Abstract
Following the military defeat of LTTE terrorism in May 2009, the relationship between ethnic and religious groups in Sri Lanka became seriously fragmented as a result of intensified anti-minority sentiments and violence. Consequently, the ethnic Muslims (Moors) became the major target in this conflict. The major objective of this study is to critically evaluate the nature and the impact of the anti-Muslim sentiments expressed and violence committed by the extreme nationalist forces during the process of ethnic reconciliation in post-war Sri Lanka. The findings of the study reveal that, with the end of civil war, Muslims have become “another other” and also the target of ethno-religious hatred and violence from the vigilante right-wing ethno-nationalist forces that claim to be protecting the Sinhala-Buddhist nation, race, and culture in Sri Lanka. These acts are perpetrated as part of their tactics aimed to consolidate a strong Sinhala-Buddhist nation—and motivated by the state. Furthermore, the recourse deficit and lack of autonomy within the organizational hierarchy of the Buddhist clergy have motivated the nationalist monks to engage in politics and promote a radical anti-minority rhetoric. This study recommends institutional and procedural reforms to guide and monitor the activities of religious organizations, parties, and movements, together with the teaching of religious tolerance, as the preconditions for ethnic reconciliation and ethnic harmony in post-war Sri Lanka. This study has used only secondary data, which are analyzed in a descriptive and interpretive manner.
Highlights
Sri Lanka, once known for its ethnic diversity and harmonious relationships, which are part of its societal setup, has become notorious for ethnic politics, ethnic conflict, and civil war in the post-independence era
Since the end of civil war in 2009, Sri Lanka has become the focus of the international community for its post-civil war development and transition process and for the reemergence of ethno-nationalism and intensified anti-minority sentiments and violence, which are major factors hindering the nation’s ability to strengthen the majority–minority ethnic relationship, reconcile grievances of ethno-religious minorities, and strengthen ethnic harmony in the country
The Muslims (Moors), who form the second ethnic minority in Sri Lanka, have been targeted by extreme nationalist forces that advocate for the preservation of national interests and the majority Sinhalese
Summary
Sri Lanka, once known for its ethnic diversity and harmonious relationships, which are part of its societal setup, has become notorious for ethnic politics, ethnic conflict, and civil war in the post-independence era. Since the end of civil war in 2009, Sri Lanka has become the focus of the international community for its post-civil war development and transition process and for the reemergence of ethno-nationalism and intensified anti-minority sentiments and violence, which are major factors hindering the nation’s ability to strengthen the majority–minority ethnic relationship, reconcile grievances of ethno-religious minorities, and strengthen ethnic harmony in the country. These issues have attracted the attention of international human rights activists and organizations. The major anti-Muslim sentiments that have been expressed by the Sinhala-Buddhist nationalist forces include hate speeches questioning the history and ethnic origin of Muslims, destruction of their places of worship and religious teaching centers, opposition to Islamic fundamentals such as Halal food and Islamic law (Sharia), opposition to animal slaughtering, and criticizing of cultural aspects such as clothing
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