The Role of Sinhala Buddhism and Sri Lankan Moors Organizations in Shaping Sri Lanka’s Socio-Political Landscape

Sri Lanka’s socio-political framework has been profoundly influenced by its religious communities, particularly the Sinhala Buddhists and Sri Lankan Moors. These two groups have had a lasting impact on the country's political, social, economic, and cultural evolution, working both independently and in collaboration to navigate the complexities of Sri Lanka's development. This analysis focuses on their respective organizational structures and their influence on Sri Lanka’s governance, with particular attention to how they have handled external influences like India and the West.

1. Early Institutionalization of Sinhala Buddhism and Moors Organizations

Sinhala Buddhism:

The organizational structure of Sinhala Buddhism in Sri Lanka dates back centuries, with its roots embedded in the monastic system. Institutions like the Mahavihara, Abhayagiri, and Jetavana monasteries played pivotal roles in advising Sinhalese kings. This influence extended beyond religious matters, deeply intertwining with governance and statecraft, and contributing to the formation of Sinhala Buddhist identity. These monastic systems were integral in establishing educational systems and legal frameworks, further reinforcing Buddhist cultural hegemony.

By the early 20th century, with the arrival of colonial powers and subsequent Buddhist revival movements like the Maha Bodhi Society (1891) and the Young Men's Buddhist Association (1898), Sinhala Buddhists began to mobilize politically, forming organizations that sought to preserve Buddhism’s position in Sri Lanka.

Sri Lankan Moors:

The Sri Lanka Moors were more proactive in organizing themselves politically. The Sri Lanka Moors Association, founded in 1923, predates the formation of India’s RSS (1925) by two years. The Moors, recognizing the need for a collective voice, sought to secure their civil, social, and political rights in a Sinhala-majority society. Their early organization was crucial in promoting unity within the community, advancing education, and advocating for political representation.

The Moors' efforts were primarily aimed at preserving their Islamic identity and cultural heritage, emphasizing education and economic development to strengthen their community's position in Sri Lanka.

2. Political and Social Mobilization

Sinhala Buddhist Political Mobilization:

After Sri Lanka gained independence in 1948, Sinhala Buddhism became a powerful force in the country’s political landscape. Sinhala Buddhist organizations like the All Ceylon Buddhist Congress (1919), Jathika Hela Urumaya (JHU, 2004), and the controversial Bodu Bala Sena (BBS, 2012) were influential in promoting Sinhala Buddhist nationalism. The Sinhala Only Act (1956), passed under the leadership of S.W.R.D. Bandaranaike, epitomized the success of Sinhala Buddhist political mobilization. These organizations advocated for the primacy of Sinhala Buddhism in national governance, further shaping the political narrative.

Sri Lankan Moors Political Efforts:

The Sri Lanka Moors Association (1923), on the other hand, was more focused on securing political representation and defending the rights of the Muslim community. The Moors sought a balance between protecting their Islamic faith and cultural practices while contributing to Sri Lanka's broader governance structure. Unlike Sinhala Buddhist organizations that integrated their religious ideology into governance, the Moors’ efforts were geared toward securing political participation within a broader national framework.

3. Hindu Tamils and the Absence of a Strong Political Organization

Unlike the Sinhala Buddhists and Sri Lankan Moors, the Sri Lankan Hindu Tamils have not developed a strong, unified political organization within Sri Lanka. This is a significant issue for the community, as it has prevented the formation of a cohesive political and social voice within the country's governance structure. The lack of organization has also hindered their ability to connect and advocate effectively as Hindus.

A major contributing factor to this lack of unity is the influence of Tamil Nadu politics from India, particularly after the 1960s. The political dynamics in Tamil Nadu, including the rise of Tamil nationalism and the influence of parties like the DMK and AIADMK, have had a significant impact on the way Sri Lankan Hindu Tamils view their identity. The political discourse from Tamil Nadu often centers around Tamil ethnicity rather than religion, further dividing the Tamil community along ethnic lines and weakening efforts to form a unified Hindu Tamil identity.

This fragmentation has left the Sri Lankan Tamil Hindus vulnerable to both political and religious challenges within the country, as their voices remain scattered and unorganized compared to their Sinhala Buddhist and Sri Lankan Moor counterparts.

4. Collaboration and Tensions

Despite their differing religious and cultural backgrounds, Sinhala Buddhists and Sri Lankan Moors shared common interests in resisting colonial rule and later foreign influences. Both groups recognized the importance of maintaining Sri Lankan identity and sovereignty, particularly in relation to India and the West. This shared interest led to a number of instances of collaboration, particularly when political forces threatened their cultural and religious identity.

[Before the Easter attack, the NTJ team had promised to kill all non-Muslims (Kafirs) in Sri Lanka]

The attacks on 21 April 2019, took place in several locations across Sri Lanka. In Colombo, the capital of Sri Lanka, the blasts targeted prominent hotels like the Shangri-La, Cinnamon Grand, and Kingsbury, killing over 200 people. Additionally, churches in Batticaloa and Negombo, including St. Sebastian's Church and Zion Church, were also struck, with St. Sebastian's Church alone resulting in at least 100 deaths, bringing the total casualties to over 300.

However, the relationship between these communities has not always been harmonious. Tensions have arisen, especially when Sinhala Buddhist nationalism was seen to encroach upon the rights of minority communities, including the Moors. Despite this, both groups have historically sought to preserve their respective identities within the larger political framework of Sri Lanka.

5. Key Observations and Conclusions

Early Political Mobilization: The Sri Lanka Moors Association (1923) preceded the RSS (1925), showing that the Moors had a head start in political organization within Sri Lanka. Their focus was on securing representation, education, and economic development, while the RSS in India aimed to unite Hindus and revive Hindu nationalism.

Sinhala Buddhism's Institutional Role: Sinhala Buddhism has had a deeper and longer institutional influence in Sri Lanka, with its monastic systems contributing to governance, education, and law for centuries. This contrasts with Sri Lankan Moors, who focused primarily on community representation and cultural preservation.

Sri Lankan Hindu Tamils' Lack of Organizational Unity: The Hindu Tamils in Sri Lanka have struggled to develop a unified political voice, a challenge compounded by the influence of Tamil Nadu politics. Unlike the Sinhala Buddhists and Moors, the Tamil Hindus have not formed a strong political organization, making it difficult for them to unite as a religious community or effectively advocate for their interests within Sri Lanka.

Collaboration Against External Forces: Both Sinhala Buddhists and Sri Lankan Moors shared a common interest in resisting foreign influence, especially Western colonial powers and Indian political movements. Their collaborative efforts were driven by the need to protect their respective identities and preserve their sovereignty in the face of external pressures.

Conclusion

The Sinhala Buddhist and Sri Lankan Moor organizations have been central to the shaping of Sri Lanka's political, social, and cultural structures. While Sinhala Buddhism has historically had a more dominant role in governance, the Sri Lanka Moors, through their early political organization, have played a crucial role in defending the rights of their community. Their ability to collaborate on common national goals has been essential in preserving Sri Lanka’s sovereignty against external influences like India and the West.

The Sri Lankan Hindu Tamils, however, have not been able to build a strong, unified political organization, mainly due to external factors like the Tamil Nadu influence, which has fragmented their ability to unite under a common Hindu identity. This lack of organizational strength has left the Hindu Tamils at a disadvantage when it comes to advocating for their rights and securing their position within Sri Lanka's complex political landscape.

This analysis underscores the complex interplays between religion, politics, and community in Sri Lanka, highlighting the importance of organizational unity for safeguarding cultural and religious identities in the face of internal and external challenges.

Nila Bala (Balananthini Balasubramaniam)

14:59

United Kingdom

26/03/2025

(Facts of history)