A Brief Colonial History Of Ceylon(SriLanka)
Sri Lanka: One Island Two Nations
A Brief Colonial History Of Ceylon(SriLanka)
Sri Lanka: One Island Two Nations
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Thiranjala Weerasinghe sj.- One Island Two Nations
?????????????????????????????????????????????????Tuesday, July 4, 2017
Sri Lanka: Asgiriya Chapter — a Guardian of the Nation
Encroachment, vandalizing, and destruction of ancient Buddhist archaeological sites in the north and east provinces (where the hydraulic civilization of the Sinhalese reached its zenith) are acts of sacrilege and aggression as naturally understood by the Sinhalese Buddhist majority . Though lying in ruins, these sites are still places of worship as well as centres of pilgrimage for Buddhists.
( July 4, 2017, Colombo, Sri Lanka Guardian) Sri
Lankans call the coconut tree a kapruka (kalpavriksha) – wish
fulfilling divine tree- because every part of this tropical palm is so
very useful to human life. The process (of latent Maha Sangha unity
becoming manifest) can be likened to a coconut (seed-nut) germinating
slowly as it normally does. The seedling, however, becomes a sapling in a
short time. A coconut sapling needs to be protected from foraging
animals. Some dishonest politicians in positions of power or influence,
both Buddhist and non-Buddhist, are already nosing around the steadily
growing coconut sapling of Maha Sangha unity. They are posing the
greatest threat to its survival and growth. If they had had the
slightest concern for the majority Sinhalese Buddhist community (which
implies equal concern for the minorities), they would have by now taken
monks’ grievances seriously enough to investigate them properly, and
take appropriate remedial steps (if their complaints are true) as they
are demanding.
It is fervently hoped that the Maha Sangha will remain independent of
divisive party politics in the long run. However, they are left with no
alternative but to extend their favour to the leaders who have already
proven their loyalty to the country, and who alone can be relied upon to
provide the necessary political leadership to the majority Sinhalese
Buddhist community. But even these politicians must enter into a
covenant (a solemn written agreement) with the Maha Sangha on behalf of
all Sri Lankans that once they come to power they will immediately
attend to the legitimate grievances of the monks that drove them to the
streets in desperation. The few disgraceful NGO and other misguided
monks who disagree with the stance taken by the Asgiriya prelates should
be safely ignored.
Great hope has been rekindled in the hearts of the overwhelming majority
of Sri Lankans by the June 20th issue of a cogent statement by the
Karaka Sangha Sabha of the Asgiriya Chapter. At a subsequent news
conference, the Asgiriya monks revealed that they were in consultation
with the important monks of the other nikayas during its preparation.
Written and verbal statements issued by respected monks from various
provinces endorsing the viewpoint of the Asgiriya Statement over the
past few days point towards a timely awakening of the Maha Sangha, which
is indeed a long felt national need. The Maha Sangha is sure to stay
above partisan politics because the spiritual goal that they are
voluntarily committed to as a religious vow always takes precedence over
mundane affairs. But they will not deny the latter due attention as a
responsible section of the society that provides moral and spiritual
guidance for the lay Buddhists. Beginning with Ven. Mahinda Thera, the
missionary monk who brought Buddhism to Sri Lanka in 236 BCE, Buddhist
monks have always advised the Lankan monarch, except during times of
foreign occupation, but rarely have they dabbled in factional politics.
Remaining above divisive politics Buddhist monks must reclaim their
traditional role as the Guardians of the Nation. That is their hallowed
right as well as their historic responsibility towards our motherland ,
Sri Lanka.
Encroachment, vandalizing, and destruction of ancient Buddhist
archaeological sites in the north and east provinces (where the
hydraulic civilization of the Sinhalese reached its zenith) are acts of
sacrilege and aggression as naturally understood by the Sinhalese
Buddhist majority . Though lying in ruins, these sites are still places
of worship as well as centres of pilgrimage for Buddhists. The Buddhist
monks are reacting to these acts of aggression by non-Buddhists.
Contrary to resentful views prevailing against them among those who have
no clear idea about what is actually happening, these monks are not
making any extremist political or religious demands. The problems they
are articulating and the solutions they are demanding for them are
briefly mentioned in the Asgiriya Statement: the validity of Ven.
Gnanasara Thera’s viewpoint despite his aggressive posture and speech,
the government’s apparent condoning of blatantly racist statements made
by communalist politicians while at the same time trying to silence the
bhikkhus and lay Buddhists who react to them, the inadvisability of
proposed changes to existing rules and regulations (which are adequate
for the management of Buddhist temporalities), and silence in the face
unlawful alienation of state land (through the irregular clearing of
jungle in the Wilpattu forest reserve) under the pretext of settling
internally displaced persons (of the Muslim community), the autocratic
behavior of the government minister responsible for archaeological
affairs, alleged attempts at the sterilization or extinction
(wandakireema) of the Sinhalese race, statements made by certain
individuals who call themselves Buddhists and persons of other religions
that provoke the Buddhists. The eighth and final paragraph of the
Asgiriya monks’ communiqué ends with a reminder to other religionists
that they should not forget that Sinhalese Buddhists have always
respected other faiths; at the same time, the monks condemn the
activities of others that are in contempt of traditional Buddhist
tolerance.
The Venerable Mahanayake Theras have declared their determination not to
keep quiet any longer in the face of unprecedented challenges to the
existence of Sinhalese Buddhists and their homeland. The Sinhalese
respectively account for 75% and Buddhists for 70% of the Lankan
population (2012 Census). The dominant Sinhalese Buddhist cultural
identity of Sri Lanka is an undeniable fact, and it is not a bad thing.
Young Buddhist monks are at the forefront of movements that are reacting
to unlawful activities such as the encroachment and/or destruction of
ancient archaeological sites the north and east, and mass scale forest
clearance under the pretext of making room for settling IDPs, but as
strongly suspected, as a ploy to create an enclave of Islamic
extremists. The handful of communalist and fundamentalist elements that
are behind these anti-national activities are raising a hue and cry
against the Buddhist monks who are reacting to them urging the
authorities to investigate their charges and stop such depredations
immediately. The Asgiriya monks, on behalf of the Maha Sangha, remind
members of the minority religious communities that they should not
forget that Sri Lankan Buddhists have always respected other faiths. The
monks unequivocally condemn actions of other religionists who act in
contempt of Buddhist tolerance. The fact that the bhikkhus are
expressing willingness to reassert their historic role as the Guardians
of the Nation naturally brings hope to a nation that has long been
suffering under colonialism, neo-liberalism, and terrorism-related
violence and persecution. Even if politicians will not listen to them,
the majority of the right thinking multi-religious masses will. This is a
sine qua non for recalling the reconciliation which was there for five
years until the end of 2014, but which has been seriously disrupted
since.
( The writer is a columnist for The Island, a Colombo based daily, where this piece first appeared)