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. in demand students within the fields of anthropology, heritage, Buddhist stories and Pali research a number of dimensions of the matter. Buddhist responses to the drawback are mentioned intimately, in addition to how Buddhism will help to create peace in Sri Lanka. comparing the position of Buddhists and their associations in bringing approximately an finish to conflict and violence in addition to in all likelihood heightening the matter, this assortment places ahead a severe research of the spiritual stipulations contributing to carrying on with hostilities.
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Extra info for Buddhism, Conflict and Violence in Modern Sri Lanka (Routledge Critical Studies in Buddhism)
One finds this situation all over the place, and it is evidently very hard to deal with, not least because it tends to replicate itself. Moreover, the fears of majorities in this position may even be realistic. In Ireland we have a double dose of this problem: the Irish Catholics who form two thirds of the population of the island are afraid of the Protestant minority in Ulster whose loyalty lies with the rest of Britain, but then within Ulster the Protestants who are in a similar majority are frightened of their Catholic minority, who identify with the Catholics in the rest of the island.
One had taken the refuges,2 the other the five precepts as well. The rest had wrong views and bad morals; they are considered to be on the level of domestic animals. And you will illuminate Buddhism in many ways. ’3 (25: 108–11) I am not aware that anyone has previously pointed out that this episode has a kind of model or precursor earlier in the same chronicle. 300–232 BCE) had been converted to Buddhism he was worried about events in the principal monastery in his capital, Pataliputra (modern Patna), and sent a minister to tell the monks to perform a communal ceremony together.
Currently, it is a popular word that generates fear for the Sinhalese since it denotes still pending separate homeland for Tamils covering the areas of the North and Northeast regions of Sri Lanka. 4 See Tambiah (1992: 80–94) and Amunugama (1991) for contextualized explanations of the Mavubima Surakime Vyaparaya (Movement for the protection of the motherland (MSV). 5 See Chapter 15 of this volume for more explanations of Sihala Urumaya and its relationship with the monk politicians of the Jathika Hela Urumaya in the context of ethnic conflict in Sri Lanka.