muslim sentiments amongst sections of the political class in Sri The growth of Sinhala-Buddhist extremism helped Lankan society in the recent past. They have started weaken the secular structure of Sri Lanka state. In 1966, raising issues such as halal food, attacks on mosques Bhikkhus opposed concessions to the minority Tamils. DQGVKULQHV0XVOLPZRPHQ¶s dress code, slaughtering In 1970, thH 6/)3 IRUPHG D ³QR-FRQWHVW´ HOHFWRUDO animals, attacks on Muslim owned business alliance with traditional pro-Sinhalese left parties to establishments, questions on increasing population and defeat the UNP (Imtiyaz 2010). Chapter II of the 1972 dispute over admissions to the Law College. Constitution provided the foremost place to Buddhism and second Republic was also to retain the same status The finding of the study revealed that following factors for Buddhism. are behind the growing anti-Muslim sentiments; the country entered into new era ± it could be simply called The growth of ethnic conflict in Sri Lanka significantly as no war era, Islamic revitalization happening in the increased the influence of Sinhala-Buddhist extremists world, fear of Islam, Islamic faith ± not accommodate and Bhikkhus in the Sri Lankan polity. The movement other religious norms into Islamic faith, prosperity of for the Sinhalization of the island run by extremist Lankan Muslims, Muslims habit of expanding for the Sinhala forces won state legitimacy in July 1983. mosques, promoting Buddhist nationalistic ideology However, Buddhist attacks on other religious group and external supports from the Jews and other western were given second priority compare with civil war. counterparts. Sinhala- Here is arising a question that why Muslims and Islam Buddhasization in New Decades has been targeted. 7KH³VRQVRIWKHVRLO´Ls core element of Sinhala Buddhist nationalism. It was developed for In 1994s, President Kumaratunga, who subscribed to religious and political purposes. This sentiment did not the ideas of European Style secularism, made an fully accommodate other religious groups into the alliance with the JVP, Sinhala ultra-nationalists party socio-economic and political mainstream of the state. DQGIRUPHGWKH8QLWHG3HRSOH¶V$OOLDQFH1HYHUWKHOHVV As a non-Sinhala Buddhist minority, Muslims are politicization of Buddhism was one of the key agendas YLHZHGDV³DOLHQ´DQG³6K\ORFNLDQ´ of the ruling UPFA and to win the Southern Sinhalese vote (Imtiyaz 2010). First International Symposium ± 2014, FIA, SEUSL 33 Historically, inflammatory writing in publications Conclusion 'KDUPDSDOD¶V 6LQKDOD %DXGGKD\D DQG 3L\DGDVD Buddhist extremism has been on the rise in Post-war Sri 6LULVHQD¶V 6LQKDOD -DWKL\D IXHOOHG DQWL-Muslim Lanka and the way that Sri Lankan Muslims react in sentiments in the island and is believed to have politically difficult times such as these will determine culminated in the anti-Muslim riots and he hailed the how they are perceived in the future. Sinhalese radical anti-0XVOLPYLROHQFH³7KHSHDFHIXO6LQKDOHVHKDYHDW movements and portion of ruling elites are claim that last shown that they can no longer bear the insult of the some Muslim Mosque areas belongs to their secret land DOLHQ´ KH ZURWH ³7KH ZKROH QDWLRQ LQ RQH GD\ KDV under the constitutional act. The recent anti Muslim raised against the Moor (Muslims) peoplH´ campaigns in many part of the Island by protests over Mosques and Dharhas of historical importance has Unfortunately, the Muslim community could not created a kind of fear psychosis and uncertainty among counter these allegations due to the following reasons. the Muslims of this Island nation. Certain section of the Muslim political movements and civil society were media and alien intelligence reports that there is a weakened in Sri
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