Hannah Beech, in New York Times, 8 July 2019, where the title runs “Buddhists Go to Battle: When Nationalism Overrides Pacifism” …. A call to arms for Sri Lankan monks. Ethnic cleansing of the Rohingya in Myanmar. A Buddhist faith known for pacifism is taking its place in a new age of nationalism
GINTOTA, Sri Lanka — The Buddhist abbot was sitting cross-legged in his monastery, fulminating against the evils of Islam, when the petrol bomb exploded within earshot. But the abbot, the Venerable Ambalangoda Sumedhananda Thero, barely registered the blast. Waving away the mosquitoes swarming the night air in the southern Sri Lankan town of Gintota, he continued his tirade: Muslims were violent, he said, Muslims were rapacious. “The aim of Muslims is to take over all our land and everything we value,” he said. “Think of what used to be Buddhist lands: Afghanistan, Pakistan, Kashmir, Indonesia. They have all been destroyed by Islam.”
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Premkumara De Silva,** in The Midweek Review of The Island, 17 May 2005, where the title runs ” Anthropology of ‘Sinhala Buddhism’ “
The disciplinary identification of “Buddhism” in Sri Lanka as an anthropological object began in the late 1950s as part of a growing field of “peasant” or village studies in South and Southeast Asian societies. In Sri Lanka, the work of Gananath Obeyesekere, Edmond Leach, Michael Ames, and Nur Yalman is central to this inaugural moment. These anthropologists have identified the integration of the diverse beliefs and practices of Sinhala Buddhists within a religious worldview that is in accordance with fundamental Theravada Buddhist teachings. Within this academic exercise Obeyesekere insisted on the term “Sinhalese Buddhism” to convey the idea of full variety of religious practice, popular and esoteric, in Sri Lankan Buddhism. He argues that Sinhala Buddhism should be seen as “a single religious tradition”, and not as composed of separate “layers” to be analysed in isolation from each other.
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Abstract of Article by Ananda Abeysekara entitled “Buddhism and ‘Influence’: The Temporality of a Concept” Qui Parle, 2019, Vol. 28, no. 1, pp. 1-75.
For almost three decades the concept of “Protestant Buddhism” has been the object of critique by numerous scholars such as John Holt, Charles Hallisey, Anne Blackburn, Erik Braun, Alicia Turner, Steven Kemper, and others. They claim to tell a different story about the relation between religion and modernity (“Protestantism”) in South Asia. By extension, these scholars seek to reconstruct the temporal relation between the past and the present, questioning postcolonial conceptions of history, time, and religious practice. But this story of temporality is staked on the question of “influence,” which has a genealogy that includes not just colonial, missionary, liberal politics but also contemporary legal-political questions about foreign influence on democracy and sovereignty. This article contests the ways in which the critiques of Protestant Buddhism conceptualize colonial and postcolonial forms of time, translated into universal forms of self, agency, responsibility, etc. The article argues that the question of influence, which animates parts of the story of secular ways of inhabiting time, obscures not just how the encounter with the temporality of a tradition is an encounter with power. It obscures how even modern sensibilities of inhabiting time, ironically, require coherence even as they are repeatedly said to be constituted by “heterogeneous” forms of everyday life.
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Tisaranee Gunasekara, whose choice of title has been “Secularism or Faith” — in an article which appeared in Groundviews as well as Sri Lanka Guardian
“And even here
Lies the other shore
Waiting to be reached.”
Tagore (My Reminiscences)
The blue, red, yellow, orange and white lights are on, as are the makeshift stalls selling lanterns. Yet few pause to see, haggle, buy. Vesak, so near chronologically, had never seemed so far away spiritually. After the Easter Sunday Massacre, fears were raised about Vesak too being turned into a bloody spectacle by the IS, working through its local adherents. As it turned out, neither the IS nor its local adherents were necessary to turn Vesak into a season of violence. The Sinhalese managed the task on their own.
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21st April 2019
Director General, British Broadcasting Corporation, BBC Broadcasting House, Portland Place, London W1A 1AA
cc. Rt Hon Theresa May MP, Prime Minister <email@example.com> ……… Rt Hon Jeremy Corbyn MP, Leader of the Opposition ……..<firstname.lastname@example.org>………Rt Hon. the Lord Naseby <email@example.com>
Misleading information and racially biased innuendoes by the BBC on the Sri Lankan Bombing Incidents today
As a peace loving Sri Lankan Sinhala and a Buddhist domiciled in the United Kingdom, it was with great sadness and dismay that I listened to the surreptitious, covert and even overt underpinnings of implied accusations on the majority Sinhala Buddhist community by your BBC news presenters and the reporters on the above subject.
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Ruki Fernando, in Sunday Observer, 21 April 2019, where the title is “Christians and Religious Freedoms under Fire” **
From February 3 to April 14 this year, across Sri Lanka, there has been some sort of disruption against a Christian worship service every Sunday – on 11 successive Sundays to be specific.Christians in Sri Lanka suffer violations of their right to religion and belief regularly, but most incidents do not make it to the news – or even to the Twittersphere. But the attack on the Methodist Church Centre in Anuradhapura, last Sunday, which was also Palm Sunday, a day of religious significance for Christians, was widely reported because of the forthright personal testimony and determined efforts of the President of the Methodist Conference, Bishop Asiri Perera, who had experienced the attack first hand.
Filed under atrocities, Buddhism, communal relations, conspiracies, cultural transmission, discrimination, ethnicity, historical interpretation, legal issues, life stories, politIcal discourse, power politics, racist thinking, religiosity, self-reflexivity, Sri Lankan scoiety, terrorism, vengeance, zealotry