O n 25 January 1998, just ten days before Sri Lanka celebrated fifty years of independence, three Liberation Tigers of Tamil Eelam (LTTE) rebels crashed an explosives-filled truck through the gates of the country's most revered Buddhist temple, damaging its roof and facade. Had the inner sanctum, which Buddhists believe holds a tooth of Lord Buddha, been destroyed, the island would most likely have undergone ethnic rioting on a scale greater than that experienced during the 1983 pogrom. The Temple of the Tooth's significance to the island's Buddhists was communicated by one bystander who pleaded, You terrorists, kill us, eat us, but don't attack our shrines where Buddha lives.' The bombing ultimately killed sixteen people, injured over twenty-five others, provoked the deputy defense minister to tender his resignation and forced the government to move its vaunted festivities from the temple premises in Kandy to Colombo. At the ensuing independence day parade, Sri Lanka's president referred to the ethnic conflict between the country's majority Sinhalese and minority Tamils and noted, We have failed in the essential task of nation building.2 Indeed, Sri Lanka stands as a classic example of how state building can fail when one ethnonational group (in this case the Sinhalese) attempts to build a religio,juridico and politico-economic society by excluding its minorities. In trying to account for Sinhalese nationalism and the ensuing conflict, some scholars point to Buddhism's two millennia influence and its impact in shaping an indelible Sinhalese consciousness, while others emphasize the colonial presence with its attendant cultural and economic influences and
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