By Mahinda Deegalle
Interdisciplinary in its process, this booklet explores the dilemmas that Buddhism faces relating to the continued ethnic clash and violence in modern Sri Lanka. renowned students within the fields of anthropology, historical past, Buddhist stories and Pali learn a number of dimensions of the matter. Buddhist responses to the quandary are mentioned intimately, in addition to how Buddhism might help to create peace in Sri Lanka. comparing the function of Buddhists and their associations in bringing approximately an finish to conflict and violence in addition to probably heightening the matter, this assortment places ahead a serious research of the spiritual stipulations contributing to carrying on with hostilities.
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Additional info for Buddhism, Conflict and Violence in Modern Sri Lanka (Routledge Critical Studies in Buddhism)
If I think that you are coming to kill me, or to burn my house down, I may well take violent action to forestall you. In a word, violence is commonly pre-emptive. And this is especially so when general law and order has broken down and one sees no chance of protection but ‘to take the law into one’s own hands’, as the saying goes. The pre-emptive violence of a whole group will often be a response to a perceived threat to that group. Repeatedly throughout the last few centuries of European history, groups ranging from bands of thugs to whole societies have attacked Jews because they were perceived as a threat, even though they were a weak and helpless minority.
Stirrat: Since the early 1980s there has been an increasing gap between the church in the north of Sri Lanka and that in the Sinhala-dominated south of the country. The result has been in effect a split between a Tamil Church and a Sinhala Church. During the 1983 riots Catholics were involved alongside Buddhists in attacking Tamils, no matter what the latters’ religious affiliation. In the north, the Catholic Church is closely identified with the LTTE (Liberation Tigers of Tamil Eelam) and many individual priests and members of the laity identify themselves with what they see as a war of liberation against the Sri Lankan state.
The hypothesis that language, not religion, has been the relevant marker for affiliation in this terrible conflict can be tested by looking at the only large religious group to include speakers of both Sinhala and Tamil: the Roman Catholics. L. Stirrat: Since the early 1980s there has been an increasing gap between the church in the north of Sri Lanka and that in the Sinhala-dominated south of the country. The result has been in effect a split between a Tamil Church and a Sinhala Church. During the 1983 riots Catholics were involved alongside Buddhists in attacking Tamils, no matter what the latters’ religious affiliation.
Buddhism, Conflict and Violence in Modern Sri Lanka (Routledge Critical Studies in Buddhism) by Mahinda Deegalle