Buddhism, Conflict and Violence in Modern Sri Lanka by Mahinda Deegalle

By Mahinda Deegalle

Interdisciplinary in its procedure, this e-book explores the dilemmas that Buddhism faces relating to the ongoing ethnic clash and violence in modern Sri Lanka. favourite students within the fields of anthropology, heritage, Buddhist experiences and Pali study a number of dimensions of the matter. Buddhist responses to the difficulty are mentioned intimately, besides how Buddhism might help to create peace in Sri Lanka. comparing the function of Buddhists and their associations in bringing approximately an finish to conflict and violence in addition to very likely heightening the matter, this assortment places ahead a serious research of the non secular stipulations contributing to carrying on with hostilities.

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

Sample text

Premasiri attempts to answer the question how war could be advocated by practising Buddhists. It argues strongly and rightly that there is no room for the concept of a righteous war in the canonical Buddhist teachings. Nevertheless, Buddhist discourses recognize that war is sometimes a necessary evil. But participation in any kind of violence is absolutely against the pursuit of nibbana. Buddhists should struggle to win over those who are cruel and violent through kindness and compassion. War cannot be prevented where the roots of evil, greed, hatred and delusion determine human behaviour and interaction.

Patrick’s College to the first organized non-violent movement, the Eela Thamil Elanger Eyakam (ETEE) – Eelam Tamil Youth Movement . . 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 .

De Silva argues that a durable peace in Sri Lanka needs the support of Buddhist monks who are held in respect by the Buddhist majority but nevertheless perceive themselves and Buddhism as marginalized. Many of them are suspicious of political devolution because of their vision of the past associated with political division and the destruction of Buddhism in Sri Lanka. Their lived experience is one of struggling to combat fissiparous tendencies within the sakgha and this makes many of them cautious about weakening the centre.

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