On Easter Sunday 2019 a small relatively unknown Sri Lankan Islamist group, National Thowheed Jamath, conducted a series of bombings targeting churches and hotels across Sri Lanka and killing more than 250 people, predominantly Christians. The BBC reports that on 21 April, the anniversary of the attacks was marked by the ringing of church bells but no public events, the result of a government curfew imposed to address the spread of COVID-19, which has claimed seven lives on the island.
Amid a nationwide two-minute silence in honour of the dead and wounded, the Archbishop of Colombo, Cardinal Malcolm Ranjith, said in his anniversary message that while the church had “spiritually forgiven” its attackers, it continued to call for justice.
Justice remains elusive, with investigations ongoing in a country in which the need to confront past crimes and pursue forgiveness, healing and national reconciliation is more complex as a result of the legacy of a 30-year civil war characterised by serious internal political strife.
There is also the challenge of populist leaders seeking to mobilise religion for their own ends, nurturing an exclusive vision of Sri Lanka as a homogenous Buddhist state.
Continue reading “Sri Lanka: One year on from the 2019 Easter Sunday Bombings”
During an address to senior Buddhists leaders at the Vibhajjavadi Dhamma Symposium and Maha Tripitaka Pooja on 4 January, Prime Minister Mahinda Rajapaksa stated that the defence of the Buddhist order is central to ensuring unity and the protection of religious freedom of Sri Lankans who profess other faiths. Just one day prior, his brother, President Gotabaya Rajapaksa pledged his commitment before parliament to protect and nurture the Buddha Sasana as part of his government’s policy. In the Sri Lankan context this is often understood as the ‘physical bounds of the land consecrated by the Buddha.’
Buddhism is enshrined in the Constitution of Sri Lanka. Article 9 states: “The Republic of Sri Lanka shall give to Buddhism the foremost place and accordingly it shall be the duty of the State to protect and foster the Buddha Sasana,” while assuring the freedom of thought, conscience and religion to everyone. Furthermore, with a 2003 Supreme Court ruling which affirms that only Buddhism should be protected by the state, Sri Lanka established in law that there is no constitutional guarantee that other religions will receive similar protection.
Continue reading “Abandoning human rights for identity politics in Sri Lanka”
On 18 November 2019, Gotabaya Rajapaksa, a former defence secretary and brother of two-term president Mahinda Rajapaksa, was sworn in as Sri Lanka’s eighth president. Representing the Sri Lanka Podujana Peramuna (SLPP) the Sinhalese-Buddhist Nationalist Party, Gotabaya received just over 52% of the vote.
Despite his apparent popularity, he is nevertheless a divisive figure in Sri Lankan politics. During his time as defence secretary from 2005 to 2015 he was accused of committing grave human rights violations and war crimes, including the establishment of military death squads, whilst simultaneously being praised by others for his part in overseeing the end of the long running civil war between the Liberation Tigers of Tamil Eelam (LTTE) and the Sri Lankan government.
Support for Gotabaya came almost exclusively from Sinhalese-Buddhist areas in the south of Sri Lanka. He struggled to win votes in the north and east of the country where the majority of Sri Lanka’s Tamils and Muslims are based.
Continue reading “The Rajapaksas’ return to power means an uncertain future for Sri Lankan minorities”
“It is all of our worst fears realised … Sri Lanka is totally polarised by this result” –Hilmy Ahmed, vice-president of the Sri Lanka Muslim Council.
Sri Lanka and India are facing pivotal moments, both for their future, and the future of South Asia as a whole. Both countries’ drives towards religious hegemony have left little place for Christians and Muslims, a factor which will certainly lead to more instability and intolerance in the region.
Sri Lanka: Buddhist
Sri Lanka was the site of the 2019 Easter Sunday bombings, in
which over 250 people were killed when terrorists targeted a number of churches
and hotels across the country. In the aftermath of the bombings, there were
reports of violent attacks against Muslims and an increase in anti-Muslim
prejudice. Some reprisals against the Muslim population have been carried out
by Christians, in contrast to the previous relative harmony between the two
communities as they both battled intolerance from sections of the Sinhalese
Furthermore, Buddhist nationalist groups such as the Bodu
Bala Sena (BBS), who have been portraying Islam as a threat to both Buddhism
and Sri Lanka for years, consider their stance vindicated by the bombings.
Continue reading “A Fork in the Road: What lies ahead for religious minorities in Sri Lanka, India and South Asia?”
Patterns of discrimination against religious minorities
CSW spoke to a human rights advocate in Sri Lanka whose identity for security reasons has been withheld. This post has been edited for clarity.
Q: Could you comment on religious extremism in Sri Lanka?
A: A recent surge of religious extremism in Sri Lanka began sometime in 2012 during the tenure of the previous government, with the emergence of extremist groups such as Bodu Bala Sena (Buddhist Force Army), or the Sinhala Ravaya, or Hela Bodu Pawura. These groups emerged after the ethnic war, which ended in May 2009. These extremist groups led violent attacks against religious minorities. Most violent attacks were led with impunity and tacit approval. The judiciary was also very much biased.
For example, there was one particular case that was filed against the General Secretary of the Bodu Bala Sena. There was video-document evidence submitted in the High Court of Colombo in that particular case. Even after video evidence was submitted, the General Secretary was released, and the case came to a settlement. The video evidence was not taken into consideration by the court – and this is the High Court of Colombo. That was [how] the situation used to be in Sri Lanka. These Buddhist extremist groups also led a lot of hate campaigns, against Muslim minorities as well. They also used the media as a tool to lead these hate campaigns. And even when they led violent attacks, they also used media to portrayed a biased attitude of the minority victim who actually got attacked rather than the perpetrators themselves.
Continue reading “Interview with a Sri Lankan Human Rights Advocate – Part 1”