scholarly journals Post-war Blood

2019 ◽  
Vol 10 (1) ◽  
pp. 130-150
Author(s):  
Neena Mahadev
Keyword(s):  
Sri Lanka ◽  
Religious Life ◽  
Religious Minorities ◽  
Religious Others ◽  
Post War ◽  
Ethnic War

Since 2009, in the aftermath of Sri Lanka’s ethnic war, certain contingents of Sinhala Buddhists have lodged attacks against religious minorities, whom they censure for committing violence against animals in accordance with the dictates of their gods. Considering these interventions against sacrifice in spaces of shared Hindu and Buddhist religiosity, this article examines the economies of derogation, violence, and scapegoating in post-war Sri Lanka. Within Sinhala Buddhism, sacrifice is considered bio-morally impure yet politically efficacious, whereas meritorious Buddhist discipleship is sacrificial only in aspirational, bloodless terms. Nevertheless, both practices fall within the spectrum of Sinhala Buddhist religious life. Majoritarian imperatives concerning postwar blood impinge upon marginal sites of shared religiosity—spaces where the blood of animals is spilled and, ironically, where political potency can be substantively shored up. The article examines the siting of sacrifice and the purifying majoritarian interventions against it, as Buddhists strive to assert sovereignty over religious others.

scholarly journals Contested Histories, Multi-Religious Space and Conflict: A Case Study of Kantarodai in Northern Sri Lanka

Religions ◽  
2019 ◽  
Vol 10 (9) ◽  
pp. 537
Author(s):  
Harris
Keyword(s):  
Sri Lanka ◽  
Archaeological Site ◽  
Present Situation ◽  
Religious History ◽  
Sri Lankan ◽  
Recent Past ◽  
Post Colonial ◽  
Post War ◽  
Ethnic War

This article focuses on the archaeological site of Kantarodai (Tamil) or Kadurugoda (Sinhala) on the Jaffna peninsula at the northernmost tip of Sri Lanka to examine the power of spatially embodied, contested histories within postcolonial and post-war communities. The Sri Lankan military who control Kantarodai view it simply as a Sinhala Buddhist site. However, when it is viewed through the lens of international archaeological scholarship, its multi-ethnic and multi-religious history becomes clear. Its present situation speaks of a failure to affirm the narratives connected with this history. In examining this case study, I first evoke the changing political and religious landscapes of the peninsula in the recent past, drawing on my own visits to Jaffna during Sri Lanka’s ethnic war. Second, I examine one dominant imaginary that is projected onto the peninsula, from the Sinhala Buddhist community, the most powerful community in the island. Thirdly, I move to Kantarodai, focussing on two recent representations of its history and the privileging of one of these in Sri Lanka’s post-war polity. I then assess the consequences for Sri Lanka of the failure to affirm multiplicity at Kantarodai, drawing out its wider relevance for the study of post-colonial and post-war societies.

scholarly journals An Analysis of the Post-War Community Relations between Buddhists and Muslims in Sri Lanka: A Muslim’s Perspective

2016 ◽  
Vol 9 (6) ◽  
pp. 42
Author(s):  
Ahmad Sunawari Long ◽  
Khaidzir Hj. Ismail ◽  
Kamarudin Salleh ◽  
Saadiah Kumin ◽  
Halizah Omar ◽  
...  
Keyword(s):  
Sri Lanka ◽  
Total Population ◽  
Community Relations ◽  
Religious Groups ◽  
Islam And Christianity ◽  
Post War ◽  
Almost All ◽  
Religious Aspects ◽  
The Relationship ◽  
Community Relationship

Sri Lanka is a multi-ethnic, multi-religious country comprising four of the world’s major religions: Buddhism, Hinduism, Islam and Christianity. Buddhists are the predominant ethnic group, constituting 70.19% of the total population, while Muslims make up the second largest minority in the country. There are many records in the history to prove well the cordial relationship between Buddhists and Muslims in Sri Lanka. However, in the past couple of years, particularly during the aftermath of the civil war, tension may be observed in the relationship between these two religious groups. This is due to a campaign undertaken by a several Buddhist nationalist groups whose intensions are to create a division among these respective societies. These groups have been carrying protests against Muslim social, cultural and religious aspects, including issuing Halal certification, slaughtering of cattle, conducting prayer services, etc. Moreover, they have disseminated misinterpretations about Muslims and Islam with derogatory speeches among the Buddhist public, for the purpose of accomplishing above division. Given the above backdrop, this paper attempts to determine the post-war relationship between Muslims and Buddhists in the country, including major interrupting factors, through analyzing Muslims’ point of views. According to the results, there is no remarkable fluctuation in the relationships between Muslims and Buddhists, and Muslims have posited that there are several social, cultural and religious practices them that act as significant barriers to maintaining a better community relationship with Buddhists, such as slaughtering of cattle for meals. Therefore, almost all of the Muslims have been demanding proper guidelines regarding the slaughtering of cattle, the Niqabs (face cover of Muslim women), and other factors related to interrupting a better interaction with the Buddhists for better cordiality, within the context of Sri Lanka.

scholarly journals KONSEP TEOLOGI PLURALISME GUS DUR DALAM MERETAS KEBERAGAMAN DI INDONESIA

ASKETIK ◽  
2017 ◽  
Vol 1 (1) ◽  
Author(s):  
Eko Setiawan
Keyword(s):  
Religious Life ◽  
Religious Minorities ◽  
Clear Thinking

Abdurrahman Wahid, who is familiar with Gus Dur is a thinker and a fighter for democracy, pluralism,prominent anti violence, defend those who are marginalized and protector of religious minorities, gender, creed,ethnicity and even among themselves. Gus Dur and pluralism are two things that are difficult to separate. Heis a figure who is very concerned with diversity, difference and diversity. Included in the religious life. In fact,he is also close to the leaders of religions other than Islam that he holds. Often go out into a place of worship ofother religions. This is what often leads to misinterpretation of pluralism that Gus Dur teach. But after his death,December 30, 2009 and then, people started to realize the truth about how tolerant he preaches. Pluralism istaught Gus Dur is purely of clear thinking and is based on the Quran and the Hadith of the Prophet.Keywords: Pluralism, Gus Dur, diversity, Islam, Indonesia

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