20
April 2012
Last
updated at 08:54
GMT
, BBC
Buddhist monks
were also involved in the protest
A
mosque in Sri Lanka has been forced to abandon Friday prayers amid community
tensions in the central town of Dambulla.
About 2,000
Buddhists, including monks, marched to the mosque and held a demonstration
demanding its demolition.
A mosque
official told the BBC he and several dozen companions were trapped inside and
feared the crowd would destroy the building.
Overnight the
mosque had been targeted by a fire-bombing - no-one was hurt.
The BBC's
Charles Haviland in Colombo says the tensions have been growing in the
neighbourhood.
Shortly after
the protest the mosque was evacuated and its Friday prayers cancelled.
Many Buddhists
regard Dambulla as a sacred town and in recent months there had been other
sectarian tensions in this part of Sri Lanka, our correspondent says.
Last September
a monk led a crowd to demolish a Muslim shrine in Anuradhapura, not far from
Dambulla.
Buddhism is the
religion of the majority of the population in Sri Lanka.
Date:2012-04-20 12:44:00 , Ceylon Today
By Azra Ameen
The Army, Police and
the Special Task Force (STF) was deployed to prevent any untoward incidents in
Dambulla when over 1,000 protesters lead by Buddhist monks staged a
demonstration calling for the demolition of the Masjidul Khaira mosque in
Dambulla today.
Security was
beefed up around the mosque located in the Kandalama Junction, just before
Friday prayers as the protestors, waving the Buddhist flag and shouting slogans
marched towards the mosque.
The protestors
were calling for the demolition of the mosque claiming that Dambulla is a holy
area exclusive to only Buddhists and that the mosque is situated in a sacred
area.
“We have placed
tight security around the mosque as tension was high in the area. We had called
the STF and the army to assist maintaining security in the area,” a senior
officer attached to the Dambulla Police division speaking to Ceylon Today on
conditions of anonymity said.
Following the
demonstration the District Secretariat decided to seal the mosque till the 23
April. However, the monks vowed to stage a massive protest if the mosque is not
demolished by 23 April.
Akmeemana
Dayarathna Thero, one of the monks leading the protests claimed that the mosque
should be demolished as the Muslims had constructed it illegally. It is a claim
many Muslims in the area are disputing.
“We asked them
to remove the mosque as Dambulla was declared a holy city with a sacred temple
that came up two years ago,” Akmeemana Dayarathna Thera.
He also said
that, group of Buddhist monks led by Ven Inamaluwe Shri Sumanagala therea
demanded that the mosque should be demolished as no permission has been
obtained for the construction.
Trustee of the
mosque, M. Rahmathullah said, “We do not agree to their claim. The mosque was
in the area for more than 50 years”.
“As usual the
Muslim devotees were gathered in the mosque for their Friday congregational
prayers. Around 50 of us were in the mosque,” he said.
“Despite the
tight security the angry mob had managed to trap the Muslim devotees attending
Friday prayers inside the mosque,” he said.
“Then the STF asked
us to go further into a little room in the mosque as the protestors were
agitated and there was a possibility for them to break into the mosque. As the
situation was getting tense the STF asked us to leave the mosque and necessary
protection was given while exiting,” Rahmathuallah said.
“As we left the
locality, the district secretary had sealed the mosque without leaving room for
any trouble to take place,” he said.
The mosque had
been in existence since the 1960s and had been a place of worship for the
Muslim residents in the area. Expansions and renovations to the mosque began
recently.
In the meantime,
Police Spokesman SP Ajith Rohana declined to comment on the situation in
Dambulla.
22
April 2012
Last
updated at 15:12
GMT
, BBC
Buddhist monks
were also involved in the protest
Sri
Lanka's government has ordered the removal of a mosque from an area it says is
sacred to the country's majority Buddhists.
The order comes
two days after Buddhist monks led a crowd trying to storm the mosque in the
central town of Dambulla.
Prime Minister
DM Jayaratne says the mosque has simply been ordered to relocate to another
part of the area.
But the
incident has angered senior Muslim politicians.
The BBC's
Charles Haviland in Colombo says this statement by the prime minister appears
to have been issued in a hurry, a day before the various parties to this
religious dispute were due to meet.
Buddhist monks
in central Sri Lanka had threatened to demolish the mosque next week if the
authorities did not act first. A special meeting to discuss the issue appears
to have been convened on Sunday, and this statement was produced.
The statement
listed four prominent Muslims as present at Sunday's meeting agreeing to
relocate the mosque - but according to a weekly Muslim paper, three of them say
they were not there.
Cabinet
minister AHM Fowzie told the BBC he had not been to such a gathering. He added
that it would be acceptable to request such a relocation but not to order it.
Another
politician of the governing party, Azath Sally, said that even if the mosque
were illegal, people opposed to it should not "act like thugs".
"Do Tamils
and Muslims not have a right to live in this country now?" he added.
Mr Jayaratne,
who is also responsible for the affairs of the country's majority Buddhists,
said he had ordered the mosque to be removed from a sacred area in Dambulla and
that it could be relocated to "a suitable place in the
neighbourhood".
He described it
as a mosque which is in the process of being built and local Buddhists have
reportedly said that a previously small structure is now being illegally
expanded.
The chief of
the mosque told the BBC Tamil service the building was legal and was simply
being refurbished.
Our
correspondent says that whereas Sri Lanka's Muslim community normally shies
away from confrontations with the government, this incident has angered some
senior Muslims and prompted them to speak out.
Date:2012-04-22
05:01:00, Ceylon Today
By
Imaad Majeed
Western
Province Governor Alavi Mowlana has said the attack on the Masjidul Khaira in
Dambulla was the work of professional extremists.
A group
of over 1000 protestors led by Buddhist monks gathered at the mosque on Friday
(20) preventing the obligatory Jummah prayers. Protestors threw stones and
chanted slogans claiming the area is sacred to Buddhism and therefore cannot
tolerate the mosque’s religious activities.
Mowlana
said “there are unseen hands at work and the public is aware of this. I feel
that we have to join hands and eliminate these extremists. This was brought to
the notice of the Chief Minister and the President is taking action and may
participate in the meeting scheduled for tomorrow (23) to see that an impartial
solution is found.”
Deputy
Minister of Women’s Affairs A.L.M. Hizbullah condemned the attack and said “if
there is any dispute, it must be discussed and seen to. Surrounding the mosque
and staging a protest only disturbs the harmony in this country that has been
restored after a 30 year war.”
“We can
always have a dialogue and sort out any issues. I will be personally visiting
the mosque in Dambulla. I have arranged to speak to the Chief Minister. I have
made arrangements with the police to have a meeting between the divisional
secretariat and the relevant officials. We will see to it that we reach an
understanding between the two parties and that the mosque is not demolished,”
Hizbullah added.
According
to Hizbullah, the Masjidul Khaira is over 50 years old. “I have prayed at this
mosque as early as 1985 when I was still in university. There have been no
issues in the past. Only recently have there been problems when the number of
people coming into the mosque on Fridays for Jummah prayers increased,”
Hizbullah said.
Sri Lanka
Muslim Congress parliamentarian Hasen Ali also condemned the act, stating the
perpetrators belonged to an extremist group. “The saddest part is that this
incident had occurred before the presence of the security forces who are
supposed to uphold law and order in this country. They have become spectators,”
Ali said.
“This is the
first time that Muslims were prevented from engaging in their obligatory Friday
prayers. They say that the area has been declared a sacred area for Buddhists.
Everything is sacred, including mosques. You can bring down liquor stores, but why
would you bring down a place of worship?” Ali queried.
“The government
cannot come out with any stale reasons. They must find a solution. From their
attitude it becomes evident how this country has suffered on ethnic lines.
These incidents will further polarize the ethnic population in this country,”
Ali added.
“There is
concrete evidence. The police are aware of the culprits. Action must be taken
against them. Similar incidents have taken place in Mahiyangana and
Anuradhapura, as well as smaller incidents around the country that have not
been reported. These must be put to a stop,” Ali said.
UNP
parliamentarian Kabir Hashim said “this is infringing on the religious freedom
of the Muslim community. This will create an issue for the goodwill of the
Sinhala, Tamil and Muslim people. If the mosque was built illegally,
discussions could have been held to seek a solution, instead of staging a
violent protest.”
“Having
been built in 1963, such a protest should have taken place then and not now.
The government should remember the support of Muslim countries for Sri Lanka at
the UN Human Rights Council in Geneva. An immediate and independent inquiry
should be conducted over the Dambulla incident,” Hashim said.
Date:2012-04-22 16:33:00 ,
Ceylon Today
Masjidul Khairah, a
case of religious injustice and racism exercised with government approval –
Kabir Hashim
By Dinidu de
Alwis
Senior Muslim
Government Ministers yesterday denied claims by Prime Minister D.M. Jayaratne,
who said that an order to demolish a mosque in Dambulla was given with the
consent of several powerful political figures.
Jayaratne ordered the
demolition of the Masjidul Khaira in Dambulla, his office said in a statement,
adding that the decision was made with the consent of Senior Minister A.H.M.
Fowzy, Deputy Minister M.L.A.M. Hizbullah, Western Province Governor Alavi
Mowlana, , and parliamentarian A. R. M. Abdul Cader at a meeting held yesterday
in Gampola.
“There was no such
meeting, and I was in Batticoloa the whole day,” Hizbullah said, adding that
“any decision about the mosque should be taken by the All
Ceylon Jamiyyathul Ulama (ACJU) – the four of us are not empowered to take
such a decision.”
Fowzie told the BBC
he had not been to such a gathering, adding that it would be acceptable to
request such relocation, but not to order it.
Mowlana and Fowzie
also vehemently denied the meeting ever taking place to key members of the
Muslim community in Colombo yesterday.
A united delegation
of all cross-party parliamentarians are scheduled to meet the Prime Minister
today to discuss the order, government sources said.
Jayaratne however,
has assured that the 65-year-old mosque, along with all facilities, would be
rebuilt in a ‘suitable’ area.
Heavy pressure
mounted last Friday as nearly a thousand protestors gathered near the mosque
asking for it to be closed down, and in an unprecedented move, the police were
forced to close the mosque before Jummah prayers and seal it off to the public.
Police Spokesperson
SP Ajith Rohana said that no special police units have been deployed in the
area, but ‘all necessary steps’ are being taken to safeguard peace and public
order.
Buddhist clergy
gathered at the location on Friday gave a ‘deadline’ till Monday (23) to
completely remove the mosque, stating that they will otherwise demolish it by
Tuesday (24).
Earlier last year, a
shrine was demolished under similar circumstances in Anuradhapura, in the
presence of police personnel and the Assistant Divisional Secretary along with
other high-ranking local officials.
Yesterday’s move by
the Premier was heavily criticized by Sri Lanka Muslim Congress (SLMC) – a
constituent party of the government, the main opposition United National Party
(UNP), and some politicians in the ruling United People’s Freedom Alliance
(UPFA), including Colombo Municipal Councillor Azath Salley.
“Seeing the way the
monks behaved and the statements made, saying that Muslims will not be able to
urinate in Dambulla – they must not forget that Muslims stood with the
Sinhalese in getting independence for this country.
“President Rajapaksa
said that there are no more ethnic minorities in the country, and this is the
line that we repeated at election rallies,” Salley said.
“What are we facing now? Do not Tamils and Muslims have a right to live in this
country now?” he questioned, during a media briefing held in Colombo yesterday.
Political sources
said that several diplomatic missions from Islamic countries have expressed
‘deep concern’ over the government’s proposed move.
The plan for
demolition comes less than a month after several Islamic governments helped
Colombo cushion a resolution against Sri Lanka at the United Nations Human
Rights Council (UNHRC).
“After the war has
been won, they must not think the Sinhalese are enough to protect this country.
The President should have attended to this issue before he left the country
without allowing this to happen,” Salley said.
Salley also alleged
that Inamaluwe Sumangala Thera, who runs the Rangiri Sri Lanka Radio, is
preaching hate through the regional radio network.
The official website
of the radio station showed a video where the Thera says “Muslims are trying to
bulldoze the rights and the heritage of Buddhists, and this cannot be allowed,”
followed by footage of Friday’s protest.
President Mahinda
Rajapaksa is currently visiting South Korea, and is expected to subsequently
visit several Middle Eastern Countries who showed support during the critical
UNHRC vote.
“No one can say they
were not aware of this. The President was informed of this long before it
became an issue,” Salley added.
SLMC General
Secretary and parliamentarian Hasen Ali echoed similar sentiments, saying ‘relocation
is not a solution.’
“You are
intentionally hurting the sentiment of the Muslim community. It has equal
status to any other place of worship, be it a kovil or a temple or a church,”
Hasen Ali added.
“There will be a huge
outcry from the Muslim community. The media has given wide publicity to the
violent behaviour of the monks. We are scared. We do not know what may happen
in the future,” he said.
UNP parliamentarian
Kabir Hashim said there is a rule of law in this country that should be
maintained.
“An illegal armed
group marched into the mosque in the presence of the police and the army
causing damage to the mosque. They then proceeded to chase out the Muslims in
attendance without allowing them to perform their obligatory prayers, thus
inhibiting religious freedom,” he said.
Hashim stated that
this is a case of religious injustice and racism exercised with government
approval.
“We are perturbed and
shocked as a community that has always stood for the unity of this country,
even going to the extent of sending Muslim clergy to Geneva to protect the
government,” he said.
Fringe group Sinhala
Ravaya – who claimed responsibility for the earlier Anuradhapura shrine
demolition – issued a statement on their website on Saturday claiming
responsibility for organising last week’s protests against the mosque.
April 23, 2012 at 11:11 pm |
Lanka C News
Mr A.H.M.Fawzi,
Senior Minister of Municipal Affairs says that, since a decision was not taken
yet to remove the Dambulla Mosque, and he himself or Mr Alavi Maulana, The
Governor of Western Province didn’t participate in any discussion
pertaining to that,the reports that they have participated in such discussions
are totally incorrect.
However, if the
relevant mosque will be removed from it’s former location, Muslim Leaders
should be made aware of the situation,he says.
He also
emphasizes that, if the mosque will be removed from the above place, an
alternative location should be provided to reconstruct it.
Issuing a
notification yesterday, the Prime Minister’s Office has mentioned that, steps
were taken to remove the mosque which is being constructed in the historical
Rangiri Dambulla sacred land, with immediate effect.
These reports
also mentioned that,the Prime Minister has advised his officials to provide
necessary facilities to reconstruct this mosque in another suitable location in
the area.
This
notification has further mentioned that, since this decision was taken by the
Prime Minister, after a discussion held in Gampaha area, Senior Minister Mr
A.H.M.Fawzi, the Governor of Western Province,Mr Alavi Maulana, Deputy Minister
,Mr Abdul Cader,and Mr A.L.M.Hisbullah, have participated in this discussion.
23
April 2012
Last
updated at 15:48
GMT http://www.bbc.co.uk/news/world-asia-17781372
Buddhist monks
spearheaded last week's violence
The
main umbrella group of Sri Lankan Muslims says radical Buddhists are trying to
damage peaceful co-existence between the country's main ethnic communities.
The statement
came three days after hardline Buddhists tried to storm a mosque, after which
the government said it would be demolished and relocated.
Buddhists in
the central town of Dambulla have defended their actions.
But the issue
has provoked anger among some prominent Muslims.
The Muslim
Council of Sri Lanka said it was "deeply concerned" at the attempted
destruction of the mosque in Dambulla last Friday.
It said the
building was lawfully registered and was 50 years old.
The council
said that radical Buddhist elements - against the will of the majority - were
consistently undermining ethnic co-existence. It called on leaders of Sri
Lanka's majority Buddhist faith to re-establish good ties.
Mohamed
Saleemdeen, a board member of the mosque, denied it was an illegal building.
He told the AP
news agency that it had been there long before the area was declared a sacred
zone about 20 years ago.
But prominent
monks in Dambulla say the mosque is illegally built on ground sacred to their
religion.
On Friday the
building was fire-bombed.
Video of monks and
other hardliners trying to storm it later showed one monk addressing the crowd
in overtly racial terms, saying the campaign against the Muslim building was a
victory for "those who love the race, have Sinhalese blood and are
Buddhists".
The BBC's Charles
Haviland in Colombo says that a monk was seen exposing himself against the
mosque as an insult.
'Safeguarding
Buddhism'
Buddhist
leaders in Dambulla say they now intend to demolish 72 structures in the sacred
area that they say are unauthorised, including the mosque and a Tamil Hindu
temple.
A Dambulla monk
told the BBC that the actions were necessary because Sri Lanka was "the
only country to safeguard Buddhism".
He said that if
encroachments continued there would be no Buddhist land left.
President
Mahinda Rajapaksa is overseas but senior Muslim politicians from his government
have condemned the official decision to demolish the mosque.
While most of
Sri Lanka's Sinhalese majority are Buddhists, Muslims are regarded as the third
ethnic group, after the mainly Hindu Tamils.
There have been
appeals for calm, including from a Sri Lankan Muslim blogger who said it would
be irresponsible for Muslims to respond to current events in a
"reactionary" way.
Frame grab from News
1st TV broadcast
As noted
by Raashid Riza,
the Multimedia Editor of The
Platform,
Last Friday a
mob of about 2,000 Sinhalese, led by a group of Buddhist monks, stormed into a
mosque in the historical city of Dambulla. They caused disturbances so severe
that Friday prayers had to be cancelled. Reports suggest that the mosque had
been hurled at with petrol bombs the night before, causing minor damage, and
security forces were deployed to control the situation. The targeting of the
Muslim community was instigated by a group of racist Sinhalese individuals,
consisting largely of hooligans, who were motivated by the uproar and attention
such an act would create, rather than by any identifiable ideology.
News channels
have since broadcast footage from the incident. It is extremely disturbing, and
warrants attention. Since the content is in Sinhala, we offer rough
translations of the most disquieting sentiments.
00:47: Buddhist monk in orange
robe: “The Divisional Secretary promised that on Monday, which is to say in two
days, there will be a meeting at 3pm to take a decision on this matter.”
1:15: Buddhist monk in brown
robe: “This is how the written promise came. Listen carefully. 2011.4.20. This
is a historic day for us. In the Kingdom of Dambulla, in the absence of a
Sinhala King, when there was no King… the Head Prelate, led by Ven. Jayaratana
in front of the Buddhist clergy we will come to a verdict. This verdict is not just
for Dambulla, but all of Sri Lanka… We are number one in self-governance.
Because of this, against the courts, without the President, this written
promise is a first, a victory for those who love the race (hela), have Sinhala blood,
and are Buddhists. This is what it says. There are reports of an illegal Muslim
mosque near the Rangiri Dambulu Temple. That a huge swathe of people were part
of a protest is also reported. After 1.11pm no Muslim, for whatever reason –
you can’t even go to the toilet – (derisive
laughter from crowd) I promise to the Sinhala Buddhist people who
love the country. Signed – is he Muslim? (derisive
laughter from crowd) Senior Police Superintendent… With this
victory, we temporarily depart. To be continued with your pooja”.
3.20 to 6.20
features Sri Lanka’s Prime MInister speaking about the incident, which he said
he first got to know about from the newspapers. He notes that for around 500
Muslims in the Dambulla area, the contested mosque is the closest place of
worship they have. What’s quite bizarre about the PM’s statement is that he
notes (3.19 to around 3.36) that the Dambulla Temple grounds have been declared
a sacred area by the Town and Country Planning Ordinance. But as Namini
Wijedasa notes in Lakbima News,
The government
last week withdrew an amendment to the Town and Country Planning Ordinance that
if passed would have given the Minister of Buddha Sasana and Religious Affairs
vast powers over any private property in the country.
The Town and
Country Planning (Amendment), a copy of which was obtained by LAKBIMAnEWS,
consists of just eight clauses. Legal practitioners described the bill as
‘bizarre.’ It was presented to parliament close on the heels of another
controversial law–the Revival of Underperforming and Underutilised Assets
bill–under which the government acquired overnight the assets of 37 private
sector companies.
Thus, the
illegality of the mosque, going by the PM’s definition on TV, is very suspect.
In fact, Deputy Minister of Women’s Affairs A.L.M. Hizbullah notes
that the mosque is over 50 years old,
..If there is
any dispute, it must be discussed and seen to. Surrounding the mosque and
staging a protest only disturbs the harmony in this country that has been
restored after a 30 year war… I have prayed at this mosque as early as 1985
when I was still in university. There have been no issues in the past. Only
recently have there been problems when the number of people coming into the
mosque on Fridays for Jummah prayers increased.
In the clip
above, at around 4.47 the PM says that there is no provision for the erection
of temples belonging to other religions within the land owned by Buddhist
temples. Smiling, he wonders aloud why there was a sudden inflammation of
disharmony around the mosque in Dambulla. Noting the government’s foremost
responsibility to protect Buddhism, at around 5.36 the PM notes that the
government’s responsibility is also to ensure that people of other religions
can fairly observe their own religious practices. He ends by stressing the need
for religious harmony and peaceful co-habitation, and flags the need to follow
the tenets of each religion.
However, a
longer clip of the segment first broadcast on TV suggests that some leading
members of the Buddhist clergy in Dambulla are, clearly, not even remotely
Buddhist in thought, expression and action.
There are
members of the Sangha engaged in mob violence. There is a member of the Sangha
who disrobes, jumps up and down and exposes himself, in public, against the
mosque. Others break down the entrance of the mosque. A Chief Prelate from the
Dambulla Temple suggests that the mob is a shramadaanaya,
and that destroying the mosque is something that they should in fact be helped
by the government.
At around 3.47
in this video, there is a particularly chilling exchange between one of the
Chief Prelates of the Dambulla Temple and a Hindu resident of the area. The
female resident, who is not once dis-respectful in her submissions to the
Prelate, says that from when she was small, she had worshipped at a Kovil in
the area. The Prelate’s immediate answer is whether she is referring to the
1800′s. In a menacing Sinhala idiom that loses a lot of its original violence
in translation, the Chief Prelate threatens to either remove the Kovil, or have
it removed along with the homes of the Hindu residents, noting that they are
all there illegally. The Chief Prelate notes, through a Sinhala adage, that not
only are the crows attempting to fly over their heads, they are now attempting
to enter the nest as well – a clear reference to the Hindus and Muslims in the
areas. The woman assures the Chief Prelate, in a very deferent expression, that
there is nothing for him to fear about their worship. However, the Prelate’s
answer is again menacing in Sinhala, noting that she can take her gods wherever
they want to, but away from the sacred ground of the Temple.
April 23, 2012, 10:46
pm
Muslim leaders take exception to govt.
decisionBy Lal Gunesekera
Prime Minister D. M. Jayaratne
had decided to relocate a Mosque at Dambulla after discussions with Muslim
leaders and other stake holders, including Western Province Governor Alavi
Moulana, the PM’s Media Secretary Sisira Wijesinghe said.
He told The Island yesterday that the
District Secretary had recommended three locations to construct the Mosque and
that the Buddha Sasana and Religions Affairs Ministry would meet the expenses.
He said that Premier Jayaratne was
determined to settle the dispute and a report had even been submitted by the
Director of Muslim Affairs M. Navavi.
The Islamic Solidarity Front (ISF) has
called upon all Muslim politicians of the UPFA Government to resign en masse
unless Prime Minister D. M. Jayaratne’s recision to relocate the Mosque at
Dambulla built over 70 years ago is rescinded.
Chairman of the ISF Reyaz Salley,
addressing a press briefing on Sunday(22), at the Azad Salley Foundation, said
that a vast number of Muslims, to show solidarity, were joining hands with
other political parties against the government’s move.
He said that extremist groups were
attempting to create religious disharmony among Muslims and Buddhists. He added
that the Muslim community was organising mass protests against the Government’s
decision to relocate the Mosque.
Riyaz Salley said that all were
responsible for the sad situation and it was the manner in which the UPFA
government was treating the Muslims after receiving the support of Sri Lankan
Muslims and Muslim countries, which had been stunned at the decision taken by
Prime Minister Jayaratne.
He said that the Ambassadors of Muslim
countries based in Sri Lanka, including Malaysia, Pakistan, United Arab
Emirates, Saudi Arabia etc. were scheduled to meet in Colombo to discuss the
issue while Iran had already addressed a letter to the Prime Minister.
Azath Salley said that he had joined
the government ranks from the UNP in protest against former Army Commander
General Sarath Fonseka’s comment that the minorities were similar to tourists
in Sri Lanka. He said where he was concerned religion took precedence over
politics. He said that he was not afraid to be abducted in a white van and he
had already taken the initiative to brief President Mahinda Rajapaksa on those
developments.
Among the others who were present were
Dr. Wickremabahu Karunaratne (Nawa Sama Samaja Party), Mano Ganeshan
(Democratic Peoples Front), Y. L. S. Hameed (All Ceylon Muslim Congress) and
Radakrishnan (former Cabinet Minister of the Up-Country Peoples Front).
The Sri Lanka Muslim Union (SLMU), too,
is against the government’s decision to relocate the Mosque in Dambulla.
Governor of the Western Province Alavi
Moulana said that he, too, was against the relocation of the Mosque and was
never present at the discussions with Prime Minister Jayaratne.
|
Volkhonsky Boris
|
Apr 23, 2012 22:18 Moscow Time
|
A new inter-ethnic
and inter-confessional conflict has broken out In Sri Lanka - a country where a
bloody civil war had ended only three years ago. On Friday, a crowd led by
Buddhist monks gathered near a mosque building in the town of Dambulla, thus
interfering with the Muslims’ Friday prayer. Muslims were forced to hide inside
the building for a long time. And in the night from Friday to Saturday the
mosque building was bombarded with Molotov cocktail bottles. Fortunately,
nobody has suffered.
At an emergency
meeting of the government of Sri Lanka held in the past weekend it was decided
to take the mosque to another place, on the pretext that it was built there
illegally.
What is the essence
of the problem? Dambulla is a sacred place for the Buddhist majority of the Sri
Lanka population. There is a complex of cave temples, dated back to the early
period of Buddhism on the island - 1 century BC. It is one of the most famous
tourist sites as well. In 1982, the government of Sri Lanka issued a decree,
announcing the Dambulla area a sacred place for Buddhists and, therefore,
prohibiting construction of any other cult buildings there, except Buddhist.
But the matter is
that the mosque has existed here long before this resolution, says Boris
Volkhonsky, an expert of the Russian Institute of Strategic Research.
"The mosque was
built in 1962. Though today, the opponents of the Dambulla mosque argue that
the territory, occupied by the mosque, was recently unreasonably extended.
However, the crux of the matter lies not only in this particular mosque."
According to Boris
Volkhonsky, a new axis of inter-ethnic and inter-confessional confrontation -
between the Singhalese Buddhist majority and the Muslim minority, which
represents about 7.5% of the population - is clearly emerging in Sri Lanka in
the last few months. Last September a similar accident happened in another
sacred for Buddhists and very attractive for tourists region of Anuradkhapur,
where the crowd led by Buddhist monks defaced a Muslim shrine.
Sri Lanka has not
fully recovered yet from the effects of a 25-year civil war, which had claimed
up to 100 thousands of lives. The war was being waged between the government,
dominated by the Sinhalese, and the insurgent grouping "Tigers of Tamil
Elam". The war, in fact, was not of a religious nature, but a number of
radical Buddhist politicians made a lot of efforts to stir up hatred towards
the Tamils in the society, Boris Volkhonsky reminds.
"The Muslims
(the Moors, as they are called in Sri Lanka) have never been a party to the
conflict in the civil war. They haven’t got a territory of their own for
compact residence, so there are no separatist ideas among them". Moreover,
the Moors, who had lived in the North, in the province of Jaffna inhabited by
the Tamils, had themselves become the victims of the separatists: in the
1990-ies the "Tigers" had expelled all of the Moors from the
territory under their control, said Boris Volkhonsky.
Today the events of
the civil war period attract attention of the whole world. From time to time
the Sri Lankan government and personally President Makhinda Radjapaksa are
charged with abuse of power and large-scale violations of human rights.
Sometimes these charges are put forward not only for the sake of restoration of
justice, but for the sake of exerting political pressure on Sri Lanka. But, one
way or another, the government is forced to take a defensive position. Against
this background, it is very doubtful that the new axis of inter-confessional
confrontation will facilitate thereturn of inter-communal peace and tranquility
to Sri Lanka.
http://english.ruvr.ru/2012_04_23/72700142/
Monday, 23 April
2012 - 12:33 PM, Hirunews
A discussion is
scheduled to be held at the Rangiri Dambulu Raja Maha Viharaya this evening
with regard to other places of worship which are alleged to have been
constructed within the Dambulla sacred site.
It is
reported that the Secretary to the Ministry of Buddha Sasana and Religious
Affairs, the District Secretary of Matale, the Chief Prelate of the Asgiri
Chapter and other government officials will participate at this discussion.
The Chief
Prelate of the Rangiri Dambulu Chapter of the Siamese Sect Venerable Inamaluwe
Sumangala Thero stated that during today's discussion, it is expected to draw
special attention with regard to how the future development activities of the
Dambulla sacred premises will take place.
Meanwhile,
participating at a religious function which was held at Hatharaliyadda in Kandy
yesterday, Prime Minister D M Jayaratna expressed views with regard to this
mosque.
The Prime
Minister stated that this mosque which has been constructed within the Dambulla
sacred premises is an illegal construction.
Date:2012-04-24
09:05:00, Ceylon Today
By Azra Ameen
A committee comprising
the Maha Sangha (Buddhist priests), Divisional Secretary, the District
Secretary and several other officials yesterday decided to remove all illegal
constructions where a controversial mosque is located in the Dambulla area
within the next six months, sources said.
“There are around 72
illegal constructions around the Dambulla temple. A decision was made to remove
all constructions around the temple including the mosque and the kovil within a
period of six months,” Punyaaloka Thera said.
He also said
permission has been granted to construct any religious structures outside the
boundaries of the Rangiriya Temple.
The mosque was
earlier termed by local monks as an ‘illegal construction.’
The decision
was taken at a meeting organized yesterday evening, following a Prime
Ministerial order on Sunday which stated that the mosque, Masjidul Khaira, be
demolished.
No Muslim
parliamentarians or representatives took part in yesterday’s meeting, sources
said.
The move by the
Premier’s office to demolish the mosque was heavily criticized by the Muslim
community.
A large crowd
had gathered outside the government offices yesterday in Dambulla, and left
following the announcement, sources from the area said.
Meanwhile, the
Inamaluwe Sumangala Thera said the protest on 20 April was not to only remove
mosques and kovills, but all illegal constructions.
The Thera said if the
government fails to meet the deadline they would once again take to the
streets.
The most Ven.
Udugama Sri Budharakitha, Prelate of the Asgiriya Chapter also participated in
the discussions.
Deputy Minister
M.L.M. Hizbullah visited the Rangiri Dambulla Viharaya last evening and spoke
to the priests and thanked them for amicably settling the matter.
Governor of the
Western Province, Alavi Mowlana, said yesterday he will strongly consider
vacating his position if the government goes ahead with the plan to demolish
the mosque.
Muslim
parliamentarians and others from the Muslim community appealed to President
Mahinda Rajapaksa to discontinue the private radio channel that encouraged the
religious hatred carried on in the Dambulla area, which was managed by
Inamaluwe Sumangala Thera. They also requested the President to hold a meeting
with a top level delegation in Colombo and to find a discreet solution to the
problem.
Sumangala Thera
was at the forefront of protests that took place last Friday at the mosque, and
a video uploaded to the radio station’s website shows him preaching about
‘Islamic invasion’ in the country.
They also
requested the President to hold a full and impartial inquiry, and to punish the
offenders according to the law, and to ensure safety of the residents of the
village and to continue their religious observances at the mosque.
Governor of
Western Province, Alavi Mowlana condemned the collective decision made at the
meeting yesterday. He said a few people together cannot come to a conclusion
like this. “How can the District Secretary or any other official take such a
decision without a single Muslim member participating at the meeting?”
Senior Minister
A.H.M. Fowzie said he was aware of the meeting, but added no invitation was
extended to him or any other Muslim politician to participate in the
discussions.
In the meantime, the
Muslim Council of Sri Lanka (MCSL) said they are concerned about the incident
of the attempted destruction of a mosque and disruption to the Muslims’
obligatory Friday (Jummah) prayers last Friday (20).
In a press release,
the MCSL stated it considers the involvement of certain sections of the
Buddhists clergy and their participation in the unruly mob behaviour which
attempted to destroy the mosque, was unfortunate.
“The Muslims of Dambulla had a very cordial
relationship with the majority Buddhist Community and had the freedom to
practice their religion unhindered for decades. This mosque in particular, was
in existence for over 50 years and lawfully registered, and was not a threat to
any religion or individual. This is the only mosque for the Muslim community
within a radius of 15 kilometres of Dambulla.”
The MSCL pointed out
the All Ceylon Jamiyyathul Ulama (council of Muslim theologians) represented by
its senior leadership lobbied the Muslim countries to support Sri Lanka even at
the recently concluded UN Human Rights Commission sessions in Geneva as the
Muslims in Sri Lanka have always stood up for a sovereign nation.
Image courtesy BBC
The storming of
the Dambulla Mosque on Friday the 20th
April
and chasing away of the Muslim worshippers attending Friday prayers by a mob
led by Buddhist priests is epoch making in modern Sri Lankan history. The
majority of the people of all communities are shocked and incensed by the way
Buddhist priests lead this violent and destructive mob against the Dambulla
Mosque.
According to
authorities this mosque has been in existence since 1964 and built with the
support of the people of the area and the Viharadhipathy, the Chief Incumbent
of the historic Dambulla Rajamahavihara. Deplorably the pretext used by the mob
led by the Monk is that this mosque is built on sacred land. This casts
aspersion upon the goodwill of the people and the then Chief Incumbent of the
Dambulla Rajamavihara as lesser Buddhists than the latter to permit the Muslim
countrymen to worship in the place they domicile/work. This raises
several questions about the authenticity of the Buddhist Monks who participated
in this about their true Buddhist credentials.
The Buddhist
–Muslim relation in Sri Lanka is more than ten centuries old and this bond has
hitherto been not broken despite the 500 years of colonial rule, the post
colonial period and beyond. The Muslims did not succumb to the divide and rule
politics of the colonial powers and they distinctly identified those that are
alien from those that are their countrymen. This is the reason why Muslims did
not become surrogate of the colonial masters and therefore bore the brunt of
suffering with the majority Buddhists during the colonial period. This is
because Buddhist –Muslim relationship is not built on opportunities or
marriages of convenience but of sincere understanding and goodwill, time tested
by centuries of coexistence. This is the reason why Muslims stood as a buffer
against the division of the country inspite of the bulk of them being Tamil
speaking, therefore they got battered and butchered when they were praying in
the mosques by the LTTE and still, more than 100,000 Muslim IDPs are living in
squalid conditions and are deprived of their livelihood and domicile in spite
of the end of war, which, neither the GOSL nor the International community
shows pity on them. The reason why this bond is stronger is because both these
communities strongly believe in the unhindered sovereignty of the Sri Lanka
state. A cursory glance at the history of Sri Lanka would testify why the
colonial invaders found the Buddhists and Sri Lankan Muslims as their enemy and
not otherwise.
Dambulla mosque
attack is not a yardstick to measure the strength of the Muslim-Buddhist bond
and it is not going to be broken just because some believe that few frictions
here and there would weaken both communities by polarization. This attack is
not against the Muslims, this is an attack against the sovereignty of the state
judging by the way these are emerging. Since Buddhists cannot be taken head-on,
the strategy is possibly to polarize the Muslims and the Buddhists so that
would create justifications to paint the majority Buddhist community as racist
to achieve the grand plans of those who are pulling strings.
Prelude
to Geneva Resolution
With the end of
the war and elimination of the LTTE, India and the western powers lost leverage
in Sri Lanka. India lost its geopolitical spindle and so has the West. Ever
since both entities were on the lookout for regaining leverage in Sri Lankan
affairs and the hype created by the Channel 4 and the lackadaisical response of
the GOSL to the suffering of the Tamil community gave them the opening. In the
prelude to the Geneva Resolutions too, the Muslims played a distinct role to
safeguard the sovereignty of the state from interference and
interventions. The Muslims staunchly sided with the GOSL not because they
were against their Tamil brethren but because the sovereignty of Sri Lanka is a
shared responsibility. The ministers, deputy ministers and their
bandwagon went with fanfare and squabbled upon their return. This shrouded the
catalytic role played by the Muslims. Sheik Rizvi Mufthi and Sheik A.C.Agar
Mohammed, both senior Islamic scholars from the All Ceylon Jamiyyathul Ulema
toured Geneva and influenced and invoked Muslim country representatives to vote
for Sri Lanka at the resolution. These are unofficial ambassadors who
volunteered to save the sovereignty of Sri Lanka from being tarnished.
Those who
harbour ill will against our country know that Buddhist-Muslim bond is
formidable and would be a deterrent to their schemes and therefore polarizing
both these communities would be the first step. Attack against the Muslims
should be viewed in this light. The more we are divided external interventions
would become stronger.
Nuwara
Eliya Mosque opening by the President
President
Mahinda Rajapakshe set a precedent in modern Sri Lanka by opening a Mosque in Nuwara Eliya on the
11th April 2012 . This is the first time in Sri Lanka’s modern
history that the Head of the Nation a devout Buddhist inaugarated the opening a Mosque for the Muslims. It is also
noteworthy in the President’s speech, that he pointedly mentioned
that “the Muslims
have always been friends of the Sinhalese historically as well as today and
that they have been defending the country together with the Sinhalese”.
This is a testimony to the Buddhist – Muslim bond which some can feel disturbed
about. Definitely this visible emerging bonding relation between two
communities is an eyesore to those who harbour ill will against Sri Lanka and
they would go to all means to polarize its people.
Extremism
Extremism is
not a part of the religion of the Muslims or Buddhists in Sri Lanka or the
world over. Widespread extremism in modern societies is a modern phenomenon.
Extremism is a by product of seeking change at an accelerated pace with
emotional overdrive or is an intelligent manipulation of the gullible. Studies
indicate that in post colonial Muslim countries, extremism is identified as the
product of the Western or proxy intelligence agencies’ manipulations.
This was done to hinder gradual transition from post colonialism to
nation building in their own terms and choice. So that nation building would
take a rational and evolutionary process and result in formulating a peaceful
and stable society. Such a stable and peaceful society would effectively
discard colonial vestiges and build nations based on their values and ethos.
Extremism is an anathema to progress and hinders stable growth of a society.
The post colonial societies are not immune from this scourge and in particular
Muslim countries are the most spawned to keep them divided. Extremism does no
good to a society. It breeds conflict and violence and acts as a barrier to
gradual progress and inhibits sustainable development in society. It makes
society unstable and contributes to failed state conditions. Religious
extremism of any hue or colour is not a positive contributor; instead it
destroys the very religion it represents and polarises societies. Such
societies will be unstable and vulnerable to external interventions.
Fortunately in
Sri Lanka religious extremism from all religious groups is a rare commodity and
violent extremism was non-existent. It was only chauvinism that had notoriety
in Sri Lanka. The debilitating three decades separatist war brought sense to
our leaders about the need for nation building which we should have embarked
upon immediate to the British exit from the shores of Sri Lanka and which we
didn’t. With the end of the war and decimation of the LTTE, time was ripe for
nation building. This includes physical building of the state as a sustainable
and stable system and mending hearts and minds of all people across the country
and building a single nation of diverse cultures, beliefs and values.
Unfortunately at this stage Sri Lanka as a majority Buddhist country is
experiencing emergence of Buddhist extremism. The timing of this emergence
raises many questions of why it did not emerge during the war and why not
immediately after independence from Britain in 1948? Why should it emerge now
and who are behind such an emergence?
What national
benefits does the country get by Buddhists destroying mosques? Are they
going to increase our GDP or Gross Domestic Happiness? Are we not driving our
motherland to another abyss? It is very doubtful that any sane Buddhist would
embark on such a suicidal mission at a time the sovereignty of the state is
questioned and with a partner community that has an asymmetrical advantage to
grant to the Sinhalese. This creates suspicions about genuineness of the group
that attacked the Dambulla Mosque. Whether they are for a parochial gain or are
mercenaries working for agents of a foreign master should be probed into.
Failed
State Phenomenon
Sri Lanka is
turning out to be a lawless country and a failed state phenomenon. The
Dambulla Mosque and similar incidences where mobs led or instigated by Buddhist
monks goes unpunished for violating all the legal norms and public decency and
the victims are victimised by the state by not providing legitimate protection
a state ought to provide its citizens. This is a distinct failure on the part
of the state to protect its citizens and their assets from these marauding
mobs. If the state continuously fails to provide security to its citizens and
their assets, where can the citizens seek protection from?
The Government
is caving into extremism; in this case of Dambulla Mosque which is existing
since 1964, the GOSL seems weak and has approved the relocation of the mosque
to a new site. Is this the right answer, aren’t they setting precedent which
would drive score of mosques to seek new sites and create commotion all over
the country? Such a move would certainly play into the hands of those who are
fomenting trouble in the country using the mobs as their mercenaries to cause
division amongst the people and open the country for external interventions.
Would
this be a threat to the GOSL?
In the post
9/11 world, the West is in the process of restructuring the architecture of
power and global controls. This revivification and realignments are today
achieved through some NGOs and Dissenting Groups (DGs) in societies amongst
other tools. Therefore the West and regional powers are strengthening DGs &
NGOs and surrogating them. At times they provoke the surrogates to foment
conflicts within societies and use such artificially generated conflicts as
pretexts to intervene in nation states in the guise of Responsibility to
Protect (R2P). There are ample evidences in Egypt, Libya and Syria proving the
fact of how DGs were used as de-stabilizing forces in countries followed up by
Western intervention of some sort. In this scenario, GOSL impotence to uphold
law and order and failure to bring quick and effective control of mob pressure
and violence at the incipient stage is very dangerous. Such mob pressure if let
loose would possibly snowball into a mammoth mob almost threatening the GOSL
and swarm and immobilize them as happened in Egypt and other countries.
In light of
this, it is recognised how spurious the claim of those who attacked the
Dambulla Mosque. Sri Lanka as a historically Buddhist country, any part at any
time can become ‘Sacred Land’ and conflict can emerge anytime anywhere. These
spurious claims do not help the living to live as peaceful citizens but disturb
the stability of the country eternally. This inhibits nation building and
peaceful co-existence.
Taking note of
these facts, the GOSL should never allow anyone to take law into their hands.
Maintaining law and order and civil administration should be the prime
prerogative of the GOSL and the state machinery unless the GOSL wishes to
abdicate their authorities to the mobs and stamp Sri Lanka as a failed state.
Ceylon
Today, 24.04.2012
24 April, 2012 - Published
18:08 GMT BBC Sinhala
Iranian government
has expressed confidence in the Prime Minister to resolve the controversy on
the attempts to remove a mosque from a site in Dambulla. Several International
and Muslim organisations had asked the government to take action to resolve the
issue.
|
|
|
|
Iran is a close ally of Sri Lanka
|
In a letter addressed
to Prime Minister D. M. Jayaratne, the Iranian Ambassador in Colombo says that
he is assured of an amicable solution.
“I have the
confidence that your honour in your capacity as the honourable Prime Minister
& religious affairs would devote your utmost attention to resolve the issue
in an amicable way leading to the further strengthening of the existing
communal harmony”. Say the Iranian envoy in Colombo.
Minority Rights
In a statement issued
from London, Minority Rights Group (MRG) warned about rising religious
intolerance in Sri Lanka.
“Minority Tamils and
Muslims are increasingly becoming targets of rising religious intolerance by
some Sinhala Buddhist nationalist groups”. Say the MRG.
MRG also asks the
government of Sri Lanka to take firm action to protect and promote the rights
of all communities, not just that of the majority community.
Muslim politician
Meanwhile the
attempts by government politician M. L. A. M. Hizbullah to intervene on the
issue was criticised by the All Ceylon Jamiyyathul Ulama (ACJU – Council of the
Muslim Theologians) and the Muslim Council of Sri Lanka (MCSL).
The deputy minister’s
claims at the meeting with Rev. Inamaluwa Thero on the 23rd of April, that the
Dumbulla Khairiya Jumma Mosque was not damaged by the mob led by some Buddhist
monks is totally false and misleading.
Damage on video
|
|
Hizbullah
will compel the community to assume that he is working with ulterior motives
to undermine the Muslim community
Muslim organisations
|
“The entire nation
witnessed the damaged caused to the mosque through the media. Video and
photographic evidence of the damage is also available on youtube and the
internet”. The Muslim organisations say in a statement issued on Tuesday.
“Failure to present
the true picture by Hon. Hizbullah will compel the community to assume that he
is working with ulterior motives to undermine the Muslim community” claims the
Muslim organisations.
By Latheef Farook -
Latheef
Farook
Prime Minister
D.M. Dayaratne’s order to demolish a 65 year old mosque in Dambulla and instead
build a mosque in another place strikes at the very root of religious
freedom .It also shocked and hurt the island’s Muslim community. Responding to
the order and expressing the community’s mood Muslim Congress Secretary and
parliamentarian Hassen Ali said the “community will not accept a mosque in
another place even if it was built of gold”.
Hassen Ali had
stated that if the places of religious worship of the minorities are being
attacked while the police and army are idly watching, it implies that they are
supporting the marauders and providing security to them, instead of the law
abiding people.
The claim by
the Prime Minister Dayaratne that an order was given to demolish the mosque
with the consent of Muslim politicians insults the prime minister’s office.
This was described as “blatant manufactured lie” and vehemently rejected by
Senior Minister A.H.M.Fawzie, Deputy Minister M.L.A.M Hizbulla, Western Province
Governor Alavi Moulana and Parliamentarian Abdul Cader all of whom pointed out
that they never attended such a
meeting in Gampola.
Refuting the
Prime Minister’s charges former deputy mayor of Colombo Azath Salley stated
that “it is misleading to say that the mosque was in existence for two years as
it has been there for more than 65 years. We have all the documents to prove
that it is a legally constructed mosque under Waqf Act. Therefore the statement
by the Prime Minister claiming that the unauthorized construction of the mosque
has been stopped is totally false. The land on which the mosque was located was
bought by a lady in Jaffna from Englishmen. From that time, this mosque has
been in existence. Later the adjacent land too had been bought by the mosque
authorities in 1995. The mosque has been in existence and there are no
construction works underway now. This statement by the Prime Minister is
misleading the Buddhists in the country. Prime Minister should not make such
irresponsible statements as the Waqf Board comes under the Prime Minister and
he is contradicting his own statement. Besides the statement by Ven Inamaluwa
Sumangla Thera that he will ensure that Muslims will not have a place to
urinate is not only irresponsible but very dangerous too”.
Though the UNP
leader Ranil Wickremasinghe is yet to comment, UNP’s Deputy Leader Sajith
Premadasa described prime minister’s order as” law of the jungle and nothing to
do with the Buddhism”. Sajith asked “ how could we develop the country
when the prime minister’s office issues such false statements”?
In any
civilized society one would expect unruly elements who vandalize a mosque while
worshippers were getting ready for Friday Juma prayer to be arrested and
brought before justice. Instead they were rewarded in violation of all canons
of human decency.
Muslims in the
area suspect that Sinhalese in Dambulla
were not involved in the hooliganism .Instead hired people,
including monks, were brought from outside to vandalize the mosque What they
failed to understand is that we are not living in the medieval era today as the
world is watching us especially when the country is accused of war crimes
against one minority community.
The irony is
that this happened less than a month after most Muslim countries voted against
the United States sponsored and Indian supported United Nations Human Rights
Commissions resolution against Sri Lanka in Geneva and rescued the island’s
dignity.
In fact the day
the mosque was vandalized the government started bilateral discussions with
Israel, known international pariah, sworn enemy of Muslims and the
architect of the US sponsored global campaign against
Muslims under the guise of fighting a war on terror.
Demolition of
the mosque means the end of Muslim support to the government. Western Province
governor Alavi Moulana has already gone to the extent of hinting that“he would
strongly consider vacating his position if the government goes ahead with the
plan to demolish the mosque”.
The manner in
which the politicians and so called muftis who started hob knobbing
in politics were insulted and intimated at the meeting held in Colombo to
discuss the Dambulla Mosque is a clear indication of the mood among the people.
To Muslims all
over the world Mosque is Allah’s House. It is everything to them. They turn to
mosque for their prayers. Moreover Muslims posed no problem or threat to
anyone in Dambulla or anywhere else. They never interfered with the religious
affairs of other communities. Under such circumstance what is the need to raise
this issue. The question is do we need to precipitate such an
unwanted crisis now?
As pointed out
by former Chief Justice Sarath N .Silva Muslims in the island have been the
most peaceful community”.
Muslims never
failed to rise up to the occasion to support and protect the country.
For example
when two-third majority was needed to obtain independence in 1948 the Muslim
community wholeheartedly supported the bill which was detrimental to their own
interest. It is time all involved in mosque demolition read late Prime Minister
S.W.R.D.Bandaranaike’s passionate and emotional response and assurance to
Muslims which were conveniently forgotten later.
Ultra
nationalists who claim and behave as if King Vijaya and Kuveni had given them
the title deed of sole ownership to the island and now hand in glove with the
Israelis have forgotten the historic role played by Muslims in preserving the
territorial integrity of the country. For example from the very beginning
Muslims opposed tooth and nail the LTTE claim for a separate state. Had they
joined hands with the LTTE then the country would have been divided decades ago
as the island’s armed forces were not equipped then, as it is today, to meet
the challenges posed by the LTTE backed then openly by India.
Muslims paid a
heavy price for this. They were slaughtered in village after village and even
while praying in mosques. Their paddy lands acquired, businesses closed and
their very means of survival deprived. The entire Jaffna Muslims population was
kicked out within two hours and their belongings and property were looted.
In return
Muslims expected some relief after the military defeat of LTTE. Instead they
have been simply dismissed and sidelined. Though they remain deeply
frustrated, yet they only expected some peaceful solutions to their problems
.It was in this atmosphere comes the move to destroy Dambulla moque.
The country has
ended up in Geneva due to its failure to deal with one community- Tamils. Is
this the time to provoke Muslims without any rhyme or reason especially,
when Zionist Jews, Evangelical Christians together with RSS Hindu
extremists have unleashed a global campaign killing Muslims and destroying
Muslim countries? Under such circumstance who can predict the consequences of
short sighted move to demolish the Dambulla mosque?
In the
aftermath of the LTTE defeat all in the country-Sinhalese, Tamils, Muslims and
others- looked forward to a period of peace and harmony. However move to
demolish Dambulla mosque shows that reconciliation, peace, harmony and progress
are nothing but distant dreams.
By
Colombo Telegraph -
“We appeal to the
President, state institutions and officials, and those in the executive to take
the utmost heed of this growing trend of intolerance. We strongly believe that
the people of this country, Sinhala, Tamil, Muslim, Christian and Burgher wish
to live in harmony with each other. We also strongly believe that it is a
minority of persons who take to violence in riding rough shod over the rights
of others. We strongly urge the state to take measures curb this growing trend
and to do its utmost to make minorities feel in every way people of this
country. In the post war context this is of the utmost importance for
reconciliation and peaceful co-existence. We also appeal to religious and
community leaders to initiate dialogue at all possible levels so that minority
communities feel secure. We pledge our support for a pluralist Sri Lankan
society. ” issuing a statement a group of concerned citizens says.
Below we
produce the full statement;
Concerned
citizens’ statement against religious intolerance
It is with
great concern that we the undersigned protest against increasing religious
intolerance in Sri Lanka in regards to minority religions. We specifically
condemn the recent violent attack on the Mosque in Dambulla. The Hindu community
has also been asked to move their temple. The Dambulla Khairya mosque had been
in existence for over 60 years and has legal documents regarding its
construction. On Friday the 20th of April 2012 a tense situation arose as
regular Friday prayer at the Mosque was prevented by a gang led by Buddhist
monks who claimed that it was an illegal construction. The group stated that
both the Mosque and Hindu shrine were built on sacred Buddhist ground. It is
further regrettable that law enforcement authorities could not take appropriate
action to stop the forceful entry and threatening the community and they were
seen to be prevented by the unruly gang from performing their duty as public
servants.
On the 22nd
after a discussion with the Prime Minister, it has been announced that the
Mosque and Muslim families living within the area will be relocated. The Muslim
Trust is still in negotiations with the government. While we are in support of
reaching a solution through negotiations with the Muslim community, we would
like to stress that any decision taken on this issue should not be unjust
towards the minority communities in the context of post-war Sri Lanka.
The mosque has
been in existence for over 60 years and the Sinhala, Tamil and Muslim persons
in the region had been living together in a spirit of amity for decades, if not
centuries. Yet, today we see a growing trend of intolerance to minority
religious, which the state has done little to check. The incident in Dambulla
is not an isolated one. Last year a Muslim shrine (Dargha) was destroyed in
Anuradhapura. In Ashraf Nagar the military has taken over land that belongs to
69 Muslim families, including land that was allotted for a Muslim burial
ground. In Illangaithurai Muhathuwaram (now renamed Lanka Patuna) a Shivan
shrine was removed and a Buddhist statute was built in its place. A group of
Buddhist monks and people attacked the four Square Gospel Church in Kaluthara
North last year. The Police have prevented the church from functioning claiming
that it would lead to a breach peace. In Ambalangoda the Assembly of God church
was attacked in February this year. A pastor in Kalutara was attacked and a
house belonging to a Christian was ransacked by Buddhist monks alleging that
the church was engaged in conversions. The police failed to frame charges
against Buddhist monks. Recently the government has also tried to pass the Town
and Country Planning bill which allows for religious land to also been acquired
in municipal and urban areas for economic, social, historical, environmental or
religious purposes. Even though the bill has been challenged in court and
withdrawn there is a plan to bring the bill back as law through other avenues.
Such acts increase the sense of insecurity that minorities in general feel in
this as regards the practice of worship and co existence.
Sri Lanka is a
multi-ethnic and multi-religious community in which religious acceptance and
protection of religious and cultural rights and the freedom to practice their
religion anywhere in the country is a basic tenet of the Constitution and a
protection assured to all citizens.
We appeal to
the President, state institutions and officials, and those in the executive to
take the utmost heed of this growing trend of intolerance. We strongly believe
that the people of this country, Sinhala, Tamil, Muslim, Christian and Burgher
wish to live in harmony with each other. We also strongly believe that it is a
minority of persons who take to violence in riding rough shod over the rights
of others. We strongly urge the state to take measures curb this growing trend
and to do its utmost to make minorities feel in every way people of this
country. In the post war context this is of the utmost importance for
reconciliation and peaceful co-existence. We also appeal to religious and
community leaders to initiate dialogue at all possible levels so that minority
communities feel secure. We pledge our support for a pluralist Sri Lankan
society.
A senior Buddhist
monk in Sri Lanka who led the protest in Dambulla against a mosque and a Hindu
Kovil charged the video footage reporting the attack was fake.
|
|
|
|
Mahanayaka of the Rangiri Dambulu
chapter Inamaluwe Sumangala thero
|
Over a thousand
people waving Buddhist flags forcibly stopped Friday prayers in the Masjidul
Kairiya mosque in Dambulla and destroyed the contents of the mosque.
Peaceful and
democratic
The Mahanayaka of the
Rangiri Dambulu chapter Inamaluwe Sumangala thero told BBC Sandeshaya that he
only led a 'peaceful and democratic protest against illegal constructions'.
He maintained that no
violence was used.
Media organisations
denied doctoring footage of the attack on the Dambulla mosque last week.
Technically manipulated
The convenor of the
Free Media Movement (FMM), Sunil Jayasekera said the claim by Ven. Sumangala is
an attempt to cover up the violence unleashed against the minorities in the
country.
"Videos that
portrayed the protest as violent were technically manipulated," said the
Mahanayaka thero who also heads a media outlet.
"We saw the
video footage on several television stations and have no reason to believe that
the images were doctored." said Jayasekera.
unprecedented
behaviour by monks
Ada Derana TV which
reported the attack on the mosque denied the allegation that the videos were
technically manipulated.
"We have not
carried any doctored footage of the Dambulla violence and we stand by the
authenticity of the material sent by our local correspondents," a
spokesperson for Ada Derana told BBC Sandeshaya.
|
|
BBC's Charles
Haviland in Colombo says that a monk was seen exposing himself against the
mosque as an insult
|
The raw footage had
to be edited to maintain the dignity of the people who participated in the
protest, added the spokesperson.
Journalists at the
scene had reported unprecedented behaviour by demonstrators.
BBC's Charles
Haviland in Colombo says that a monk was seen exposing himself against the
mosque as an insult.
By Uvindu
Kurukulasuriya -
Uvindu
Kurukulasuriya
This
article was first published in January 2005 in Sinhala weekly Ravaya.
It explains the background of the religious freedom and the politics
of militant Sinhalese nationalism. This translation will help you to understand
the context of ongoing attacks against
Mosques and Hindu Temples. The article was published under the title
”Who Set Fire to Homagama Church?”
When the
Christians all over the world were preparing to celebrate the Good News of
Christmas, Sri Lanka has exhibited its disposition to the whole world by
sending a piece of despicable news. That is the news of setting fire for the
second time, to the Katuwana Roman Catholic Church at Homagama .
The
culprits who committed this crime have so far not been apprehended. But it has
been clear that there is one particular group behind the attack on this church
and some hundred odd other churches throughout the country. The cause for alarm
is that these people have been allowed to engage all along in their fanatical
activities.
It is
the everybody’s responsibility to make Sri Lanka a place suitable for human
living, by getting involved in defeating decisively this extremist mania.
“Our church has
been set on fire” an elderly Catholic from Homagama addressed me on my mobile
phone. My drowsiness left me. ” Who has done that?” I asked. “Who else but the
same old group! They are against this church being here. They have forced
opened the door of the church at about 1.30 a.m. and had set two gas canisters
and some tyres on fire inside the church. This time the damage is more serious
than that of the previous ones’. We were deprived of last year’s Christmas and
this year’s too,” the man went on saying painfully.
This was the third attack on the Katuwana Roman Catholic church in Homagama.
The government has so far not taken any action against this highhanded act
committed repeatedly against a minority religious group by the extremist
Sinhala nationalist mania, in order to politically mobilize the public.
The
First Attack
On 30th November last year, after the usual Sunday mass, the parishioners were
engaged in a shramadana (voluntary work) on the church premises. A group of
about 50, consisting both the lay and the Buddhist clergy led by Ajith
Senanayake, a prominent figure in the area forcibly entered the church
premises. One of the them climbed on to the top of the church, pulled down the
cross on top and fixed a Buddhist flag there. Some Buddhist monks entered the
mission-house, opened the almyrahs and removed some documents. Another group
robbed the ladies of their handbags and their cellular phones, national
identity cards and credit cards. They planted a Bo sapling on the premises and
went away.
Church
of Our Mother Most Pure, Mattagoda, Sri Lanka January 27, 2004
Ajith
Senanayake, a physician working in Ratnapura, an officer in the Sampth Bank, a
well-known bhikku in homagama have been identified as persons who entered the
hurch premises. The rest of the crowd was not residents of Homagama but young
bhikkus and laymen from outside. The Parish priest lodged a complaint at the
local police station. Three times the HQI tried to reconcile the two parties
and asked to return the documents and the articles removed from the church, but
he was not successful. In the meantime the inquiring police officer was
transferred to Mirihana police station merely because he happened to be a Catholic.
That day itself the police guard supplied to the church was removed. That night
at about 1.30 a.m. an unidentified body of people entered the church and set it
on fire. Police investigations were resumed. Trailing the scent of a hockey
stick brought by the attackers to the scene, a police dog went to a
neighbouring house
. In that house
there was a student from a well-known Buddhist Boys’ School in Colombo. But the
police said that the dog went there because there was a bitch there! The police
did not take into consideration the fact that there was a Buddhist monk from
that school in the crowd that attacked the church. Nothing came out of the
police investigations.
By then some
hundreds churches belonging to various Christian denominations were subject to
attack. The secretary to the Internal Affairs Ministry told me that the police
suspects this as the work of one single organized group.
An
Organized Group
On 8th February 2004, a group carrying hand grenades, swords, kris knives were
arrested at Rambewa. They were a group in flight after hurling grenades at the
World Vision Centre at Kebilitigollewa. This armed group constituted of 10
people including 3 Buddhist monks. Ajith Senanayake of Homagama was one in that
group. The others were Dhanushka Sanjeeva of Heiyanthuduwa, S.A.Don Sarath of
Govinna, Wijesinghe of Bulathsinghala, Thusitha Namal, K.D.Gunadasa of
Kahawatta and Rukshan Shantha of Kelaniya. Three Bhikkus were also arrested
along with the above persons. They are Kirana Mahanama, Katuwana Sangharatana
ad Millana Dharmasiri all residing at the Shri
Pannananda Dharmayatana on Station Road, Kelaniya, belonging to Bengamuwe
Nalaka Thera. After the arrest of this group I spoke to the former DIG Mr.
Kotakadeniya who is a leader of Sinhala/Hela Urumaya. He said that they the
arrested persons had no connection with the Hela Urumaya. But Ajith Senanayake
of Homagama is identified by the local people as an organizer of Hela Urumaya.
What Mr. Kotakadenyia said was that Ajith Senanayake worked independently on
his own.
General public
is perplexed in identifying persons or tendencies. There is the Hela Urumaya,
the Sinala Urumaya and the National Campaign against Terrorism. There is also
the Sinhala Veeradidahana, Veediya Bandara Balavegaya and the Theraputtabhaya
Brigade as well. There is also the Homagama Organization to Defend Buddhism.
There are a good number of organizations formed in the name of religion. When
an incident occurs, the Champika-Ratana combine could deny that it is one of
their organizations. As there are a number of factions within Hela Urumaya,
when a culprit has been apprehended it is easy to palm off the guilt on another
organization.
Keep
the Dogs tethered
An editorial ‘Keep the dogs tethered’ appeared in the Divayina newspaper after
the 3rd attack on the Katuwana Church. Its import was that the people must
distinguish between religious fervour and religious fanaticism. It also had
urged the local public to assist the police investigations. It was excellent
indeed. But it remains that the Divayina also contributed towards the
escalation of this religious fanaticism to its present proportions.
On previous
occasions when this very process was launched by setting fire the churches, it
was the Divayina not only supported it but also justified such actions.
Up to December,
Sunday Divayina alone has published 93 main articles relevant to this subject.
It was only Rev. Prof. Bellanwila Wimalaratana thera who expressed an opinion
against this tendency of inciting religious extremism. The Rev. monk had said
that it was easy to incite but difficult to pacify.
After the
second attack and setting the Katuwana church on fire, Sunday Divayina journal
‘Irida Handa’ of 11th January 2004 wrote under the caption “in Buddhist areas,
Missionary centres are not warranted. Rev. Madowita Pannakitti Thera of
Homagama temple along with an editor of the Divayina newspaper had contributed
towards that article. It was an article that approved of the attacks
indirectly.
Obstacles
from the Very Beginning
According to the 2001 census, the population of the Homagama electorate is as
follows. Buddhists 189,231, Christians 3712, Islam 1479 and Hindus 962.
The church that
came under attack was originally situated in the centre of the town at No. 71.
This church served the faithful from Pannipitiya to Kaluaggala in which area
there was no other church. It was to this church thee Catholics from Homagama,
Pitipana, Athurugiriya, Galawilawatta, the army camp, Dighetekma, Godagama,
Meegoda, Padukka, Rukmalgama and Mattegoda came to attend the service.
Wilfred
Senanayake, who won the Homagama electorate in the 1970 general election
acquired the church building and the premises for the use of the town council,
amidst strong protests from the local Catholics. The Catholic Church purchased
a block of land in Galwilawatta to put up a church. The town council did not
approve the plan for three long years.
In 1976, the
plan was approved on the orders of the then Prime Minister Sirima Bandaranayake
and the Ministry of Cutural Affairs. When the walls of the building came up to
roof level the Town Council again stopped the construction. At present they
have put up a water tank in that block of land. The present church site was
donated by Mr. Ranasinghe Premadasa by cabinet paper when he was the Minister
of Planning and Implementation. Plan No. 975 has bee approved as a religious
place of worship by license No. 4/1/PB/76/96 of the Pradeshiya Sabha. When
things are such, the desecration of this church by extremist forces that come
under the guise of Buddhism, is a disgrace to Buddhism.
It is this kind
of situation, Rev. Rambukkana Siddhartha ridicules at when he writes:
‘Though
incessantly Buddha word is preached,
Though Buddha word is heard incessantly,
As far as the attributes of the Buddha are concerned,
Still we certainly are but jungle dwellers.”
It is the power
hungry Sinhala Politicians who through greed want to remain in power at any
cost, that discredit the teachings of the Buddha in the eyes of the outside
world.
They declare
that their ultimate goal is to promote Buddhism. They exclaim that they are
motivated by Buddhist philosophy. What is borne out by their behaviour is
extreme selfish greed for power and not wisdom and love. Therefore to say that
Buddha Dhamma motivates them is a grave insult on the Buddha himself. It is a
grave injustice. In imitation of the Divayina editorial, we are also forced to
say “Tie up these dogs” We also have to say that the media has a role to play
towards that end. Prof. Nalin de Silva who represents the intellectual
fundamentalist stream and charges that the Christmas decorations exceed the
ratio of the Christian population, often writes that the supremacy in this
country is with Judeo-Christian culture. But when these Christian churches were
put to the torch and destroyed there were no serious protests staged. At least
there was no resistance from quarters identified as the local civil society.
When one hundred odd churches were attacked last year, the members of the local
civil society conducted a few rounds of discussions. I also participated at
these discussions. There a decision was taken to issue a statement condemning
the attack on Christian places of worship. Even after 5 or 6 rounds of
discussions, this statement was not issued to the media. We have such a vibrant
civil society!
On the other
hand there had not been any serious protest from the Catholics who are victims
of this extremist trend. According to their belief suffering such attacks is a
strength for the future. The Christian community has been reduced to a state of
defenselessness due to their own beliefs and not being helped by the state or
the civil society.
There is every
possibility of a few more churches being put to the torch during this Christmas
season too. The only course of action left for the Christians is to deploy the
faithful to keep round the clock vigil to protect their churches.
A
Despicable Act -
Ven. Bellanvila
Vimalarathana
Ven.
Bellanvila Vimalarathana
‘We as
Buddhists must condemn this shameful act of attacking the churches. We could
only observe that one particular group engineered all these incidents. This is
the result of using religion for political gain. Especially Roman Catholic
church in Katuwana, Homagama is a church of the traditional Catholic
denomination. It is not at least a place of worship of the Evangelical
denominations. By this I do not mean that Evangelical cnetres should be
attacked. What we have to admit is that this type of denominations convert poor
Buddhists through various strategies like giving them financial support.’
‘In this the
chief priests of Christian/Catholic churches have the responsibility to take
action against this tendency and foster religious harmony in this country. In
the same manner, the government also has an onerous responsibility to take
action against these tendencies. Though this government has on many occasions
declared that it would create an inter-religious forum and foster cooperation
among religions, up to now that advisory body has not been formed. It is in
this context that extremist political groups commit such shameful acts in the
name of Buddhism.’
‘Our
observation reveals that these extremist attacks had been taking place for
quite a long period of time and are not the act of the people living in the
locality where the churches are situated. It is a group from outside that have
done it.’
‘Both the
government and the police must take action against it. When such incidents are
known in abroad, the image of our nation is tarnished. The idea that Buddhists
are a group that commits such base acts will spread throughout the world. On
the other hand more and more aid could flow into the coffers of Evangelical
denominations. Therefore, these acts committed in the name of religion should
be stopped.’
Translated by
T.C. Serasinghe
Courtesy http://www.colombopost.blogspot.co.uk/
A Buddhist
monk flashes a mosque in Dambulla. Screen grab from News 1st TV footage.
The events in Dambulla over the
past week, when Buddhist monks led the storming of a mosque, bear chilling
resemblance to events in Ayodhya, India, on and around the 6th
December 1992, when mobs lead by Hindu fundamentalist clergy demolished the Babri Masjid. The
consequences of the events in the run-up to the demolition and its aftermath are still being felt
across India today.
The
similarities between Ayodhya 1992 and Dambulla 2012 go well beyond frenzied
crowds trying to storm a mosque egged on by saffron clad clergy. The reference
to this act as shramadaanya sounds
disturbingly akin to kar seva,
a euphemism coined by Hindu fundamentalists for an otherwise unholy act. Images
of a monk apparently exposing himself to the mosque in a vulgar frenzy
underlines the same deeply macho, misogynist militancy that Hindu
fundamentalism has embodied in India, paving the way for the brutal sexual violence against hundreds of
Muslim women in Gujarat in 2002.
The arguments
that the mosque in question was illegal, that it stood on sacred grounds, that
it was not new or not used regularly etc., are all well rehearsed and nor will
this be the last time they will be heard, with respect to a mosque, a kovil, or a church for that
matter, as past and present are rewritten. The call to Sinhala
race and blood, the brazen defiance of rule of law and the eventual capitulation
of the government also bear ominous similarities.
Needless to
say, one can point to many differences between Ayodhya and Dambulla. The former
was central to a massive nation-wide mobilisation while the latter was far more
localized, though arguably reflective of a larger nation-wide trend. No doubt
the Sri Lankan government will claim that the mosque is being ‘relocated’ not
‘demolished’. And there are many others too but all that apart, there is no
mistaking the basic message and nor should anyone be under the illusion as to
which side the Sri Lankan state stands with. The events in Dambulla, especially
the alacrity with which the state consented to a chauvinist clergy, will no
doubt further embolden militant Sinhala-Buddhist
fundamentalists, already well fed by the Rajapakse regime on a heady
cultural-nationalist diet.
The rising tide
of Sinhala-Buddhist fundamentalism in a society already brutalised by war and
ethnic cleavages, coupled with a resurgent militarisation that is undermining
democratic institutions and restricting political freedoms,
poses huge challenges to Sri Lanka. In a post-war context, this will leave
nascent social movements, progressive political forces and a section of
politically engaged NGOs, all already hounded by the state, struggling more than ever
to build precariat and proletariat solidarities across ethnic and religious
divides. A fractured Tamil and Muslim political society, long hostage to
identity politics from the inside, will possibly dig deeper still and render no
favours. Precious little can be expected from the middle and upper classes
anyway, already well on their way to being wooed by the cleaner streets and well-trimmed parks of Colombo, all
thanks to the military of course, and lop-sided economic development.
If the recent
history in India is anything to go by, events in Dambulla are a cause for
alarm. Ayodhya 1992 came to pass, despite Indian civil society continuing to
harbour hope (alongside deep fears) that the Babri
Masjid would survive, that India’s institutions were strong enough
to withstand that test. However, civil society could do little of significance
to even stop what followed the demolition. Worse, ten years later Gujarat
happened. The events in Dambulla may not have cost lives, like the many still
unaccounted for tragedies in the final stages of the war. Yet, the consequences
of what it portends are likely to be as far-reaching and as damaging to the
wider polity and social fabric.
The Mahanayaka
of the Rangiri Dambulu chapter Inamaluwe Sumangala thero, one of the key
figures in the on-going
tensions in Dambulla
over the presence of a mosque and kovil near his Temple, perhaps in response to
the public outcry against the violence instigated by him, has
told the BBC
that TV footage that showed monks engaged in violence – including
one monk disrobing and exposing himself to the mosque – were fake.
The Mahanayaka
of the Rangiri Dambulu chapter Inamaluwe Sumangala thero told BBC Sandeshaya
that he only led a ‘peaceful and democratic protest against illegal
constructions’.
He maintained
that no violence was used.
“Videos that
portrayed the protest as violent were technically manipulated,” said the
Mahanayaka thero who also heads a media outlet.
Let us for the
sake of argument not disbelieve or dismiss what Inamaluwe Sumangala thero says.
Musāvāda veramaṇī sikkhāpadaṃ samādiyāmi, or refraining from
incorrect or false speech, is after all one of the five Noble Precepts. Let us
believe that TV broadcasts of the violent mob were doctored.
There is
however, a slight problem. Rangiri Dambulu chapter Inamaluwe Sumangala thero is
the Director General of the private radio station Rangiri Radio.
Rangiri Radio
also has a
Facebook fan page.
As
it notes,
“Rangiri Sri Lanka is a radio channel that has been inaugurated with the
intention of promoting the Buddhist cultural values and development of
personality including aeasthetics values.”
On both the
homepage of the Rangiri Radio website, and prominently, at the time of
writing, on the Facebook page of Rangiri Radio, the following video appears.
The well crafted introduction and end credits suggest that this is a
professional production, featured on Rangiri Radio with the awareness if not
also the blessings of Inamaluwe Sumangala thero, who also appears in it.
If one glosses
over the racist chants, the video footage fully supports Inamaluwe Sumangala
thero’s submissions that he only led a peaceful and democratic protest. Up
until, that is, around a minute and twenty seconds into the video. 1.27 to around
2.20 showcase the most violent moments of the mob, where you don’t need to
understand the derogatory, racist expressions in Sinhala to observe just how
far the monks and the mob are from being peaceful, democratic or indeed,
Buddhist in expression and behaviour.
In light of the
divide between Inamaluwe Sumangala thero’s submission to the BBC and what
really was said and done, we wonder if there is a more righteous sangha in Sri Lanka or abroad
who can urgently remind the monks in Dambulla about the first and fourth Noble
Precepts in particular?
Groundviews was sent a copy of what
we were told was the deed of the mosque at the centre of an on-going
controversy in Dambulla, Sri Lanka. We were also sent photos of the damage and
vandalism wrought by the mob violence a few days ago.
We’ve uploaded
the document to Scribd
as a PDF,
and the high resolution, original scanned images of the deed to Flickr. Both
are embedded below, along with four photos of vandalism to copies of the Quran
and the cupboards in which they were stored.
Groundviews has already flagged
that the basis
upon which the PM, in a televised submission, said that the mosque was an
illegal construction is hugely suspect.
In a video of a community
meeting uploaded to YouTube two days ago, in the presence of Senior Minister for Urban
Affairs A H M Fowzie and the Assistant Government Agent, there is a discussion
in Sinhala about, inter alia,
the legality of the mosque. The discussion on the mosque’s location and
legality starts around 6.20 into the video. at around 7.50, the AGA is directly
asked whether she thinks the mosque is an unauthorised structure. Seconds
before, the discussion was about the fact the mosque had been there for
decades. The AGA unequivocally notes that the structure is unauthorised. When
asked why she thinks so, she says nowhere in the AGA’s office is the structure
recorded as a mosque. When the crowd informs her that this is not necessary
given the law in Sri Lanka, she responds that she doesn’t even have a copy of
the records that some in the crowd say have been for years with the central
government.
From around
8.40 to around 9.30, a lawyer present at the meeting politely and patiently
runs through the relevant laws around registering a mosque, reiterating that
the AGA’s office is not the location, under the law, that it should be
registered with. The AGA persist and says that her office has no record of a
mosque or kovil in the area. A person from the crowd retorts that while this
may be the case, it is irrelevant under the applicable laws. In response
however, the AGA simply notes that there is no record of a mosque or kovil in
her records.
Given the
exchange above, we publish the deeds for wider public scrutiny in the hope that
informed persons, including lawyers more familiar with the registration of
places of worship, and in particular, mosques, are able to shed light on why a
structure that has, by multiple accounts of residents in the area, been present
and used for decades, and ostensibly for which the deeds are also available, is
now considered illegal and unauthorised.
5:53pm: Pursuant to the vibrant
debate on Twitter (follow on @groundviews) over the original
post, Groundviews
has just been forwarded copies of what we are told is the original deed, and
other relevant documentation over the land for the extension of the mosque.
This documentation was kindly sent to us from the office of Reyyaz Salley.
http://groundviews.org/2012/04/24/deed-of-mosque-in-dambulla-and-photos-of-damage-how-is-this-structure-illegal/
[ Wednesday, 25 April
2012, 03:54.30 AM GMT +05:30 ]
International Youth
Parliamentarian group warned if the Lankan government fail to take legal action
on case of Dambulla muslim mosque attack they would submit another resolution
against SriLanka at the UN Human Rights Council. Due to this it’s the
responsibility of the government to make clear announcement this regard.
Deputy leader of the
International Youth Parliamentarian group Muyis Wahapthin stated that they will
submit special report on Dambulla Mosque attack toward Geneva UNHRC council schedule
to held on month of November.
Speaking this regard
went on to say,
International Youth
Parliamnetray group thoroughly condemns the attck carried out against the
Dambulla Mosque in SriLanka. Its unable to accept basic religious rights
violations in the country.
We all were concern
when Lankan government fail to take legal steps this regard.
We would like to
stress that the government of the country need to protect human and religious
rights of minority community people residing in the country. once they fail to
do so this lead for tense situation in the country.
We were suspicious
over law and order of SriLanka when government fails to arrested suspects
carried out attack against mosque in Dambulla.
Statement of Lankan
Prime Minister clearly proves that religious rights of minority community
people would be destroy according to the wishes of racist community Buddhist
leaders. This clearly proves the risky life of minority community people
residing in SriLanka.
Geneva resolution
passed against SriLanka urge government to stop violations against minority
community people but some week’s later of the resolution attack carried out
against historic religious center of Muslim people.
Statement made by the
Lankan prime minister of Dambulla mosque attack would create international
pressure against the country. Muslim nations which supported SriLanka at the
UNHRC would not support SriLanka in future.
It’s the
responsibility of Lankan government to take clear decision on Dambulla mosque
and also they need to prove the security of the mosque.
Posted
on April 24th, 2012 , Lanka News Web
Dambulla is
neither another Mecca nor the structure in dispute is another Kabba. Unless for
some religious compulsion directed by Allah as read by Gabriel through Muhammad
as written in the Koran or interpreted by Muslim scholars in Hadith as
statements or actions of Muhammad, I see no crucial reason why Muslims cannot relocate
this structure to a new suitable location; meaning somewhere away from the
middle of the aged old Buddhist sacred area that is to be developed to former
glory.
So, a point
about the place of Buddhism in Sri Lanka must be stressed before talking about
such episodes and this incident in particular. After revolting against their
king Shri Wickrama Rajasinghe and handed over entire country to the British and
then accepted the English King as their new sovereign in 1815, there prepared a
mutual agreement of handing-over of the sovereignty of Lanka to the British by
the Sinhala Kandyan chiefs in writing. Whether the British adhered to its terms
and conditions afterward or not, said agreement included several clauses that
articulate; ‘how the new rulers must support and foster Buddhism’. Needless to
say this is enshrined in the present constitution as well.
And those
clauses had been the basis of unwritten constitution of all Sri Lanka
sovereigns since Devanam Piya Tissa of Lanka, contemporary of Emperor Asoka of
India to the present day but throughout our 2500 year history. Proof for
historical fostering of Buddhism by Sri Lanka Kings is amply evident from
artefacts and monuments in neighbouring areas to this now troubled site.
During the
British rule however, the British and promoted rights of the minority as a wily
tactic to hold down the majority and demoted rights of Buddhists to control
rebellion to colonial rule. Eminent professor and historian Tennakoon
Wimalananda points out clearly how the British had undermined majority Sinhala
Buddhists and promoted minorities to responsible positions in his book,
‘Buddhism in Ceylon under the Christian powers’. After independence however, as
elsewhere in the world, Sinhala Buddhists look forward for the revival of their
lost place. And development of sacred Buddhist sites is just one of it. It is
apparent this particular site falls within the ambit of that endeavour.
Having said
that, I must also emphasize that unlike Islam, Christianity and Judaism,
Buddhism has no precedent whatsoever of violence in disseminating its Dhamma,
knowledge and philosophy of Buddhism. Indeed, when Muslims were expelled from
the west cost of Lanka by Portuguese in 1626, it was the then Sinhala King
Senerath who settled 4000 of them in the East. The fact that there is a Mosque
and a Hindu temple next to Dalada Maligawa, the most sacred place for Buddhists
in Sri Lanka for the last one hundred years is yet another proof of Sinhalese
toleration of other religions.
Knowing the
fact that Muslims do not allow other religious followers near Mecca in Saudi I
cannot understand, of all the available places in Kandy why Muslims wanted
locate their mosque right next to the Temple of tooth where all those drums
beat day and night? Is it the manipulation by the wily British or is it a means
confront Sinhalese they must tell elaborate. But I can understand a Kovil being
there for separate Hindu shrine room with their deities are there in most
Buddhist Temple premises in the country.
Referring to
the structure in the subject now, according to a press communiqué by Sri Lanka
Prime Minister, the structure in the subject has neither the legal approval nor
it has been there for 60 years as a mosque as some Muslims disseminate through
internet and other media, but had been in existence for less than ten years as
a gathering place for Muslims first which had gradually transformed to be a
mosque.
So, it is
essential to note here that Hindus of India had razed Babari mosque of Ajodhya,
Uttar Pradesh, India to ground in 1992. Why? History scholars say that Mughal
invader Babur came down from Kabul in 1525 and defeated Ibrahim Lodi, the
Rajput King of Chittorgarh, Rana Sangram Singh at Khanwa and subdued a
substantial part of northern India. Thereafter his general Mir Baki Khan
reportedly built a mosque in the Rama temple site and named it Babri Masjid.
Hindus worship Lord Rama as an Avatar of Vishnu and Ayodhya is one of seven
most holy places. Perhaps for that reason Indian government had implicitly
allowed Hindus to demolish Babri Masjid despite its commitment to the Indian
Supreme Court that the mosque would not be harmed.
We all know
that Muslim Taliban dynamited and demolished 6th century statues that UNESCO
listed as world heritage known as Bamiyan Buddhas of Ghandara civilisation in
now Afghanistan saying existence of statues are an impediment to Islam and
against Koran verses meaning Allah’s word. Talibans further declared they are
following Muhammad’s idol demolition as he did in his first fight at Badar in 624
AD. Indeed Taliban’s Muslim ancestors, the Moguls of India did not stop at
demolishing idols but destroyed all scriptures and smashed and burned all
cultural and learning centres like Nalanda where thousnds of monks perished.
Needless to say that and many such events drove Buddhism that endured for one
thousand five hundred years since 550 BC from its birth place India.
I thought of
pointing out a few religious violence because Muslims that criticize monks’
protest shouldn’t be hazy about what their ancestors doing to other religions
wherever they forced themselves to be the majority with a sword. Indeed, I am
relieved that no Buddhist Monk lead protestors demolished any mosque to date. I
do not suggest for moment that Buddhists should act like afore said Hindus or
Muslims.
If only
everyone would calm down and ponder what I have mentioned above with a balance
mind, I am sure all could reach a solution while understanding others’ need.
By Colombo Telegraph-
At a meeting
organised by Muslim Rights Organization in Colombo on April 23 participated by
All Ceylon jam Iyyahthul Ulama ( Council of Theologians) (ACJU) President,
Ulamas & Muslim politicians of UPFA, UNP and SLMC on the issue of Dambulla
Mosque attack, has been agreed that this Friday the 27th
to be declared as an “All Island Black Friday” with full day Hartal and
protest to be carried out from Dewatagaha Jummah Masjid soon after Jummah
Prayers.
Muslim activists, religious and
political leaders to meet today (28th) at Hotel Nipon to take the final
decision against religious harassments in Sri Lanka organise under new banner.
Meanwhile Colombo Telegraph learnt that the government is doing everything to
stop the Island wide Hartal.
April 25, 2012, 9:59 pm ,The Island
BY Harischandra
Gunaratna
Lands and Land
Development Minister Janaka Bandara Tennekoon said yesterday that the
allegations made against him by the Chief Incumbent of the Dambulla Raja Maha
Viharaya, Ven Inamaluwe Sri Sumangala Thera that he had sold land belonging to
the Pooja Bhoomi (sacred area) of the viharaya were baseless and he was
contemplating legal action against the Thera.
He said that the
Thera had publicly accused him of having a hand in giving out a land belonging
to the Raja Maha Viharaya to outsiders where a mosque had been built fuelling a
controversy.
The Minister told a
news conference that that there were some Muslim families who were occupying
the temple land for many decades and they had deeds for those lands.
"Even as a small
boy I could remember these families occupying blocks of the said land though it
belonged to the state," he said.
This was an issue
which could have been nipped in the bud and now it had gone too far and the
international community was pressuring the government, Tennekoon said.
"I don’t want to
get involved in this imbroglio", he said adding that he had already
instructed the relevant authorities to act according to the plan of the
"Pooja Bhoomi" which had been amended twice, first during the time
the late President Premadasa over saw the Urban Development Authority and
subsequently when UDA was under Minister Dinesh Gunawardena," he said.
Tennekoon said a
meeting was planned to be held on April 23 in Dambulla where the Maha Nayaka of
Asgiriya, Secretary Buddha Sasana Ministry, the District Secretary Dambulla,
Mayor of Dambulla, Trustees of the mosque and other officials were to
participate and due to the unrest in Dambulla over the mosque issue it was not
held.
He said once the
President returns from his official visit to Korea, guidance would be sought
from him on the issue.
Last updated: 25 April, 2012 - Published 14:51 GMT,
BBC Sinhala
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Demonstration at Dambulla
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Muslims in
Sri Lanka have said that the storming of the Jumma Mosque of Dambulla by a gang
may negatively impact the reconciliation process among communities.
The
All Ceylon Jamiyathul Ulama (ACJU) , an umbrella organization of Muslims in Sri
Lanka said on Wednesday that while justice should be sought by legal means,
Muslims should refrain from disrupting law and order by holding improper
demonstrations causing inconvenience to the public and damaging public
property.
The
Jamiyathul Ulama has called upon Muslims to collectively hold a fast on
Thursday and on Friday against the incident.
It
has appealed to males to gather outside the mosques in their respective areas
following Friday prayers and continue with prayers requesting “Allah to show
the straight path to those responsible for the wrongdoings and also protect those
who are in just and upright.”
ACJU
has said that it does not organize public protests or Harthals as a principle.
Action
Meanwhile
the Government Department of Information in a press communiqué said that the
president, prime minister and the cabinet of ministers are concerned of the
sensitivities of all communities and it has been decided to complete the
Dambulla sacred city development plan without further delay.
The
communiqué further mentioned that a wide section of religious leaders,
political leaders and security personal have been consulted on the matter and
action will be taken without discrimination towards any of the parties
involved.
Religious
Intolerance
Meanwhile
a number of civil society activists and intellectuals have condemned the
“violent attack on the mosque in Dambulla'.
The
signatories maintain that the mosque has been in existence for over 60 years
and appeals to the President, state institutions and officials, and those in
the executive to take appropriate action on the incident in Dambulla.
Anti-war
campaigner Vishaka Dharmadasa who was among the signatories said: “we have just
come out of a long drawn war and as Buddhist we need to tolerate all
religions.”
News | April 25, 2012 6:41 pm
(Srilankamirror)
– The situation is such that the mosque located within the Dambulla Buddhist
sacred area cannot be removed, said lands minister Janaka Bandara Tennakoon.
Speaking to the
media today (Apr. 25), the minister said the issue, which could have been
resolved through dialogue, has now gone too far now.
Mr. Tennakoon
said that the police should easily have controlled the chaotic situation that
had arisen at the mosque five days ago.
He went onto
say that the land in which the Dambulla Rajamaha Vihara is located is legally
owned by Ven. Inamaluwe Sumangala Thera and several Muslims.
The minister
added that the Buddhist monk was having political rivalry with him.
Mr. Tennakoon
added that his candidate at the last local government polls had emerged
victories, while the one fielded by the Buddhist monk had lost, which was the
beginning of their enmity.
April 25,
2012 01:38 pm, Adaderana
The
political committee of the Sri Lanka Muslim Congress (SLMC) will meet on
Saturday (April 28) to take a decision whether or not it should continue to
work alongside the government following the controversy of the mosque in
Dambulla, SLMC General Secretary Nizam Kariapper told foreign media.
The
incident in Dambulla where a group led by Buddhist monks had demanded the
removal of a mosque that was claimed to have been built within the Dambulla
Sacred Zone will be discussed further at this meeting which will be held in
Colombo.
Kariapper
pointed out that when the international community was pointing fingers at Sri
Lanka during the UNHRC sessions, the Islamic nations and groups had stood by
the government but the government’s handling of the situation in Dambulla was
not at all satisfactory.
He
said that the government could have easily defuse the situation but chose not
to pay the necessary attention to the issue.
Speaking
to the BBC, Kariapper stated that 30 Muslim politicians currently represent
parliament but some of them had not intervened in this situation while some
others had tried to gain political mileage through the incident.
The
incident occurred last friday (April 20) when a group of monks and lay supporters
had stormed the mosque and demanded that it be shut down while protesting the
fact that the government had not implemented its development plan for the area
throughout the course of 30 years.
The
Prime Minister, D.M. Jayaratne stated soon after the incident that the mosque
would be relocated outside the sacred zone while adding that no permission had
been given to anyone to build illegally within that area.
The
incident has also caused widespread debate between members of the two
religions.
Leader
of the Jathika Hela Urumaya (JHU) Ven. Omalpe Sobitha Thero stated that this
was a clear sign of a Muslim invasion which has been endorsed by certain people
in the government whom he claimed should be punished severely.
He
claimed that this situation was fuelled by conspiracies against the government
within the government itself.
The
SLMC will now decide whether it is to carry on working with the government or
to detach itself from a government that they claim has failed to deal with this
sensitive issue.
(Lanka-e-News-25.April.2012,
11.45PM)
Minister for land and
land development Janaka Bandara Tennekoon said today , that a situation has
arisen now where the Muslim mosque situated in the Dambulla ‘sacred area’
cannot be shifted from there. Addressing a special media briefing convened
today, the Minister made this revelation .
If peaceful discussions had been held preliminarily , this religious place of
worship could have been moved out from there , but this issue has been muddled
and mucked up now by rabble rousers by their unwarranted misconduct , the
Minister stated.
The Minister said, he was not associated with the construction or anything else
of the mosque , and it was made known by the gazette notification. While a
meeting was to be held between the Govt. officials and the other party on this
subject on the 23rd , Inamaluwe Thero leading a violent gang attacked the
mosque on the 20th , and deprived the chances of resolving this issue amicably
, the Minister regretted.
The Minister also charged that the police could have easily controlled the ugly
and violent situation triggered by these marauders , but the police dismally
failed in its duty.
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Meanwhile , UNP
provincial Council member Mujibur Rahman addressing the media at Dambulla
said, those who damaged the mosque are still scot free. While no legal action
is being taken against the wrongdoers which is primary and paramount , just
holding discussions on moving the mosque here and there is meaningless, he
pointed out. ‘It is a big question mark as to which garbage bin the rule of
law has been thrown into by the rulers if those who even destroy places of
religious worship wantonly can live freely without being apprehended and
punished.
This Govt. is setting an extremely bad example to society’, he noted .
The Muslim Congress political Council is to take a decision on this issue
after its meeting scheduled for this Saturday , party sources say.
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25
April 2012, 10:11 pm ,
Transcurrent
pic:
lankadeepa.lk
By
Surendra Ajit Rupasinghe
On 20th April 2012-
Friday, a mob of some 2,000 led by Buddhist priests occupied and ransacked the
Masjidul Khaira Mosque, obstructing those engaged in prayer.
Even the police
and the Special Task Force could not prevent the mayhem. The attack was carried
out on the grounds that the mosque had been constructed on a site designated as
a sacred Buddhist area.
A firebomb had been blasted the day before, without, however, causing any
casualties. This attack follows another attack against a Moslem mosque in
Anuradhapura, last September, by a mob led by Buddhist priests, and by the
series of attacks against Christian, Hindu and Islamic religious institutions
elsewhere in the country- all with impunity.
By Monday, the
Minister for Religious Affairs had given the order for the Mosque and a Hindu
Kovil in the vicinity to be demolished and asked that they be relocated
elsewhere. As of now, the President has not stated anything in this regard,
attesting to his complicity in this decision. This has been decided in spite of
the fact that the Mosque had been in existence since 1964,where Islamic
devotees had regularly practiced their religion.
Let us all hope
that this attack shall not lead to the monstrous developments as in India when
the historic Babri Masjid mosque at Ayodya was razed to the ground by Hindu
fanatics in 1992, and which led to state-sponsored genocidal attacks, replete
with mass massacres and gang rapes on Moslems in Goa a decade later. The recent
attack in Dambulla portends of such possible monstrosities in the future.
The Chief Incumbent
of the Dambulla Raja Maha Viharaya who led the attack threatened a pleading
Tamil resident woman of the area that unless the Hindu kovil is demolished, all
Tamil residents of the area would be evicted. Far more menacingly, another
leading monk standing with the Chief Incumbent read out that hereafter *no
Moslem would even be allowed to urinate in this area! *( Much to the hilarious
delight of their devotees chanting Sadu!).*
That no other
religious places of worship would be allowed in any area declared to be
Buddhist sacred areas, and that this writ is hereby declared without consent or
presence of either the Judiciary or the President , and shall be executed
throughout the island. *The sheer primitiveness and depth of vulgarity, and the
boldness and audacity expressed by the monks, including baring genitals in the
face of the mosque, attests to a simmering volcano of religious fanaticism,
bigotry and hatred against all others, that had been nurtured by the politics
of Sinhala-Buddhist chauvinism and supremacy foisted by the Rajapakse Regime.
I am not here
concerned with the compounded violation of the doctrinal precepts and ethics of
Buddhism as practiced by the institutional order of the priesthood, or by these
bigoted religious fanatics, since I do not believe that Buddhism in its pure
doctrinal essence exists in Sri Lanka.
What exists as
Buddhism is a Sinhala (Aryan) supremacist political ideology that had been
nurtured by the British colonialists, and which serve the class interests of
the dominant status quo and the politics of the Comprador Capitalist ruling
classes. The Buddhist priesthood today, in general, represents nothing of the
quintessential institutional and personal sense of piety, renunciation and
search for enlightenment specified and exemplified by the Lord Buddha.
For the most
part, it exists as a corrupt, hierarchic, caste-ridden, privileged enclave of
rich and powerful feudal lords in saffron robes- as much the same with other
religious institutions.
If Buddhism
does exist in its doctrinal essence, it lies in the devotion and practice of
the majority of lay Buddhists, who have no vested political or economic
interest. I state this fact openly, since I consider the Lord Buddha to be one
of the greatest philosophers and have profound respect and critical
appreciation for the rational-ethical universality, the rigor of scientific
investigation and the dialectical method incorporated in the Dharma, even
though I am a convinced Marxist, and equally revile all those who would exploit
and auction it for political power, personal gain and commercial profit.
I venture into
this article since I feel that it is important to analyze the underlying
political implications and ramifications of this attack. The attack achieves
special significance given that, following the adoption of the US sponsored
Geneva-UNHRC resolution, it would seem that the international spotlight would
be on the Mahinda Rajapakse Regime for its performance on human and democratic
rights.
How, then,
could such a brazen violation of fundamental, constitutionally enshrined rights
occur in broad daylight, in the presence of the Police and the Special Task
Force, and for the government to have taken this hasty and arbitrary decision?
In this backdrop, we have to assume three possibilities.
1. Either the
Regime itself engineered the attack, or is complicit,
2. Forces
opposed to the Regime engineered it in order to discredit the Regime, Or,
fundamentalist forces exercised initiative on their own.
It is quite
possible that powerful vested interests within the Regime itself engineered the
attack, or is complicit. It is quite clear that the Regime itself, and the
ruling dynastic triumvirate places its political survival over and above all
other considerations.
This is due to
the lust for power and glory, as much as it is driven by the fact that the
Regime and the Triumvirate cannot afford to lose its hegemonic grip on state
power since it will surely be dragged into the Tribunal of the People- and
perhaps some international tribunal as well,- to face Justice.
The governing
ideology and political agenda of the Regime and of the ruling dynasty is to
exercise undisputed, hegemonic rule over a Sinhala Buddhist unitary State
reigning over the entirety of an undivided, sovereign territory of Lanka-in
perpetuity. This is the stuff of a terminal
megalomania.
There is
reigning consensus among the triumvirate that some form of quasi-military rule
and subordination over the entire people and country, spiced with doses of
white terror and generalized repression, with the direct political subjugation
and military subordination of the Tamil nation at its core, are the necessary
ingredients to pull off this militarist-chauvinist, dynastic-hegemonic agenda.
The bogey of a
revived LTTE in league with Southern Sinhala rebels, funded by the Tamil
Diaspora, conjoined with a Western Conspiracy -adding up to a traitorous plot
against the Regime-equated with the ‘Motherland’, adds gist to this agenda.
This is the
current meaning of ‘national sovereignty’ that certain sycophantic
ambassadorial pundits and all stripes of Neanderthal patriots would have us
defend and serve as our highest collective duty.
Well, to
sustain this agenda, the Regime would need and would feed off a situation of
semi-anarchy, terror and violent conflict, including crisscrossing class,
national, ethnic and religious conflict. The power of the tyrant is best
exercised over a terrorized population ridden with fear and uncertainty, wherein
all hope of survival is vested in the one, omnipotent ruler.
This would be a
way for the Regime to turn the growing anger and frustration of the masses into
cannon-fodder for exercising its naked terrorist dictatorship, in the guise of
a ‘five-star’ parliamentary democracy.
To be sure, the
imperialist and regional hegemonic powers would dance and dine, cajole and
compromise with such a dictatorship by whomever, so long as it does its duty by
falling in line, crushing the resistance of the masses and open the floodgates
to Capitalist pillage and plunder.
The Second
possibility that the attack could be engineered by forces opposed to the Regime
to discredit it, is simply absurd. I have mentioned it only because this line
may be bandied about by the Regime itself, and by its apologists and media
lackeys. For one thing, the attack was instigated and led by the Chief
Incumbent of the Dambulla Raja Maha Viharaya, a powerful feudal-clerical Lord
of the Buddhist priesthood, who has his own ambitions of power and glory within
a unitary Sinhala-Buddhist theocratic Capitalist State. His class interests lie
squarely with that of the Regime.
The Third
possibility that the attack could have been instigated by the fundamentalist
forces independently, on their own initiative is not to be discounted. The
recognition of the US-led resolution and its implementation ( implementation of
the recommendations of the Report of the LLRC and other obligations related to
international humanitarian and human rights Law) *would sound the death-knell
of the fundamentalist project.*These recommendations call for a political
solution based on effective constitutional devolution of power to the Tamil
people.
It would mean a
de-facto and even a de-jure recognition of the political status of the Tamil
people as a nation- or would lay the basis for such an articulation. The idea
that there could be any other nation or nationality other than the supreme
Sinhala-Buddhist nation on this blessed island is a virulent anathema to these
fundamentalists. At best, there could be ‘minorities’ who are tolerated by the
grace of the Sinhalayas.
At the same
time, India is being compelled for its own internal and expansionist reasons to
pressure the Regime towards such a solution ( 13 +). Under the mounting pressure,
Mahinda Rajapakse maybe seen to be prevaricating and sliding on the issue. I
mean, sending off Minister of External Affairs to the US to meet with the
Secretary of State carrying a *secret Action Plan on Human Rights *would send
shivers down the spine of the tribal-fundamentalist camp.
They may feel
that they may be losing their grip on the President and the Regime in all these
machinations, and may opt for a drastic and dramatic initiative such as the
attack on the Mosque to reassert their domain. They would be emboldened by the
fact that the President and the Regime would dare not oppose this calculated
move on the chess board, lest all ideological legitimacy and political
authority gained by the mantle of Sinhala supremacy and ‘Savior of the Motherland’
would be challenged and fatally threatened, if there is to be open
confrontation with this camp of die-hard fanatic fundamentalists.
I have
elsewhere in a previous article warned of the danger of underestimating the
political-ideological hold, organizational capacity, and the social base of
this wolverine camp of fanatical fascists.
They hold
powerful ministerial positions and have infiltrated the armed forces and the
bureaucracy and sounded the red alert for the possibility of a wholesale
‘betrayal’ by the powers that be, and would mount any campaign, conspiracy and
initiative to advance their agenda for total domination.
Perhaps this is
why the Minister for Religious Affairs hastened with absolutely no respect for
democratic, constitutional and consensual procedure to order that the Mosque
and the Kovil be demolished post haste, and why the Chief Executive has so far
remained silent on the issue.
Once before,
the attack at Bidunuwewa where some 26 Tamil detainees were slaughtered in open
daylight in the presence of the armed forces by Sinhala mobs was designed to
warn the then President Chandrika as to the fatal dangers inherent in any
effort to concede to Tamil demands by dismantling the unitary, hegemonic status
of the Sinhala-Buddhist State.
The real
perpetrators of this massacre are still on the loose and working overtime, with
renewed strength and under far more favorable conditions. The implications and
ramifications of the attack on the Masjidul Khaira Mosque run deep underground
to give alarm to a logic of escalating division, anarchy and violence as both
foreign and internal predators sink their fangs into the vital arteries of the
country and the people. So much for the promise of Peace, Paradise and the
Miracle of Asia!
This then, is
the legacy of the Mahinda Rajapakse Regime, which is equated with patriotism
and the ‘motherland’ and which is to be defended and perpetuated at all costs.
Under this ignominious and bloody legacy, the country is under the grip of
domination by imperialist and regional predator powers as never before.
The Land of
Lanka, the supposed repository of the pure Theravada Buddhist tradition, has
been mortgaged in perpetuity to foreign powers, where robber barons, drug
lords, murderers, torturers, pimps and high class prostitutes ride high and
roam free;
where high-rise
luxury apartments, seven-star hotels and hospitals, glittering casinos, spars,
brothels and bars, and super-highways dot the landscape, while the masses of
people rot in bottomless poverty, indebtedness, insecurity and degradation,
with no hope for the future; where essential social infrastructure such as
public education and health is left to perish; where the Tamil people are
subjected to direct military occupation and political subjugation in their homelands;
a divided, bankrupt and beggar State where the entire Land and People have been
subjected to an intensifying process of militarization and politicization;
where political abductions, disappearances, assassinations and torture reign
and democratic governance and the rule of Law have long since been buried by a
pitiless, corrupt, terrorist Capitalist Dictatorship; where our dignity and
reputation as an ancient civilized people have been defiled and violated, and
we are looked upon as a nation of barbarians.
In this fateful
hour, we are called upon by generations born and unborn, to see beyond the
limits and terms set by the System and the Regime.
We are called
upon to raise our vision to experience the dawning of a bright new world rising
on the horizon, upon the ashes and ruins of imperialism and neo-colonial
bondage. We must strive to rise together as the indivisible and invincible
People of Lanka to claim our future and decide our destiny
The writer
is Secretary: Ceylon Communist Party (Maoist)
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Last
updated: 26 April,
2012 - Published 22:28 GMT , BBC Sinhala
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Character
witnesses supporting the defence were called in to give testimonials for the
second day in the rape and child sex abuse case against Ven. Pahalagama
Somaratana at Iselworth Crown court in West London.
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Ven. Pahalagama Somaratana, chief monk
of Thames Buddhist Vihara
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Twelve
character witnesses initially appeared at court to give evidence on behalf of
the defence.
First
witness said that she knew the accused Ven. Pahalagama Somaratana for over
thirty five years. She had known the accused since she was ten, and he had
“always been a professional”.
“He’s
a priest and as far as I’m concerned he’s never stepped out of that role” She
said.
Known
for thirty years
Another
Medical practitioner said that she had known the accused for over thirty years
and never had any complaints from her children about the chief monk.
Giving
evidence to support the chief monk's defence, another medical doctor said that
the accused had treated her appropriately. She also said that she had never
been alone with the monk.
Another
doctor who gave evidence on Wednesday said that the accused had always been
there to support her family.
Most
respected
“Very
respectful, I have never been fearful of him in any way” said the witness.
Another
General Practitioner who took the witness stand to reassure the courts on
Wednesday said the chief monk is one of the most respected monks he had seen in
his life.
Cross
examining a witness, prosecuting lawyer asked, if it was possible to know what
went on in the temple in a busy weekend.
Always
saw things
"You
couldn’t have seen everything that was going on?" asked the prosecution.
"No
I couldn’t, but everyone is around someone will always see something".
The
witness who is also a Sunday school teacher told the court that she had never
seen the interior of the monk’s bedroom.
Sri
Lanka High Commission
A
statement from Sri Lankan high commission in London was also read in court by
the defence.
The
case continues and the court may reach a verdict in the coming week according
to a spokesman of Isleworth Crown Court.
Nayaka
Thero is accused of one count of rape and several sexual abuses of under aged
girls in nineteen seventies and eighties.
65-year-old
Ven. Pahalagama Somaratana, chief monk of Thames Buddhist Vihara at Dulverton
Rd, Croydon, has pleaded not guilty of all charges.
Date:2012-04-27 01:04:00, Ceylon Today
By Dinidu de Alwis
All Ceylon
Jamiyyathul Ulama Chairman Mufthi Rizwe yesterday said relocation of the
controversial mosque in Dambulla is not the acceptable solution for the Muslim
community.
“Relocating the
mosque on an issue like this is not an option,” ACJU Chairman told Ceylon
Today. ACJU is Sri Lanka’s highest Muslim Body.
He added the
religion permits removal or relocation for specific purposes, where the removal
or relocation is in the best interest of the people.
“In Colombo and
Kandy, there are instances where Mosque land was given for development of roads
and car parks because it would serve the development of the areas and thereby
help people,” he said.
Protestors backed by
fundamentalist Buddhist monks have called for the removal of a mosque in the
Dambulla area, which they say is encroaching into sacred land.
The Prime Minister
initially ordered the mosque to be demolished, but following massive pressure
by various religious groups backtracked the order, calling for the structure to
be ‘relocated’ over the next six months.
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The trustees of the
mosque, and those in the area, say that the mosque has been on the land for
over six decades, and has been a historic structure.
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25
Apr, 2012 ,
Groundviews
A Buddhist
monk flashes a mosque in Dambulla. Screen grab from News 1st TV footage.
The events in Dambulla over the
past week, when Buddhist monks led the storming of a mosque, bear chilling
resemblance to events in Ayodhya, India, on and around the 6th
December 1992, when mobs lead by Hindu fundamentalist clergy demolished the Babri Masjid. The
consequences of the events in the run-up to the demolition and its aftermath are still being felt
across India today.
The
similarities between Ayodhya 1992 and Dambulla 2012 go well beyond frenzied
crowds trying to storm a mosque egged on by saffron clad clergy. The reference
to this act as shramadaanya sounds
disturbingly akin to kar seva,
a euphemism coined by Hindu fundamentalists for an otherwise unholy act. Images
of a monk apparently exposing himself to the mosque in a vulgar frenzy
underlines the same deeply macho, misogynist militancy that Hindu
fundamentalism has embodied in India, paving the way for the brutal sexual violence against hundreds of
Muslim women in Gujarat in 2002.
The arguments
that the mosque in question was illegal, that it stood on sacred grounds, that
it was not new or not used regularly etc., are all well rehearsed and nor will
this be the last time they will be heard, with respect to a mosque, a kovil, or a church for that
matter, as past and present are rewritten. The call to Sinhala
race and blood, the brazen defiance of rule of law and the eventual
capitulation of the government also bear ominous similarities.
Needless to
say, one can point to many differences between Ayodhya and Dambulla. The former
was central to a massive nation-wide mobilisation while the latter was far more
localized, though arguably reflective of a larger nation-wide trend. No doubt
the Sri Lankan government will claim that the mosque is being ‘relocated’ not
‘demolished’. And there are many others too but all that apart, there is no
mistaking the basic message and nor should anyone be under the illusion as to
which side the Sri Lankan state stands with. The events in Dambulla, especially
the alacrity with which the state consented to a chauvinist clergy, will no
doubt further embolden militant Sinhala-Buddhist fundamentalists,
already well fed by the Rajapakse regime on a heady cultural-nationalist diet.
The rising tide
of Sinhala-Buddhist fundamentalism in a society already brutalised by war and
ethnic cleavages, coupled with a resurgent militarisation that is undermining
democratic institutions and restricting political freedoms,
poses huge challenges to Sri Lanka. In a post-war context, this will leave
nascent social movements, progressive political forces and a section of
politically engaged NGOs, all already hounded by the state, struggling more than ever
to build precariat and proletariat solidarities across ethnic and religious
divides. A fractured Tamil and Muslim political society, long hostage to
identity politics from the inside, will possibly dig deeper still and render no
favours. Precious little can be expected from the middle and upper classes
anyway, already well on their way to being wooed by the cleaner streets and well-trimmed parks of Colombo, all
thanks to the military of course, and lop-sided economic development.
If the recent
history in India is anything to go by, events in Dambulla are a cause for
alarm. Ayodhya 1992 came to pass, despite Indian civil society continuing to
harbour hope (alongside deep fears) that the Babri
Masjid would survive, that India’s institutions were strong enough
to withstand that test. However, civil society could do little of significance
to even stop what followed the demolition. Worse, ten years later Gujarat
happened. The events in Dambulla may not have cost lives, like the many still
unaccounted for tragedies in the final stages of the war. Yet, the consequences
of what it portends are likely to be as far-reaching and as damaging to the
wider polity and social fabric.
26
April 2012
Last
updated at 10:36
GMT
, BBC Sinhala
Sectarian
tensions have been increasing in the region
A
strike is in force across Muslim areas of eastern Sri Lanka, following threats
against a mosque in the central town of Dambulla.
Many public
services have shut down, although Muslim-led demonstrations have been halted by
the military.
The prime
minister ordered the mosque's relocation on Sunday, following an attack on the
mosque on Friday by hardline Buddhists, including monks.
Many Buddhists
regard Dambulla as a sacred Buddhist area.
Sectarian
tensions have been growing over this incident.
The strike is
being observed in Muslim-dominated parts of the Ampara and Batticaloa
districts.
In the town of
Kalmunai, with a population of more than 20,000, schools, government offices,
buses and the public market were all shut after a decree from the main mosque,
the BBC was told by one resident.
The Mosque
Federation office in another town, Kattankudi, has been damaged in an apparent
arson attack, although it is not clear who is responsible.
'Chauvinistic'
The strike
comes after days of tension, which began with the fire-bomb attack on the
mosque on Friday.
Around 2,000
Buddhists attempted to storm the mosque later that day, saying that the mosque
was illegally built and demanding its demolition.
Some Buddhists
have also demanded the removal of a Hindu temple in the area.
The leading
Muslim religious leaders' group, the All Ceylon Jamiyathul Ulama, has warned
against violence by strikers and says Muslims should fast instead.
It says that
most of the Buddhist majority in the country are peace-loving and fair-minded,
and that it is vital not to hurt their feelings or insult other faiths.
Muslims make up
less than 10% of the population and have generally good relations with the
Sinhalese Buddhist majority, says the BBC's Charles Haviland in Colombo.
But some
chauvinistic Buddhists have launched a campaign against Muslims and accused
them of trying to expand their activities, our correspondent adds.
27
April 2012, 6:43 pm, transcurrent
Jummah
Prayer in progress at Dambulla Masjid-Apr 27, 2012-pic courtesy:
twitter.com/NavamaniLK
by
National Peace Council
The dispute over the
presence of a Muslim mosque on Buddhist temple land in Dambulla points to an
underlying tension in Sri Lanka’s multi religious society that is being
exploited by extremist forces.
The latest
incident is a violent mob attack led by some Buddhist monks on the mosque in
the presence of state security forces.
The National Peace Council condemns this act of violence and damage done to the
mosque that has caused a deep sense of hurt and insecurity in the minds of the
Muslim community.
We are appalled
that some leading politicians and religious leaders have justified the forcible
removal of the mosque in these circumstances. At the same time we are gratified
that religious leaders of both the Buddhist and Muslim communities have
appealed for discussions and a mutually acceptable solution.
The Anunayake
of the Malwatte Chapter Most Venerable Niyangoda Sri Vijithasiri has said that
all groups should respect and protect the rights of others. The All Ceylon
Jamiyyathul Ulama and Muslim Council of Sri Lanka have appealed against violent
protests or demonstrations.
In recent
decades there have been many reports of attacks on religious minorities
including church burning and controversy over unethical conversions. However,
the harmonious relations that exist between the people have continued.
In virtually
all parts of the country there are multi religious settlements where worship of
different religions takes place in close proximity to each other in a peaceful
environment. This is a heritage that Sri Lankans can be proud of and needs to
be safeguarded.
NPC believes
that the primary source of violent social behavior now manifesting itself in
acts of religious intolerance is the absence of due emphasis to the Rule of
Law.
Maintaining law
and order and civil administration is the prime duty of the government and
state machinery. The breakdown of the Rule of Law within the country can lead
to a situation where persecuted groups will feel justified in looking elsewhere
for justice including the international community. Wherever and whenever there
are disputes they need to be settled negotiations or by recourse to the law in
competent courts in the country and never by force.
It is
unacceptable that protests can emerge at anytime and anywhere with people being
chased away, displaced, abducted and murdered while we claim to be a holy land.
In particular, NPC calls for an end to the culture of impunity, in which those
who wield power act as if they are in charge of personal fiefdoms, whether at
the national or local levels.
This is a point
that has also been stressed by the Lessons Learnt and Reconciliation Commission
appointed by the Government in the aftermath of the country’s three decade long
internal war when it said that the Rule of Law and not the rule of men should
prevail.
29 April
2012, 12:24 am, dbsjeyaraj.com
By
Raisa Wickrematunge and Niranjala Ariyawansha | reporting from Dambulla
Muslims in Dambulla are
still reeling from last week’s events, which could mean the demolition and relocation
of a 65 year old mosque.
We were there
until the last minute… people were throwing rocks and stones, so we had to
leave at around 1:30 pm,” said Hariff M Yasir, a trustee to the mosque,
describing the chaotic scene.
‘We left
without our slippers, like beggars. We were afraid they would do something to
hurt us,’ he said.
Having missed Friday prayers, many of the worshippers had then returned to the
mosque- only to find their way barred. Police assured the Muslims that the
mosque was intact, but had been sealed.
They were only
allowed in the next day, after visits from the Minister of Industry and
Commerce, Rishard Bathiudeen and Minister A. H. M. Fowzie. Yasir said that the
place had been re-arranged with care by the police, such that it was cleaner
than normal. Even the stones that had been pelted onto the roof were removed.
The Qurans in
the mosque had been arranged with care, but around half of them were missing,
as were several other items, probably damaged by the ransacking.But though this
sensitivity was appreciated by the Muslims, it did not appease them. ‘Everyone
should have the freedom to practice their religion. This is a tragedy,’ Yasir
said emotionally.
But the real
question is, why did this happen now?
And how did a
demonstration lead to an order to relocate a mosque that is 65 years old?
The answer
differs, according to who you ask.
‘This is not an
unauthorised construction, there was a deed for this land,’ Yasir claims. The
land was gifted to his grandfather by a Tamil, (whose son still survives,
although he is sickly, according to Yasir).
His grandfather
had then donated it to the Muslim religious committee. ‘It has been registered
as a religious site for Muslims,’ he insists. In fact, a Sunday school was
regularly held at the mosque as well, he said.
However, he
added that the Government had taken over the land in 1982. Trustee Hariff. M.
Mohommed claimed that the mosque trustees had deeds going back to the 19th
century, before the land was taken over by the state.
He also said
that the Muslims had joined together in protest once upon a time, to ask the
Government to name Dambulla a sacred site.
Now, in a twist
of fate, the Buddhist monks have turned against them. ‘This is unjust,’
Mohommed said, ‘we have been here for generations.’
Yasir too said
that Muslims had been settled in the area since the days of his grandfather;
arriving in Dambulla during the British colonial period to do business. A place
of worship was built, and as the town grew, it became a known fact that there
was a mosque in the area.
The Sunday
Leader received a copy of the deeds to the mosque, which date back to 1967.
However, the
head of the Rangiri Dambulu Chapter Inamaluwe Sumangala Thero has a different
story to tell. Speaking to a correspondent from our sister paper Iruresa, he
said that the temple had owned 12,000 acres of land from colonial times.
However, he claimed that according to a legal Act, land deeds were not given to
temples, and so they had no legal documentation to show they owned the land.
In 1982, during
former Prime Minister R Premadasa’s era, the temple had agreed to provide 300
acres of their land to the Government, so that they could begin to create a
sacred area as part of a project which was eventually gazetted in 1992.
The Survey
Department had then examined the 300 acres- but for some reason, they had not
marked the location of the mosque, which was found in Blocks 51 and 52. Yet a
small Buddhist shrine had been marked on the map.
If such a small
shrine was marked, it was strange that the mosque had not been mentioned at
all, the Sumangala Thero said.
He contended
that the mosque had in fact been built after 1982, a fact hotly contested by
the Muslim trustees, and even, surprisingly, by Buddhists in the area. A
resident who requested anonymity said that the mosque had been there even in
1948, before Independence.
‘Back then, it
was small, only three families worshipped there,’ the resident said. After the
gradual development of Dambulla, more Muslims began to settle, until there were
about 500-600 Muslims regularly attending the mosque.
As to the
Survey Department map, the Muslim trustees said that as they had only
registered the mosque with the Muslim religious affairs committee, it was
possible the Survey Department had not known of the mosque’s existence, as it
was a small outfit at the time.
In the
meantime, the Sumangala Thero says that the mosque falls within a 1 kilometre
sacred area earmarked for the temple. It is for this reason that it must be
relocated, he insisted. Further, he said the mosque would have to be moved
beyond the 12,000 acre stretch owned by the temple, a distance of several
miles.
The chief monk
also complained that every Friday, 300 to 400 vehicles belonging to the Muslims
blocked the road and caused a disturbance. He even alleged that the mosque had
been built secretly, at night, and was therefore probably not a legal building.
There is a
small shrine to Kali nearby which is also to be razed, much to the distress of
the residents. The people in this area are the poorest of the poor, and consist
of both Sinhalese and Tamils, who have peacefully coexisted for generations.
Many of them are labourers at the Dambulla market.
Sinhalese,
Tamils, Buddhists and Christians alike visit the statue of Kali, which is
located in a simple cement block building with no roof. Minister of Lands and
Land Development Janaka Bandara Tennekone has supported this structure,
residents in the area told our Iruresa correspondent.
Yet last Friday
the monk had given the order that this statue was to be broken too. The
distressed residents refused to destroy an object of worship, but in deference
to the Chief monk said that he could destroy it if he wanted.
66 year old
Rasa Anna said ‘We have no choice. But if we can continue to worship this
statue, it would be enough. The residents said they were deeply hurt by the
monk’s actions. Several of the Dambulla residents also spoke of how dominant
the monk was in the area and of his lack of respect to Muslims.
The Muslims of
the area were also resentful of the fact that none of the trustees to the
mosque were invited to the meeting on Monday (23) to decide what was to become
of it.
Chairman of the
Sri Lanka Muslim Council, N. M. Ameen said that it had been decided to take 6
months before coming to a final decision on whether to relocate the mosque. In
the meantime, at a meeting on April (25), Muslim MPs had expressed their
confidence that the President would find a solution to the issue. Ameen said
relocating the mosque would mean a commute of at least 15 kilometres for people
in the area.
It is clear
that tensions are high, and the Muslims feel slighted. A police guard remained
stationed outside the mosque, a mosque-goer said, even several days after the
incident.
‘We have never
felt like a minority. But now we do,’ one resident said. All eyes are now on
the authorities, to see what steps will be taken to alleviate the situation.
The President has called for an amicable solution to be reached, but has
remained silent on what, exactly, that solution should be. And so, the waiting
continues. courtesy: The Sunday
Leader
29
Apr, 2012 , Ground
View
A week ago, we
disgraced ourselves. Racist louts, some in the garb of Buddhist monks, engaged
openly in speech and behaviour so violent, even those who led it were forced to
suggest later the footage broadcast on TV and now globally viewed on YouTube
was doctored.
This
was, of course, not the case.
Sri Lanka’s
tryst with militant Buddhism is not new. It is the fundamental basis of the
JHU, which is today deeply embedded in government. As much as the telegenics of
last week’s outrageous violence shocked many, it is this very behaviour that
most temple-going Buddhists in Sri Lanka have nurtured over decades, and
continue to unquestioningly venerate when they support, through silence, word
or deed, this violence.
Much remains to
be said by the President, government and media on Dambulla. Not so long ago, a
journalist – J.S. Tissainayagam – was jailed, tortured and humiliated for
writing the government thought incited communal hatred. No such action will
even be contemplated against the Mahanayaka of the Rangiri Dambulu chapter
Inamaluwe Sumangala thero. The Ven. Thero joins the ranks of good
Buddhists like Mervyn Silva, openly protected, supported and championed by the
Rajapaksa regime. Sadly, it is not over Dambulla’s priapic priests that we must
be most ashamed about, but our President, his family and government.
There is some
hope. On Thursday, fearing more violence, I created a simple blog
for people to register their opposition to the soi-disant
Buddhism on display in Dambulla. The responses, available online, are a
humbling counterfoil to a saffron rage, and showcase a Sri Lanka that’s
extremely diverse and refreshingly different. Excerpts from a few I reproduce
below. There are literally hundreds more
online.
Read them, and
I urge you, add
to them.
I am Mohamed Niyas, a Sri
Lankan Muslim, professionally a Teacher. I respect all religions and beliefs in
this country and teach the same to all my students of all ethnic groups. I was
shocked how can the monks who always preach saamaya,
maithriya, karunaawa like great
philosophies could lead such a racist mob in Dambulla. I feel relieved to know
many of Buddhist people in Sri Lanka condemned this violence.
fahima7s: This is the first time
the violence towards other faiths has been filmed so vividly. Many churches and
kovils have also been bombed and burnt in the past. What do these Buddhist
monks want? Don’t they know that our culture is enriched with other faiths? We
have already lost a lot of our Burghers and Tamils and we are impoverished by
it. Even if we build highways and prosper economically, we will still be poor.
Cannot Buddhism flourish without the Buddhist monks protecting it?
Iranganie
H. Fernando:
Have these perpetrators of this incident of shameful violence learnt nothing
from the terrible experiences of the past 30 years? All religions teach love
& compassion to all beings and respect for each other… there must be action
& strategies to prevent such abominable behaviour. I am a 73-year-old woman
who grew up in a mainly peaceful society in pre & post independent Sri
Lanka… Certainly these horrific acts of violence are not in my name!
Maithri: During the war, the
government tried to show the world and the country that SL is a nation of
cultural and religious diversity. And I believed in it, and to an extent that
is still true. But this whole thing has just gone to show that the government
don’t care about that unless it is in their own interest. Shameful behaviour
from them, and members of the sangha
who should really know better.
My name is Chhimi Tenduf-La. I am
not Sri Lankan but I am embarrassed. I am proud to live in this amazing country
and, for the most part, I think you would be hard pressed to find nicer people
than Sri Lankans anywhere in the world. Most foreigners would say this (except,
to be honest, when driving). The actions of this mob, and the official response
which as good as sanctioned it, is very sad indeed. We can only be proud of the
brave woman in the video who stood up to these bullies. She is a Sri Lankan.
Not really sure what the other people are.
David
Blacker:
Some of us fought, killed, died, were crippled, and watched our friends die
beside us so that this country would remain united and free. We did not do it
so that another bunch of violent extremists could divide our country again in
the name of religion; nor for you, the government, to support it.
2
May 2012, 11:38 pm
Al
Asna Mosque, Akurana- pic by: Asfur_foreveR courtesy of: Asfur_foreveR
By
Ayesha Zuhair
President Mahinda
Rajapaksa is expected to summon a meeting shortly to discuss a matter of vital
national importance.
This follows a
discussion he had with Sri Lanka Muslim Congress (SLMC) Leader Rauff Hakeem on
Monday, during the course of which the President promised to resolve the
dispute that has arisen over the Dambulla mosque, without harming the interests
of the Muslim community.
At the press briefing held after Hakeem’s conversation with the Head of State
(and where Hafiz Nazeer Ahamed was inducted as Deputy Leader of the SLMC), the
Muslim Congress Leader asserted: “If any one attempts to shift this mosque
which has existed since 1962 to another location, it will be considered an
unjust act, which goes against the sentiments of all Muslims in the country. We
will not give into violence, intimidation or thuggery.”
The meeting to
be convened by the President (which may even take place today or tomorrow) and
the events to follow are likely to have a huge impact on ethnic relations in
Sri Lanka, and may well prove to be a litmus test of the strength of the
Buddhist-Muslim bond.
The question in
the minds of many is: will the Executive do what is necessary to ensure that
centuries of communal amity between the followers of Buddhism and Islam in this
island are safeguarded? Based on the assurance given by the President to
Minister Hakeem, there is reason for optimism
Muslims
united
As the SLMC
Leader pointed out, “The SLMC and all Muslims without hesitation oppose moves
to shift the mosque as it will result in dire consequences.”
Senior Minister
A. H. M. Fowzie said that all Muslim MPs are “vehemently opposed” to the
relocation of the mosque, and will make a joint plea to the executive to take
the necessary steps to prevent the demolition of the mosque which has been in
existence for many decades.
SLMC General
Secretary and Parliamentarian M. T. Hassen Ali said that Muslim MPs are “firmly
against” the relocation of the mosque, and will work together to maintain the
current status quo
Government MP
A. H. M. Azwer said that Muslim MPs are “fully united” on the issue, and that
the decision to push for an amicable settlement was a unanimous one.
As reflected in
these statements given by Muslim leaders, the entire community is strongly
opposed to the demolition of the mosque, and any attempt to do so, will have
detrimental, long-term repercussions on ethnic harmony in Sri Lanka
Mob
attack
On April 20,
the Hairiya Jummah Mosque located at 48/1, Kandy Road, Dambulla was stormed.
Photographic
evidence and video footage of the incident showed an unruly mob, many of whom
were clad in saffron robes, vandalising the scared place of worship, and
preventing Muslims from offering that Friday’s Jummah prayers.
This was a
clear violation of the Fundamental Right to religious freedom which is expected
to be “respected, secured and advanced by all the organs of government” as per
the country’s constitution.
Under Article
10, every person is entitled to the freedom of thought, conscience and
religion, including the freedom to have or adopt a religion or belief of their
choice.
The incident
was also a violation of the Fundamental Rights guaranteed under Article 12 (1)
which ensures equality before the law and the equal protection of the law
It later came
to light that most of those who were involved in the premeditated mob attack
had been brought to the scene from outside Dambulla. So there is reasonable
ground to believe that the incident was orchestrated to disrupt the cordial
relationship between Muslims and Buddhists.
The Muslims in
Dambulla are in fact very well integrated with members of other ethnic and
religious groups. They are extremely conversant in Sinhala, and have not just
co-existed peacefully with their Sinhalese neighbours, but have contributed
significantly to the economic and social development of the area.
Despite the
presence of the Police, who had been previously informed that an event of this
nature might be staged, no action has been taken – to date – to question or
arrest any of those involved in the atrocious act. No charges for intimidation
and violent behaviour, causing malicious damage, and carrying out a
premeditated attack on a holy site of worship.
The Trustees of
the mosque have lodged three complaints to be Police in relation to this
incident and are yet to receive any feedback from the authorities
Is a
mosque not sacred?
Issues relating
to rule of law aside, it is bewildering as to why a mosque may not considered
as sacred as any other place of worship. Should we not accord the same respect
to all places of religious worship – be it a temple, church, mosque, or kovil?
Katargama and
Sri Pada are internationally famed, multi-religious sites of worship where
Buddhists, Hindus, Christians and Muslims have converged over the centuries for
purposes of worship, as both historical facts and contemporary practice attest.
In Kandy there
are mosques near the Sri Dalada Maligawa, regarded as the most sacred place of
worship in the Buddhist world.
This is not
Saudi Arabia , and Sri Lanka is not a mono-religious country; it is a multi-ethnic,
multi-religious nation. So why can’t a mosque be located inside a sacred area?
What is sacred to Buddhists can and indeed should be deemed sacred to Muslims,
and vice versa.
A
history of communal accord
Muslims in this
island have long cherished the freedom to assemble, build mosques and
madrassas, and practice Islam without feeling obliged to camouflage their
identity from hostile eyes.
In fact, one
could venture so far as to say that the communal amity enjoyed between the
Buddhists and Muslims has been the subject of outside envy.
For thousands
of years, Muslims have co-existed peacefully will the Sinhalese and did not
have to compromise on their religious beliefs. On the contrary, visionary
Sinhala leaders encouraged the Muslims to practice their faith without fearing
persecution.
This historical
bond is well-documented by renowned historian Dr Lorna Dewaraja in her book,
‘The Muslims of Sri Lanka: 1000 years of ethnic harmony 900-1915 AD’.
During the time
of the Sinhala kings, from the ancient period, up to the Kandyan Period, there
was amity between the Sinhalese and the Muslims. The Muslim traders were
economically and politically an asset to the Sri Lankan king, and the King
protected them.
The Muslims
also fought with the Sinhalese against the Portugese, and the community in
Akurana was settled as a gift for this.
The close
relationship has yielded mutual benefits for both communities. This
relationship is now being put to the test.
The
Hairiya Jummah Mosque
Though it has
been claimed that the mosque started operating only in 2009, in actual fact the
Hairiya Jummah Mosque was established as a mosque in 1962 by U.S.M. Ibrahim,
who was its first Trustee.
This is the
only place of worship for Muslims in the area, and serves a broader national interest
given its proximity to the Rangiri Dambulla International Cricket Stadium.
According to the mosque trustees, even the Pakistani national cricket team has
offered prayers in the mosque. Numerous local and foreign (Muslim) tourists
also access the prayer facilities on a regular basis.
Even a special
religious ceremony (which was broadcast on ITN) was held at the mosque in
support of the Sri Lankan government’s efforts at the UN Human Rights Council
in Geneva to defeat a US-sponsored resolution against Sri Lanka.
If this sacred
place of worship is relocated against the wishes of the entire Muslim community
in this country, the message it will convey is: what is sacred to you is not
necessarily sacred to us. You are ‘The Other’ and you might as well know it.
Perhaps more
importantly, the Muslims see a trend in this – starting from Anuradhapura where
a Muslim shrine was demolished in September 2011 and are wondering where this
will end.
The fall-out
from such a move will be exceedingly hard to quantify, and could push a
community that is well-integrated in Sri Lankan society into extremist hands
A
litmus test?
Despite some
dark moments, Sri Lanka has had a long history of religious and cultural
co-existence. Should we allow a few bigots to destroy this? To permit such a
swing would be nothing short of tragic.
The days and
weeks ahead will be a crucial litmus test of the government’s commitment to
promote ethnic and religious harmony, and will also test the strength of the
Sinhala Buddhist-Muslim bond.
Let’s hope that
the relationship will weather the storm, and prove to be robust and dynamic courtesy: Daily Mirror
- Written
by Malinda Seneviratne
- Sunday, 06 May 2012 00:00 , The
Nation
The controversy
surrounding ‘sacred areas’ in Dambulla yielded a heady mix of the sacred and
profane, powered predictably by ‘religious’ leaders/spokespersons. It also
brought out of the woodworks the usual suspects in the time-honored vocation of
bashing Buddhists and Sinhalese. That particularly selective commentariat has
been waxing lyrical about Buddhist intolerance, Sinhala-Buddhist chauvinism,
the sanctity of secularism and generally vilifying all Sinhala Buddhists in the
country as the primary and only source of ethnic and religious disharmony and
other such ills. All this, even as Buddhists, including both lay and clergy,
condemned the acts of certain Buddhists and Buddhist clergy in attacking a
Muslim place of worship.
It must be stated that if there was anything illegal about the mosque, then it
is up to the law enforcement authorities to deal with it. If the existence of
the mosque contravened some regulation, then whoever sanctioned the
construction must be taken to task. If relevant acts of parliament are unclear
about what to do with places of worship or any other building located in an
area zoned as ‘sacred’ or of archaeological interest prior to the selfsame act
coming into effect, then that piece of legislation needs re-visitation and
amendment. There should be clarity about what constitutes ‘place of religious
worship’, for people can and have set up ‘prayer areas’ (which could be
anything from a room in a building to a prominent mosque or church) which are
used without any fanfare and out of the public eye, allowing for later claims
that ‘This existed for decades’. If objections went unheeded and led to
unfortunate and violent incidents, then part of the blame must accrue to those
who turned a deaf ear.
Silent about encroachment
Regardless of the validity of objection, the act of objecting must be legal
and, in this case, affirm and not contradict the teachings of the Buddha. Where
compassion and reason are footnoted or ignored and in their place hatred and
emotion come into operation there is nothing ‘Buddhist’ about it. Rather, it
refers to anxieties that are this-worldly, transient and placed in the middle
of cultural-religious politics that have nothing to do with doctrinal tenet. It
is not an indictment of either doctrine or true follower, just as
fundamentalists who burn, plunder and kill in the name of Jesus Christ or Allah
can hardly be claimed to be adherents of those teachings or their acts
sanctioned by the word of their teachers.
Lost in the vilification game, naturally, is context. The selectivity and its
pernicious character is evident in the fact that the aforementioned
commentariat has been conspicuously silent about encroachment by Muslims of
places of historical, archaeological and religious significance to Buddhists.
The ancient Buddhist shrine at Kooragala is a case in point. The encroachment
of lands belonging to the Muhudu Maha Viharaya, a place of immense
archaeological importance, is another.
Let’s call that our General Sri Lankan Screw-Ups. Let’s move to places from
which people are pointing fingers at Sri Lanka and especially Sinhala Buddhists
and engaged in endless and foul-mouthed name-calling. Karunanidhi forgets what
Hindus do to Muslims in India, but he’s just an also-ran in Tamil Nadu and a desperate
political refugee. Let’s go further. To Europe.
Let’s begin with Switzerland. In November 2009, there was a referendum on a
constitutional amendment banning the construction of new minarets. It was
approved by 22 out of 26 Swiss cantons. The referendum followed an initiative
by the Swiss People’s Party and the Federal Democratic Union, the former
maintain that minarets are ‘political symbols’ and designing fliers that
featured a veiled woman against a background of a Swiss flag pierced by several
minarets resembling missiles.
To preserve heritage
They may have been ‘extremists’ but the Swiss people supported them. None of
them would say that a church steeple was a ‘political symbol’, never mind the
fact that ‘Christian Politics’ moved them to do what they did and that the
cross has both ecclesiastical as well as crass political meaning. What was
‘politically relevant’ was the claim that Christian churches would not be
allowed in the Arab world. That ‘sauce for goose and gander’, for some reason,
is not considered applicable to Sri Lanka.
In ‘democratic’ Europe, from Norway to Italy, from Portugal to Austria, the
religious building landscape is monolithic: if one travels from Oslo to Napoli
and from Lisbon to Vienna, one would see only Christian churches along the way.
Muslim places of worship are confined to apartments in flats in all these
countries, despite having considerable Muslim populations and despite the fact
that current growth rates indicate that Muslims would form the majority of most
European countries. Still, no mosques would be allowed around the areas
surrounding major cathedrals in Europe. No mention of ‘intolerance’ here.
There’s more to ‘secularism’ in Europe. I am thinking of the French Revolution
and all the secular rhetoric at the time and since. France has public holidays,
like any other country. France has 5 civil holidays: January 1 (New Year), May
1 (Labour Day), May 8 (End of WW II), July 14 (Bastille Day) and November 11
(End of WW I). Surprise, surprise, France has 6 more ‘secular’ holidays: Easter
(sometime in April), August 15 (to celebrate the Assumption of Mary), November
1 (All Saints’ Day), a Thursday in Mid-May (39 days after Easter, to celebrate
Jesus’ Ascension), Pentecôte (50 days after Easter, usually on a Monday by the
end of May) and of course December 25 (Christmas). And just the other day,
France’s lower house of Parliament overwhelmingly approved a bill that would
ban wearing the Islamic full veil in public. Nothing ‘wrong’ there, but
everything that Buddhists do in Sri Lanka to preserve heritage is wrong, and I
am not talking about excesses by un-Buddhistic ‘bikkhus’ but even the
articulation that questions the validity of multi-religious (i.e. one religion,
one-vote logic) descriptive given population disparities and historical facts.
Now compare European ‘tolerance’ described above with the landscape of Sri
Lanka, if you travel from Jaffna to Matara or from Colombo to Batticaloa. All
places of religions worship, whether Islamic, Hindu or Christian are of the
traditional architecture of each religion. Despite the violence unleashed in
the name of Christ, including the destruction of Buddhist and Hindu temples and
wide scale book-burning, the adherents, their right to worship and places of
worship were not only allowed by the victims of that violence but were also
treated with utmost respect utterly disproportionate to the kind of ‘respect’
meted out to Buddhists and Buddhism by ‘Christians’. Muslims know that it was
the largesse of a Buddhist king, Senarath, that spared them from being
massacred by ‘Christian’ Europeans.
Division along ethnic lines
The invective of fundamentalist Muslims reacting to the Dambulla incident,
similarly, is hardly representative of the entire community, which has for
example, opposed the division of the country along ethnic lines, a ‘political’
need that is of great significance to Buddhists, the vast majority of whom are
Sinhalese.
Just to illustrate the slant in the commentariat ranting and raving about
Buddhist intolerance, I am awaiting some word, any word in fact, from that
bunch about Ven Ampitiye Sumana Thero’s abduction. The Venerable Thero of the
Mangalaramaya was abducted and manhandled by some TMVP members, taken to the
Wellavali PS Chairman’s office and threatened. He was told ‘The East belongs to
Tamil’. In this context, should Sinhala Buddhists even entertain proposals that
grant land and police powers to provincial councils, one can ask. Anyway, the
abducted was a Buddhist, a member of the Maha Sangha. Silence from the
anti-Buddhist commentariat that talks of religious tolerance, secularity and so
on.
Now what if anything like this happened to a member of the Islamic or Christian
clergy? Someone offered that ‘not only the entire Muslim community and the
entire Christian community would be up in arms in one voice with all the human
rights activists et al. with Al Jazeera and BBC taking this all round the world
calling for a regime change, etc.’ He added, ‘the Cardinal would walk into the
President’s house and threaten that unless immediate action was taken he would
boycott all government functions and the President would simply cow down’.
There’s inequality here, clearly. That ‘inequality’ which refers to the
disingenuous politics and global political economy of religion speaks of both
tolerance and intolerance. Today is Vesak, and it is best to point these things
out in the interest of reason. And so I conclude that if we are to see reason
and tolerance triumph, we must understand anxiety, we much acknowledge history
and heritage, we must be conscious of context and proportionality.
msenevira@gmail.com
5
May, 2012 , Ground
Views
Original
photograph REUTERS/Damir
Sagolj
It is always a
curious and odd little matter, to witness how even Buddhists become so
obsessively attached to ‘sacred’ lands and in protecting them, commit acts
seemingly prompted by hatred, delusion and ill-will.
Ideally, lands
should not become ‘sacred’ for simple reasons. The Buddha, in attacking the
rigid and unethical caste-system during his time, placed great stress on the
importance of deeds or action. That was why it was said (in the Vasala sutta) that one did
not become a Brahman (or an outcast) by birth, but by deed. That wonderful
message ought to have taught us a very valuable lesson, which, to rephrase the
Buddha, could be stated as follows: that a land becomes a ‘sacred’ (or
Buddhist) land not by anything else but only by the words and deeds of those
inhabiting that land. Even a place of religious worship would lose its
sacredness if, in the guise of religion, all manner of nefarious activities are
carried out therein. In such cases, your virtuous neighbour’s backyard becomes
more sacred than the ‘sacred’ land or place of worship.
However, these
are not ideal times and ideal societies. Laws and regulations can be enacted
empowering ministers and other officials to declare a particular territorial
area a sacred land. And of course, this is not a practice limited to Buddhists
alone. But when mob violence is seen to be propagated, as was done in Dambulla
on the 20th of April – when a number of Buddhist monks and laymen stormed a
mosque in Dambulla and demanded the dismantling of that mosque – we know, very
well, that something is not quite right; not only in the ‘sacred’ land of
Dambulla, but also in this supposedly Buddhist-country.
Dambulla
mob attack: some concerns
The immediate
concerns arising from the unfortunate vulgarity exhibited by some Buddhist
monks and their lay followers have been already highlighted. In what was said
by some of the protesting monks, there are the obvious traces of violence,
racism, religious extremism and that burning desire, if necessary, to cleanse
the territory concerned of the ‘other’ (the ‘other’, in this case, being the
follower of the Islamic religion). How this plays out politically –
domestically and internationally, both against the country and against Buddhism
– is easy to understand.
But there are
other concerns too.
Firstly, the
demeanour of such monks – who seem to be going against some of the fundamental
precepts of the Dhamma, one being indriya
samvara sila (morality concerning sense-restraint), which is one
form of sila or
morality a monk (a bhikkhu)
is expected to follow – contributes greatly to the doubt and skepticism that is
generated in the minds of the lay Buddhist follower today. The sangha community (or the
community of Buddhist monks) has been traditionally, and principally, looked
upon as a community which guides the layman in the path of the Dhamma and
morality.
And given that
it is the members of this community who ultimately preach and propagate the
Dhamma and since they play the principal role of the ‘guardian’ of the Dhamma
in the eyes of the ordinary layman (even though the politician is seen to be
playing this role too), acts as were witnessed in Dambulla can have the obvious
and natural effect of generating a great sense of doubt (vicikiccha) about, and
ill-will (vyapada)
towards all aspects concerning Buddhism, its fundamental teachings, the
community of monks, etc. Doubt and ill-will are factors hindering the path to
emancipation. Doubt, of course, can be eradicated through, for example, the
knowledge of the Dhamma, confidence, discussion and questioning. But the
question is: can a community of monks (of the Dambulla-type) be of any
assistance to the layman in this regard when what one witnesses is a community
of monks engaged even in, inter alia, ‘animism’? (as Dr. Laksiri Fernando put
it, in ‘The government must apologize to the Muslim community’, The Island, 30 April 2012).
Secondly,
viewed from a critical legal perspective, the Dambulla incident throws up
significant questions about the turn to law, by which I mean a turn towards the
laws contained in statutes, ordinances and the like to resolve the
Dambulla-incident. Now, resolving a dispute through the law is acceptable and
if all parties agree to respect the verdict, the legal-approach naturally turns
into a useful mode of dispute resolution. It will soften tensions, calm your
nerves.
But this
legal-turn has its weaknesses too. By reducing this entire problem to a simple
legal dispute, which the law books and laws will now resolve and one which then
will be left in the hands of lawyers and judges, the legal profession can also
act as a smokescreen which hides or shoves under the carpet some of the
underlying moral and ethical concerns relating to the Dambulla-incident. The
legal profession, under these circumstances, becomes a profession of
irresponsibility, if some provision or the other decides the fate of the entire
controversy. Laws, law books and judgments are (as we know) towards which
fingers are pointed as a convenient excuse to evade moral responsibility for
one’s words and actions: ‘Look,
it is not my fault; it is that law, that judgment, which says so.’
Such legal formalism hinders political discussion and the resolution of
political or other social problems and controversies through greater public
participation and debate. The root causes go unaddressed, and they erupt in
numerous other forms and manifestations elsewhere, some other day. And one such
problem that law courts don’t discuss is one which is fundamental to the recent
controversy: ‘political-Buddhism’.
Buddha
and the fundamental problem of ‘political-Buddhism’
The Buddha,
undoubtedly, is the most influential and admirable philosophical teacher I have
come across.
And, I do not
view the Buddha very simply as one who had nice things to say about
non-violence, peace and harmony, or as an extraordinary person who, from birth
to death, carried out fantastic and unbelievable acts.
But also,
thanks to the excellent work of numerous Buddhist scholars (ranging from the
likes of Ven. Walpola Rahula to Prof KN Jayatillaka, but more importantly,
scholars such as Prof. David J. Kalupahana, et al.) I read the Buddha more as:
a philosopher who, unlike any other, stressed the importance of understanding
the concept of radical impermanence which runs through all our activities and
lives (a concept which is far more complex than what is narrowly and
inaccurately defined as one which means that ‘all things that are born end in death’);
a critic who went against the traditions of his time and valued critical
reflection and inquiry at all possible times (e.g. the Kalama sutta; also note the
advice given to millionaire Upali when the latter expressed willingness to
follow the Buddha: ‘Of a truth, Upali, make a thorough investigation’); a
brilliant social reformer who made timely use of ideas and concepts that
ordinary men and women believed in, to introduce the notion of morality as a
counter response to the dangerous nihilism promoted during that time by the
likes of Ajita Kesakambali (e.g. the Buddha’s deft use of the concept of ‘god’
to narrate the different destinies confronting human beings, stressed in a way
that makes ordinary people believe in that concept and thereby are inevitably
influenced to do good to reach the world of gods, devaloka); a master linguist who developed words
to bring out the nuances of meaning which were not captured in the language
during his time and which still baffle the traditional Eastern and Western mind
(e.g. the coining of the term paccuppanna
meaning ‘arisen with a background’, which expresses the meaning that the
present is conditioned by the immediate past; which was in contrast to the
strict manner in which ‘time’ was categorized during the Buddha’s day as
belonging to the past, present and future, a categorization which did not make
allowance for the complex and nuanced connection of the past and present, for
instance); and a teacher who employed similes which had an extremely sarcastic
bite, to drive home a point which could be somewhat discomforting to a
traditional, conservative, mind (e.g. in explaining the futility of praying for
salvation and the end of suffering, the Buddha tells Vasettha that such praying
is similar in effect to a man who, having approached the river desiring to get
to the other bank, calls out: ‘Come here, other bank, come here!’).
But how, one
may wonder, could this noble message of a profound philosophical teacher go so
wrong in the hands of those preaching that teaching? The seeds lie in the very
notion that the Buddha had advised his followers to be extremely mindful of:
excessive attachment. From that springs all problems, and when that clashes
with other ulterior objectives and motives of various groups (reasons pertaining
to history, tradition, race, ethnicity, nationhood, politics, culture,
ideology, etc.), Buddhism ends up being another tool in the hands of the
politically-motivated. Promoting Buddhism becomes political, and in the
process, Buddhism ends up being another political language.
Now, there is
absolutely nothing wrong in the practice of preserving and promoting Buddhism.
In fact, Buddhism should definitely be protected and promoted. What is
problematic here, however, is the way in which it has been promoted and is
sought to be promoted and preserved. The noble teaching of the Buddha becomes a
problematic form of political-Buddhism when under the guise of promoting the
teaching, various other ethnic, political and similar agendas begin to be
nurtured and promoted to the detriment of those believing and following
different other teachings or religions [This is perhaps the significant problem
shared by those following Christianity and Islam, in particular. While all
these teachings and religions are a great source of inspiration to the
individual, they become extremely problematic when brought into the public
realm of politics and governance where people respond differently to different
teachings and faiths].
And more
seriously, it is very easy and convenient for bigoted and narrow-minded
followers with ulterior political motives to intentionally misinterpret and
misunderstand the teachings if necessary. To take one example: in the case of
Buddhism, it was once the late Ven. Soma Thero (a priest I admired, but
critically) who pointed out that getting hold of the wrong end of the Dhamma
could cause unimaginable disaster. For instance, wrongly interpreting the
meaning of impermanence (anicca),
suffering (dukkha)
and no-self (anatma)
could end up in promoting violence and terrorism – because if everything is
impermanent, suffering and without a ‘self’, then causing harm to anyone
doesn’t mean much! So, one can imagine how dangerous even these fundamental
notions of Buddhism can become in the hands of those who are more interested in
politicizing Buddhism.
Responding
to Dambulla’s ugly political-Buddhism
It is another
version of this kind of political-Buddhism that we witnessed in Dambulla, in
the face of which the question arises over and over again: how should one respond
to such acts and events? Three broad responses have come to be suggested during
recent times. One, the need for a government-apology; two, secularism; three,
citizen-initiatives condemning the acts as being not committed in their name.
One: the suggestion
has been made that the government needs to apologize for what happened (as
usefully made by Dr. Laksiri Fernando, et al). This argument, in general terms,
lays much of the blame squarely on the government for being responsible for
creating the conditions for inter-religious disharmony. A different version of
this ‘government-is-the-culprit’ form of argument has been also raised by those
who would not agree with some of the views expressed by the above mentioned
authors. So, for instance, even Janaka Perera usefully points out that the real
culprits for the present crisis are successive governments and that in the
present case, the “ball is now in the government’s court” (Janaka Perera,
‘Dambulla Crisis: Who are the Real Culprits’ in Sinhale Hot News, 3 May 2012).
The suggestion,
in principle, is a very valuable one. As regards the Dambulla incident, certain
reports suggest that a politician is behind the instigation of the mob-attack;
and if so, the government definitely should apologize. But, over-stressing the
need of this demand for an apology from the government has the (unintended, but
at times even intended) consequence of shifting the blame away from others who
ought to be held equally responsible. The government becomes the main culprit,
sometimes the only culprit, whereas others go unchecked.
Two: the above
form of critique of political-Buddhism and the politicization of any religion
leads to the famous argument which demands for a secular state and secular
constitution. It makes perfect logic to demand so, and in principle, is a
demand that one who is seriously concerned about inter-religious harmony cannot
easily dismiss. But one of the nagging problems concerning the demand for
secularism (through legal and constitutional means in particular) is that it
often has the effect of reducing a complex problem (concerning religion) to a
matter that can be addressed through law. Principally, ‘secularism’, when
viewed as a term representing a particular mindset, is an immensely difficult
destination to reach.
Generally, it
calls for: an entire rethinking of the place of religion in life and society,
its role in the matter of politics and governance, to what extent religion
should be a guide in such matters, and more fundamentally, about how education
of religion should be conducted from school-level upwards, etc. In the case of
Sri Lanka to argue, for example, that Article 9 of the Constitution is what
leads to religious fundamentalism is based on the inaccurate assumption that
taking away the provision leads to a better, harmonious and peaceful society.
And for the secular argument to be accepted by a majority of the people, it
cannot be seen to be made by those who are rabid opponents of Buddhism and
Buddhists; which, in other words, calls for a politics of persuasion which has
to be undertaken from within.
Three: one of
the prominent initiatives undertaken by citizens nowadays, given the
advancement of information technology, is the mode of online-petitions. A very
useful and important recent initiative concerning the Dambulla mob attack was
undertaken in the form of a petition titled ‘Not in our name’ (see http://notinournamesl.wordpress.com). It is yet another
important way of expressing the thought that the kind of violence witnessed in
Dambulla is not acceptable, is condemned, and is not undertaken in our name.
This is, to reiterate, not only an immensely useful form of public protest but
also one which has today gained much support. It has, most usefully, generated
greater awareness of the incident.
However, what
is hoped in the case of such forms of protest is that one is not deluded into
imagining that this form of protest could be very effective at the end of the
day. While supporting such initiatives, one still needs to be quite skeptical
about them. Firstly, it just could be the case that it is precisely this form
of protest (online-petitions, etc) that those who instigate and promote
religious extremism are comfortable with. And in a sense, the very form of
online-protest carries the image of our helplessness in the face of such
violence and extremism. Secondly, and perhaps more seriously, the problem with
the ‘not-in-our-name’ kind of language is this: contrary to our imagination, the
kind of mob attacks seen in Dambulla could be acts which are not carried out in our name
in the first place. They may be acts carried out in the name of those who are
anyway having very rigid and fixed views about the place of religion in
politics. And given the polarization that exists in contemporary society (NGO –
anti-NGO, peace activists-war mongers, anti-Buddhist – Sinhala-Buddhist, etc),
it is generally understood that those who resort to such violence/silently
approve of such violence (group A) and those who say such violence is not in
their name (group B) are anyway not on the same page ideologically and
politically. Politically, then, group B’s resistance in the present case
doesn’t shock group A into adopting a markedly different attitude. In other
words: group A has to be critiqued, first and foremost, from within.
Common
inadequacy: where are the monks?
This then
brings us to the principal question: who constitutes this group within group A?
I believe this is none other than the sangha
community: the community of Buddhist monks. In all of the above responses, what
is essentially missing is the role of the Buddhist monk.
At the end of
the day, it needs to be reiterated – not once, twice but a hundred times if
necessary – that it is the community of Buddhist monks which can most
effectively and significantly end this madness that is being carried out by
some in the name of Buddhism. When Buddhist monks are seen to be acting in the
way they did, no amount of criticism can prove effective unless those from
within that community itself come forward and respond adequately. And it is
this glaring absence of a critical response from the community of Buddhist
monks which has been the most unfortunate absence in the overall responses that
followed. It is this that all of us (especially those who are admirers of the
Buddhist philosophy) must perhaps resolve to remind the monks, lay followers,
and ourselves, whenever possible.
However, while
not abandoning the forms of protest and critique so far adopted, it is also
necessary to call for a further nuanced critique and also the adoption of a
skeptical (not dismissive) approach to certain comforting arguments which are
made concerning the matter of religious harmony in Sri Lanka. The two are
inter-connected.
Firstly, the
kind of critique necessary is not that which pins the blame entirely on a
single monk: in this case, Ven Inamaluwe Sumangala. Rather, it has to be
pointed out that this is a problem not limited to the attitude of Ven.
Sumangala alone but could be shared by many others in the sangha community who not only
directly support him but also do so indirectly, by maintaining a studied
silence (and that too, in the name of ‘tolerance’!). Secondly, one needs to be
somewhat more skeptical (but not dismissive) of the ‘reservoir of goodwill’
argument that we often raise (see Javed Yusuf, ‘Dambulla: A challenge for all
communities’, The Sunday Times,
29 April, 2012). While one can broadly agree with the sentiment expressed, our
continued reference to this sentiment could even have the indirect effect of
making us utterly complacent and even irresponsible. A probing examination
should remind us that while Dambulla-type incidents are somewhat rare, the
Dambulla-type mindset may be a more prevalent and rooted one, given the silence
of many in the ‘Buddhist-camp’.
In short, the
critical intervention of monks in particular is quintessential if they are
serious about protecting and preserving Buddhism (and not the grotesque and
dangerous aspects of political Buddhism). This is their duty, their
responsibility. And this critical intervention, to be sure, is not one which
calls for the spewing of hatred and malice directed at monks by monks.
Certainly not. As the monks would well know, one can condemn certain practices
and policies without hatred or ill-will (ujjhana).
Therefore,
before people cry out that Buddhism is too serious a problem to be left in the
hands of the contemporary Buddhist monks, or that Buddhism should be protected
not from politicians but from Buddhist monks, it is necessary for the monks to
come out more openly and critically in expressing their views about the
incidents, attitudes, policies and practices that the Dambulla-incident
represents. This is also a vital task that critical Buddhist scholars (far more
than laymen and women like us) should be mindful about.
Conclusion
It is the Vesak season, and one often
remembers that moment which has traditionally been considered the most poignant
in the story of the Buddha; the moment the Buddha passed away, the moment of parinirvana. There is great
silence that envelops the moment. The Buddha, who is now physically weak,
addresses the monks surrounding him and inquires whether there is any doubt in
their minds about any aspect of the Dhamma. Venerable Ananda, who is deeply
attached to the Buddha, musters up all courage in the face of the great and
noble light that now flickers before him, and informs that he has confidence
that there is not one bhikkhu
gathered there with any doubt or problem. And yet, the Buddha, the
ever-mindful, declares: “All conditioned states are impermanent. Strive on with
diligence.”
But when
witnessing the manner in which the words and teachings of the Buddha have been
misused, I, perhaps like many others, tend to consider a different moment to
have been the most poignant and moving in the entire life-time of the Buddha.
That moment comes soon after the Buddha gains enlightenment, and just before
Brahma Sahampathi invites the Buddha to preach the Dhamma.
In this moment,
the Buddha, with great compassion, wonders (quite unexpectedly, to our minds)
as to whether he should or should not go out into the world and preach the
Dhamma. It is this moment, this picture of the contemplating Buddha, which
captures that poignancy. For, it is a moment when the Buddha, now surveying the
world, realizes that the decision to go out and preach the Dhamma contains
enormous risks and challenges, that there are many in the world who have a lot
of dust in their eyes, that they are deluded by wrong concepts, ideas and
beliefs.
In other words,
that moment contains the very fundamentals of the philosophy the Buddha
thereafter preached: that element of radical impermanence; that blend of the
good and the bad; the happiness and sadness that enwraps a single moment and
event; the great opportunity that was before the Buddha on the one hand and the
tremendous risks that very opportunity carried with it on the other; the
incomparable message of freedom that now had to be spread, and the glaring
possibility of a restriction of the freedom of others that very message of
freedom, if improperly and wrongly understood, could bring to others.
It was perhaps
a moment in which the Buddha saw hundreds of men and women cross the
metaphorical river with the aid of the raft named the Dhamma and put an end to
their suffering, while a thousand others failed, and failed miserably, and in
the process, did all manner of things to the raft, the river and all around
them. To strive on with
diligence is what is required. And those words contain a very
valuable lesson to the socially-engaged monk, in particular, who is genuinely
and sincerely interested in preserving and promoting the noble teachings of the
Buddha.
May
7, 2012
Dozens of Buddhists
led by monks joined a demonstration on Monday urging Sri Lanka's government to
proceed with plans to dismantle a mosque located in a sacred Buddhist area.
The protesters
marched peacefully through Kalutara town, south of Colombo. Last month, thousands
of Buddhist monks and lay supporters stormed the mosque in the central town of
Dambulla, saying it was constructed illegally.
But residents
say it has been there for nearly half a century, long before the area was
declared a sacred zone. The government announced that the mosque and a Hindu
temple would be demolished and relocated.
Muslim clerics
and politicians have strongly opposed the decision. An organiser of today's
protest, Asoka Menikkgoda, said the government should safeguard Buddhism, the
state religion, and not yield to Muslim pressure.
http://www.deccanchronicle.com/channels/world/asia/sri-lankan-buddhists-demand-demolition-mosque-430
By
Mandana Ismail Abeywickrema
Tuesday, May 08, 2012 Sunday Leader
Rauf Hakeem
The Sri Lanka Muslim
Congress (SLMC) has become the focus of attention over the recent dispute over
a Muslim mosque located within the Dambulla sacred area and the onus is on
party leader and Justice Minister Rauf Hakeem to ensure a peaceful settlement
of the issue.
Meeting The Sunday Leader at his office located at the premises of the Carnival
ice cream parlor in Colpetty, Hakeem took some time out of his busy schedule to
respond to queries on the latest situation with regard to the Dambulla mosque
issue and his role in an ultra nationalist government.
Since the dispute over the Dambulla mosque commenced a few weeks back, Hakeem
and the SLMC have taken the firm stance that the mosque should not be relocated
and that there was no necessity for an alternate land in the event the
government tries to forcibly relocate it.
However, Hakeem denied media reports that the SLMC would quit the government
over the mosque issue saying it would impress upon the government to address
the issue in a just manner to all communities.
Following a meeting with President Mahinda Rajapaksa last week, the SLMC leader
ensured that the President would address the issue without allowing the matter
to get out of hand.
When asked if there has been any finality over the mosque dispute reached with
the President, Hakeem told The Sunday Leader that there is no finality in the
issue.
However, he noted that the indication is that the status quo would remain since
emotions have been aroused and any attempt to forcibly relocate will only
aggravate the situation.
In a pensive mood, he observed that the government needs to reflect on this
issue and resolve it without hastily resorting to any unilateral decisions.
“I indicated to the President that it is best we discuss this issue, to which
he replied he needed time to study the issue a little more.”
The President had told Hakeem that he needed to talk to others including the
Prime Minister before initiating a dialogue with the Muslim ministers.
A thoughtful Hakeem then said that as a mature politician and head of
government, the President is in a very unenviable position.
“It is a challenging situation, which I’m sure he would handle pragmatically.”
The SLMC leader explained that the majority in the government is disturbed by
the manner in which the whole Dambulla mosque issue was brought to focus. He
noted that the government members are conscious of the consequences of the
issue. “On our part too, we feel we have spoken enough and need not be
stirring the pot any further. Best to keep quiet now so that saner counsel will
prevail upon this situation,” he said.
Difficulties in a
nationalist govt.
Being a leader of minority political party in a government that thrives on
nationalism and pushing such sentiments is not an easy task. The SLMC’s
position in the government is therefore unenviable. Nevertheless, a resolute
Hakeem when questioned about this issue responded calmly that one should speak
at the right time. He explained that all minor political parties in a coalition
would feel somewhat intimidated by the very size of the government and it’s
quite natural. “You need to be patient, pragmatic and where necessary
speak your mind without allowing the worry of your leverage inhibit you when it
comes to the right issues,” he said.
Nationalism vs.
reconciliation
The UPFA government is currently under pressure locally and internationally to
expedite the reconciliation process in post war Sri Lanka.
However, patriotism and nationalism being pushed by the government seem to be a
stumbling block in this path to reconciliation and the Dambulla incident is
witnessed as a fall out of nationalist extremism.
When inquired if the nationalism would hamper the country’s path towards
reconciliation, Hakeem reminded of the saying; “patriotism is the last refuge
of the scoundrel.”
“At time you feel like that some xenophobic forces trying to take cover under
the label of nationalism or patriotism and disturb the path to reconciliation.
We must have the courage of our conviction to speak our mind out when thuggery,
intimidation and harassment is implied to achieve their objectives,” he said.
He made a point that in a multi ethnic country like Sri Lanka there’s enough
space for everyone to prosper, provided every one agrees to resolve differences
by way of discussions rather than through demonstrations and public shows of
defiance.
Hakeem also warned that resorting violence could have its own repercussions as
well.
He explained that the danger in resorting to violence on one side is that there
is a tendency on the other side to resort to violence as well.
“Such tendencies need to be restricted by the mature intervention by the top
not to allow racial hatred to dictate the agenda,” he said.
Being heard
Given Hakeem’s maturity and sentiments of bringing reconciliation to post war
Sri Lanka, the question that remains is whether his voice and opinions are
being heard in the government.
When asked if he felt he was being heard in the government, Hakeem is confident
that his voice is heard at the right times.
Referring to the Dambulla mosque issue, the SLMC leader said the message has
sunk in.
“We must also realise the limits of combative language and allow things to
de-escalate,” he said.
He noted that members of the government were aware of the consequences of
issues like the recent incident in Dambulla could have on the country.
“There is realisation that this issue has a tendency to polarise communities
and therefore the best option would be to allow things to settle down for a
while,” Hakeem observed.
“Time is a great
healer!”
Confidence in reconciliation be that as it may, the main challenge before the
government of which Hakeem is a member of is to bring about reconciliation.
Even three years after the end of the war, reconciliation still seems distant.
Hakeem however seems quite confident that the current administration headed by
President Rajapaksa could bring about reconciliation.
He pointed out that the issue is that the country has not had a leader with
such an overwhelming mandate particularly from the South, who has the capacity
to market a reasonable compromise.
He observed that both Chandrika Bandaranaike Kumaratunga and J. R. Jayewardana
had squandered such opportunities since they hibernated for a long time.
“History tells us that economic prosperity is possible only when there is a
strong climate of law and order where rule of law prevails.”
The SLMC Leader noted that in the post conflict situation, this government can
exploit the prevailing conditions to maximise investment opportunities and with
a massive development drive could take the country forward if a genuine attempt
is made to resolve the contentious issues that remain particularly that of a
political settlement.
Hakeem is currently engaged in an endeavor to get the TNA back to the
negotiating table with the government in order to persuade the party to
participate in the proposed Parliamentary Select Committee (PSC) to formulate
the final political solution to the national question.
“I’m now making an attempt to talk to the TNA and the government to try and
break this deadlock and create a win-win situation where the TNA could be
persuaded to engage the government and to participate in the parliamentary
select committee process,” he said.
He believes that the inhibitions on both sides could be overcome with some
simple confidence building assurances.
Nevertheless, he says that it is too early to comment on any possibility of a
success, since he has just begun to listen to TNA’s side of the story.
“I’m confident that their misgivings could be resolved by having a broader
framework agreed upon. The trajectory of the talks thereafter will have to be
managed by the stakeholders through consensus and where that is not possible,
at least by reaching a majority consensus,” Hakeem said.
It was with a never give up attitude that he observed that the only option
available when negotiations break down is more negotiations and nothing else.
Reaching the end of the discussion, Hakeem said on a positive note that he is
reasonably confident that the current impasse on the path to reconciliation
could be brought to an end.
45.
Ayodhya and Dambulla: The situation in Sri Lanka
is entirely different from India
12 May 2012, 11:25 pm
, dbsjeyaraj.com
by Patali Champika
Ranawaka
Was the JHU directly involved in the
attempt to remove the Dambulla mosque?
This was the question posed to
me by an Indian journalist who contacted me recently. I answered in the
negative. His next question was whether the JHU would go in a procession and
tear down the mosque in Dambulla in the same way that the Barathiya Janatha
Party (BJP) tore down the Barbary Mosque in Ayodhya, which it claimed was the
birthplace of God Rama.
I told him no.
I explained that the JHU’s stance was that the prayer hall in question had been
built without obtaining permission from either the Ministry of Religious
Affairs or the Urban Development Authority. I take great care when answering
questions posed by Indian journalists now.
This is because some comments I
made regarding the Koodankulam nuclear power plant were taken out of context by
some of these same journalists, leading to a major diplomatic incident.
What I told a (local) media
institution was that Sri Lanka and India needed a common mechanism for disaster
management in the event of an accident occurring at the plant, and that there
were three conventions in this regard, which have been approved by the
International Atomic Energy Agency (IAEA).
I told them that Sri Lanka would
attempt to take forward discussions on this proposal with India at the next
IAEA session in Vienna. It was reported by the local media institution that Sri
Lanka was presenting a resolution to the Vienna sessions regarding signing an
agreement with India!
This was later picked up by the
Times of India, which claimed that Sri Lanka was going to present a resolution
against India’s Koodankulam power plant at the Vienna session, and this was
being done as a response to India’s vote against Sri Lanka at the UNHRC
sessions in Geneva!
This resulted in many Tamil Nadu
politicians such as Karunanidhi making thundering statements that Sri Lanka had
no right to meddle in India’s internal affairs. These politicians, who speak of
the rights of Tamils in Sri Lanka, forget that there are daily eight hour power
cuts in Tamil Nadu, whereas the Tamil people in this country get 24 hour
electricity.
They also conveniently forget
that those displaced by terrorism in Sri Lanka were provided electricity free
of charge, and that this is not the case in Tamil Nadu
The Indian parliamentary
delegation that visited Sri Lanka recently also made various statements. On the
one hand, what they see when travelling from the South to the North is how the
30-year long war had taken development in Jaffna and the Vanni back by decades.
Thus, the initial impression would be that Tamil people in the North had been
neglected.
When I spoke to Minister Basil
Rajapaksa, who accompanied the Indian delegation, I advised him to also
enlighten them about ethnic Tamil enclaves that exist in Sinhala majority areas
such as Mattakkuliya, Wellawatta, Dehiwala, and Wattala. Comparing Marine Drive
in Wellawatta with the Paranthan–Puthumathalan road will enlighten people as to
how the Tamil community, which lived in Sinhala majority areas benefited from
development schemes run by the Sri Lankan government, whereas those living in
fear under the guns of the LTTE, were subjected to a very different fate.
This would enable anyone to
understand that it was Tiger terrorism, and not pressure from the Sri Lankan
government and certainly not some so-called racism practiced by the Sinhalese,
that brought such suffering on the Tamil community.
Where Western diplomats, some
Indian politicians and media, along with some of our own intellectuals and
journalists have gone wrong is that they look at Sri Lanka’s issue from an
Indian perspective. Some believe ethnic and religious riots, which take place
in India are also common in Sri Lanka. They think Sri Lanka also practices India’s
highly degrading caste system.
They liken the Maoist movement,
popular among tribal peoples in India, to the JVP in Sri Lanka. On one
occasion, former President J.R. Jayawardena likened the SLFP’s ‘Vijaya Group’
to the ‘Naxalites’ in India. As such, Indians claim we need a governing system
along the lines of India’s political model.
I told the Indian journalist who
posed the question about Dambulla that Buddhists and Muslims in Sri Lanka do
not behave the same way as the BJP, along with Hindus and Muslims, behaved in
India. The JHU emphasized that the Dambulla issue was one for the government.
On April 16, 1981, then Prime
Minister Ranasinghe Premadasa gazetted the Dambulla Raja Maha Vihara urban
development area. On June 28, 1984, then Minister of Lands Gamini Dissanayake
brought these lands under the government. On March 24, 1994, Minister Sirisena
Cooray took steps to redevelop the Dambulla sacred area. It was this situation
that the Asgiri maha nayaka thera and chief incumbent of Dambulla Raja Maha
Viharaya tried to explain.
Yet, some opportunists attempted
to portray this as Sri Lanka’s version of Ayodhya. Another group tried to make
this the first shot fired in anger during the upcoming Eastern provincial
council elections. However, the Buddhist and Muslim communities were far more
intelligent than they believed to accept such statements.
I also told this Indian
journalist that the situation in Sri Lanka is entirely different from India.
The Indian Express once carried a news report detailing how in 1984, as many as
3000 persons were killed due to anti-Sikh riots, which erupted after Prime
Minister Indira Gandhi was assassinated by one of her own Sikh bodyguards.
However, not a single Tamil was
harmed even after Tamil racism led to the assassinations of eminent
personalities such as President Ranasinghe Premadasa and Opposition Leader
Gamini Dissanayake, along with the attempted assassination of President
Chandrika Kumaratunga.
The riots of July 1983 occurred
as the then government did not enforce the law. It was more a case of a
complete breakdown in law and order. If not, we would not see so many Tamils
back in Colombo and suburbs within a few months of the disturbances.
Meanwhile, TNA’s Mavai
Senathirajah has apologised to the Tamil people for party leader R.
Sambanthan’s decision to hoist the Lion flag at the joint UNP-TNA May Day rally
in Jaffna. Mano Ganeshan however, has praised him for the gesture. It is
encouraging to see Sambanthan embracing the national flag and national anthem.
The national flag and anthem
also won approval from Tamil leaders including G.G. Ponnambalam in 1948. The
TNA should be realistic even at this late stage. It must accept the fact that
the dream of Eelam they saw in 1970 died with Prabhakaran. However, some
hardcore separatists and extremists in Tamil Nadu still cling onto this dream.
This is akin to the dream still
held by some living overseas of establishing a “Khalistan” in Punjab. It would
become much easier for us to work for the upliftment of the Tamil people if the
TNA accepted this fact. However, we must also be willing to come forward to
undertake this endeavor with or without the TNA. courtesy: The Nation.lk
