Introduction

The recent speech by Sri Lankan President Gotabaya Rajapaksa, broadcast on television and radio channels on November 18, 2020, has reignited debates around the notion of Sinhala chauvinism in Sri Lanka. The President's statement equating the nation with the majority Sinhalese community has stirred concerns about the country's pluralist character and composite culture. This article explores these issues while emphasizing the need for a more inclusive and tolerant political system.

The Tyranny of the Majority

President Rajapaksa's speech highlighted the fears of the majority Sinhala community and positioned them as the protectors of the nation's heritage and resources. This has led to the perception that the Sinhalese community is the only one concerned with the country's interests. However, such an approach overlooks the rich diversity that defines Sri Lanka's cultural tapestry.

The Diverse Heritage of Sri Lanka

A distinguished anthropologist, Professor Gananath Obeyesekere, has debunked the myth of the Aryan/Dravidian divide. His research reveals that the ancestry of various communities in Sri Lanka is deeply intertwined, with significant influences from South India. This intermingling of cultures contradicts the notion of a centuries-long conflict between Sinhalese and Tamil communities.

The Influence of South India on Sri Lankan Buddhism

The growth and flourishing of Theravada Buddhism in Sri Lanka have been instrumental in its transmission and development. This is evident in the Tamil epic Manimekalai, which is considered a literary gem of Theravada Buddhism. Additionally, before the European era, a substantial number of Lankan Tamils practiced Buddhism, indicating a historical and cultural continuity.

Composite Culture in Sri Lanka

Sri Lanka's composite culture is manifest in various ways. Many communities adhere to multiple religions, with significant cultural influences crossing religious boundaries. For instance, Hindu Bhakti cults have shaped Buddhist practices, and images of Hindu gods can be found in Buddhist Chaityas. The deity Skanda Muruga serves as a common intersection of several religious traditions. In Kataragama, a site of religious pilgrimage, both Hindus, Buddhists, Christians, and Muslims coexist in a spirit of tolerance and goodwill.

The Legacy of Ethnic Tensions

While cultural commonalities exist, chauvinist narratives continue to perpetuate the notion of ancient animosities. These narratives can lead to atrocities, as Voltaire famously warned. The ethnic conflict in Sri Lanka is largely the result of post-independence politics, particularly from 1956, when the Sinhalese ruling class excluded minority claims to establish a nation based on Sinhala language and Buddhist religion.

Challenges to Ethnic Reconciliation

Eleven years after the end of the war, ethnic reconciliation remains elusive. The President and his brothers have further reinforced the idea of the majority community's dominance, signaling a possible exacerbation of ethnic tensions. For a meaningful solution, there must be a political system that embraces tolerance, power-sharing, and devolution. In the context of a globally interconnected world, it is imperative that no country remains isolated.

Role of the International Community

The international community is likely to exert pressure on Sri Lanka to abandon its current course. This is in line with the wisdom of Mahatma Gandhi and Jawaharlal Nehru, who recognized that a nation's greatness lies in how it treats its minorities. The creation of a harmonious political system where multiple identities coexist is essential for ethnic reconciliation.

Conclusion

This article highlights the importance of preserving Sri Lanka's pluralist character and the need for a more inclusive political system. By understanding the historical and cultural interconnections, fostering tolerance and mutual respect, and promoting a spirit of unity, Sri Lanka can transcend the divisive rhetoric and build a resilient and harmonious society.