Anti-Muslim Buddhist Nationalism in Burma and Sri Lanka: Religious Violence and Globalized Imaginaries of Endangered Identities

Gravers, Mikael

doi:10.1080/14639947.2015.1008090

Cited by 58 publications

(28 citation statements)

References 16 publications

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“…Although religious phrases may be used in violent rhetoric, it is worth noting that Buddhism itself is not violent. Therefore, as Graves [44] rightly pointed out, we should look at how the religious actors imagine and apply religion to provide legitimacy to specific political acts and violence. In fact, in Sri Lanka, both the rulers and the nationalist forces have used religion as a hegemonic means to extend their dominance in society and hold on to power.…”

Section: Discussionmentioning

confidence: 99%

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Anti-Muslim Sentiments and Violence: A Major Threat to Ethnic Reconciliation and Ethnic Harmony in Post-War Sri Lanka

2016

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Abstract:Following the military defeat of LTTE terrorism in May 2009, the relationship between ethnic and religious groups in Sri Lanka became seriously fragmented as a result of intensified anti-minority sentiments and violence. Consequently, the ethnic Muslims (Moors) became the major target in this conflict. The major objective of this study is to critically evaluate the nature and the impact of the anti-Muslim sentiments expressed and violence committed by the extreme nationalist forces during the process of ethnic reconciliation in post-war Sri Lanka. The findings of the study reveal that, with the end of civil war, Muslims have become "another other" and also the target of ethno-religious hatred and violence from the vigilante right-wing ethno-nationalist forces that claim to be protecting the Sinhala-Buddhist nation, race, and culture in Sri Lanka. These acts are perpetrated as part of their tactics aimed to consolidate a strong Sinhala-Buddhist nation-and motivated by the state. Furthermore, the recourse deficit and lack of autonomy within the organizational hierarchy of the Buddhist clergy have motivated the nationalist monks to engage in politics and promote a radical anti-minority rhetoric. This study recommends institutional and procedural reforms to guide and monitor the activities of religious organizations, parties, and movements, together with the teaching of religious tolerance, as the preconditions for ethnic reconciliation and ethnic harmony in post-war Sri Lanka. This study has used only secondary data, which are analyzed in a descriptive and interpretive manner.

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Section: Discussionmentioning

confidence: 99%

“…Even in the Myanmar case, most of the Rohingya Muslims are non-citizens and marginalized, and have been clamoring for recognition and status within the state. Their role in the socio-economic and political sphere in Myanmar is also limited (See: [44,48,49]). However, the case of Sri Lankan Muslims is different, to a certain extent.…”

Section: Discussionmentioning

confidence: 99%

Anti-Muslim Sentiments and Violence: A Major Threat to Ethnic Reconciliation and Ethnic Harmony in Post-War Sri Lanka

2016

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“…Sinhala-Buddhist nationalist forces, mostly the monks' organizations, movements, and parties, were the major drivers that conceptualized and inflamed the anti-Muslim and anti-minority sentiments. The monks claimed that Buddhism is being threatened by aggressive Muslim preaching and that Islam poses a danger to other religions, culture, race, and economy [7]. Anti-halal and anti-animal slaughtering campaigns played vital roles in consolidating anti-Muslim sentiment in general.…”

Section: Post-civil War Anti-halal and Anti-animal Slaughtering Sentimentioning

confidence: 99%

“…The BBS claims that Buddhism is not protected and is threatened in Sri Lanka. They criticize the government and authorities for not protecting the Sinhala nation, race, and Buddhist religion [7]. While justifying their anti-Muslim sentiments and campaigns, Gnanasara Thero augured that "we are not terrorists and it is the sole right of the Sinhala-Buddhists to protect Sri Lanka from all other forces" [29].…”

Section: Anti-halal Sentiments and Oppositionsmentioning

confidence: 99%

Anti-Halal and Anti-Animal Slaughtering Campaigns and Their Impact in Post-War Sri Lanka

Yusoff

Sarjoon

2017

Religions

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This paper aims to examine the overall impact of anti-halal and anti-slaughtering campaigns in the context of post-war Sri Lanka. The reemergence of majoritarian ethno-religious anti-minority nationalist forces and their intensified anti-minority hatred and violence have made it challenging for ethno-religious minorities in Sri Lanka to engage in religious norms and duties. This is especially true for the Muslim community. Numerous Islamic fundamentals have been criticized and opposed. Muslims have had to endure threats and acts of violence. These campaigns and violent oppositions, imposed by the Buddhist-nationalist forces, have caused concern for Muslims performing their obligatory religious duties and norms. In Sri Lanka, the Muslim community has been allowed to produce halal food and slaughter animals for human consumption and religious rituals for a long period without disturbance. Unfortunately, retaliation and hatred in the post-civil war era in the country have threatened these rights. Thus, it has become imperative to investigate the motivating factors of the anti-halal and anti-animal slaughtering campaigns and violence, as well as their related impact, which is lacking in the existing literature on ethno-religious politics in the context of Sri Lanka. This study found that the anti-halal and anti-animal slaughtering campaigns and oppositions that have been intensified by the Buddhist nationalist forces were part of anti-Muslim sentiments intended to sabotage the economic pride of Muslims and undermine their religious renaissance. The study also found that these campaigns have been facilitated by the state and that continuous facilitation of the anti-Muslim sentiments and campaigns, including the anti-halal and anti-animal slaughter campaigns, would challenge the country's economic prosperity and the rebuilding of ethno-religious harmony.

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“…[23] According to the nationalistic monks, Buddhist women who married Muslims suffered and that their children lost their legal status if they did not convert. [24] IV. RESPONSES OF [26] Later, on September 3 2014, in the 55-minute video disseminated online, the Al-Qa'idah leader Ayman AlZawahiri claimed that his group had formed a unit to target Myanmar, and "the new unit is under the leadership of the Afghan Taliban leader Mullah Muhammad Omar and Pakistani militant Asim Umar".…”

Section: History Repeats Itselfmentioning

confidence: 99%

A Vicious Circle Caused by Buddhist-Muslim Conflicts in Rakhine State

Chen¹

2016

Proceedings of the 2016 2nd International Conference on Economy, Management, Law and Education (EMLE 2016)

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Anti-Muslim Buddhist Nationalism in Burma and Sri Lanka: Religious Violence and Globalized Imaginaries of Endangered Identities

Cited by 58 publications

References 16 publications

Anti-Muslim Sentiments and Violence: A Major Threat to Ethnic Reconciliation and Ethnic Harmony in Post-War Sri Lanka

Anti-Muslim Sentiments and Violence: A Major Threat to Ethnic Reconciliation and Ethnic Harmony in Post-War Sri Lanka

Anti-Halal and Anti-Animal Slaughtering Campaigns and Their Impact in Post-War Sri Lanka

A Vicious Circle Caused by Buddhist-Muslim Conflicts in Rakhine State

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