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Muslims in post-war Sri Lanka: understanding Sinhala-Buddhistmobilization against them A.R.M. Imt... more Muslims in post-war Sri Lanka: understanding Sinhala-Buddhistmobilization against them
A.R.M. Imtiyaz
a
* and Amjad Mohamed-Saleem
b,c
a
Asian Studies, Temple University, Philadelphia, PA, USA;
b
University of Exeter, Exeter, UK;
c
Cordoba Foundation, London, UK
This study attempts to understand the recent mobilization against the Sri LankanMuslim community by Sinhala-Buddhist organizations. In doing so, it adds to thediscussion about the relationship between second-order minorities and the state andhow identities can be manipulated pre- and post-conflict. States, led by majority ethnicgroups, may choose to work with second-order minorities out of convenience in timesof crisis and then dispose of them afterwards. The article will attempt to look criticallyat some state concessions to Muslim political leaders who supported successive SriLanka
’
s ruling classes from the independence through the defeat of the Tamil Tigers in2009. It will also examine the root causes of the Sinhala-Buddhist anti-Muslimcampaigns. Finally, it will discuss grassroots perspectives by analysing the question-naire on the anti-Islam/Muslim campaign that was distributed to youth, students,unemployed Muslims and workers in the North-Western and Western provinces
This paper examines the post-war Sri Lankan conditions among Sri Lanka Muslims, also known as Moo... more This paper examines the post-war Sri Lankan conditions among Sri Lanka Muslims, also known as Moors. The article will attempt to argue that state concessions to Muslim political leaders who supported the successive Sri Lanka’s ruling classes from independence through the defeat of the Liberation Tigers of Tamil Eelam (LTTE) in 2009, have meant an isolation of the community from the other two main ethnic communities. The concessions that the Muslim community has won actively
helped the Muslim community to be proactive in their religious practices and thus paved the way for exclusive social and political choices. The rise of Islamic movements and mosques in the post-1977 period galvanized Muslims. In time this isolation has been reinforced by socio-religious revival among Muslims whose ethnic identity has been constructed along the lines of the Islamic faith by Muslim elites. Despite this revival it has been clear that the Muslim community has been reluctant to
use Islamic traditions and principles for peace building, which could have helped to ease tensions, brought about by the 30 year old ethnic conflict. On the other hand this paper will briefly discus some reactions from the majority Sinhalese to Islamic revival as well as some issues between the Tamils and Muslims and the reintegration of Muslims in the North. Finally, some pragmatic ways to ease tensions between Muslims and non-Muslims in the greater discipline of conflict resolution are
explored using traditions within Islam.
Muslims in post-war Sri Lanka: understanding Sinhala-Buddhistmobilization against them A.R.M. Imt... more Muslims in post-war Sri Lanka: understanding Sinhala-Buddhistmobilization against them
A.R.M. Imtiyaz
a
* and Amjad Mohamed-Saleem
b,c
a
Asian Studies, Temple University, Philadelphia, PA, USA;
b
University of Exeter, Exeter, UK;
c
Cordoba Foundation, London, UK
This study attempts to understand the recent mobilization against the Sri LankanMuslim community by Sinhala-Buddhist organizations. In doing so, it adds to thediscussion about the relationship between second-order minorities and the state andhow identities can be manipulated pre- and post-conflict. States, led by majority ethnicgroups, may choose to work with second-order minorities out of convenience in timesof crisis and then dispose of them afterwards. The article will attempt to look criticallyat some state concessions to Muslim political leaders who supported successive SriLanka
’
s ruling classes from the independence through the defeat of the Tamil Tigers in2009. It will also examine the root causes of the Sinhala-Buddhist anti-Muslimcampaigns. Finally, it will discuss grassroots perspectives by analysing the question-naire on the anti-Islam/Muslim campaign that was distributed to youth, students,unemployed Muslims and workers in the North-Western and Western provinces
This paper examines the post-war Sri Lankan conditions among Sri Lanka Muslims, also known as Moo... more This paper examines the post-war Sri Lankan conditions among Sri Lanka Muslims, also known as Moors. The article will attempt to argue that state concessions to Muslim political leaders who supported the successive Sri Lanka’s ruling classes from independence through the defeat of the Liberation Tigers of Tamil Eelam (LTTE) in 2009, have meant an isolation of the community from the other two main ethnic communities. The concessions that the Muslim community has won actively
helped the Muslim community to be proactive in their religious practices and thus paved the way for exclusive social and political choices. The rise of Islamic movements and mosques in the post-1977 period galvanized Muslims. In time this isolation has been reinforced by socio-religious revival among Muslims whose ethnic identity has been constructed along the lines of the Islamic faith by Muslim elites. Despite this revival it has been clear that the Muslim community has been reluctant to
use Islamic traditions and principles for peace building, which could have helped to ease tensions, brought about by the 30 year old ethnic conflict. On the other hand this paper will briefly discus some reactions from the majority Sinhalese to Islamic revival as well as some issues between the Tamils and Muslims and the reintegration of Muslims in the North. Finally, some pragmatic ways to ease tensions between Muslims and non-Muslims in the greater discipline of conflict resolution are
explored using traditions within Islam.