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By Mahinda Deegalle

Interdisciplinary in its method, this publication explores the dilemmas that Buddhism faces with regards to the ongoing ethnic clash and violence in modern Sri Lanka. well known students within the fields of anthropology, heritage, Buddhist reports and Pali research a number of dimensions of the matter. Buddhist responses to the trouble are mentioned intimately, in addition to how Buddhism can assist to create peace in Sri Lanka. comparing the function of Buddhists and their associations in bringing approximately an finish to battle and violence in addition to potentially heightening the matter, this assortment places ahead a severe research of the non secular stipulations contributing to carrying on with hostilities.

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Extra info for Buddhism, Conflict and Violence in Modern Sri Lanka (Routledge Critical Studies in Buddhism)

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University graduates educated in the Sinhala medium found themselves unemployed while English ‘tutories’ flourished in most villages. The frustrated expectations of the Sinhala-educated led to their armed uprising in 1971, and their unemployment has only been mitigated by the demands of the war. 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.

One of Liberation Tigers Tamil Eelam’s (LTTEs) central committee members, Mr. Thilakar (alias Christy John), and late Mr. P. Sivakumaran [the first Tamil youth to end one’s life by biting a cyanide capsule to avoid capture, which became the hallmark of the LTTE] are from this initial movement . . the movement changed its name in 1970 to Mannavar Parravai . . In October 1972 the first underground movement was formed under the name of Tamil Tigers . . In May 1976, the Tamil Tigers changed its name to the Liberation Tigers of Tamil Eelam (LTTE) .

Like mediaeval witch-hunters, the persecutors felt themselves to be in imminent danger from their victims. What is it that causes a social group to be perceived as a threat, so that it elicits a pre-emptive strike? I do not pretend that human affairs can be reduced to any kind of mathematical formula. But one cannot help noticing how many 27 RICHARD GOMBRICH large-scale conflicts within states follow one particular pattern. This is that within a given political boundary the majority community has a minority complex, because the largest minority within that boundary has the same social identity as the community, which is in the majority next door.

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