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Journal articles on the topic 'Buddhism Sri Lanka Rituals'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 January 2023

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1

HERAT, Manel. "Functions of English vs. Other Languages in Sri Lankan Buddhist Rituals in the UK." Acta Linguistica Asiatica 5, no. 1 (June 30, 2015): 85–110. http://dx.doi.org/10.4312/ala.5.1.85-110.

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This paper focuses on the functions of English versus other languages in Sri Lankan Buddhist rituals. The framework for this paper is based on a previous work on the language of Hindu rituals by Pandharipande (2012). This study aims to examine the following research questions: what languages are used for practicing Buddhism? Is English used in Buddhist rituals? What mechanisms are used to sanction change? and (4) Will English replace Sinhala and Pali in the UK? In order to answer these research questions, I collected data by attending Sri Lankan Buddhist festivals and event in the UK and recording sermons and speeches used during these festivals to gather information regarding language use and language change. The study proved to be a worthy investigation, as unlike in Sri Lanka where only either Sinhala or Pali is sanctioned in Buddhist practice, in the UK, Sinhala is undergoing language shift and is being replaced by English during Buddhist sermons and other activities. Although prayers and ritual chantings are still in Pali, most of these are explained to the congregation using English. In addition, the use of English is also sanctioned by the Buddhist clergy, through the use of the internet and other media for purposes of promoting Buddhism and reaching young Sri Lankans born in the UK.

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2

Ahmed, Syed Jamil. "The Ritual of Devol Māduā: Problematizing Dharma in the Ethnic Conflicts of Sri Lanka." New Theatre Quarterly 19, no. 4 (October 8, 2003): 326–46. http://dx.doi.org/10.1017/s0266464x03000228.

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Western consciousness of Sri Lanka tends to be limited to bracketing the secessionist ‘Tamil Tigers’ among the ‘terrorist threats’ facing the world community. In truth, tensions between the Sinhalese and Tamil communities of Sri Lanka go back two millennia, and Syed Jamil Ahmed argues here that the conflict is reflected in the myths of origin of both communities and the rituals through which they are still re-enacted. He believes that one of these, the ritual of Devol Māduā, offers a possible resolution to the problematic relationship between religious and moral law, or dharma, and the pragmatics of statecraft in Sri Lanka. After examining the historical context of Buddhism in Sri Lanka and the myths of origin associated with the three key deities in the ritual, he offers an episode-by-episode description of the event, and goes on to suggest that the function of the ritual in Sinhalese–Buddhist society is revealing in terms of the dialectics of pacifism and violence that Buddhism faces in Sri Lankan ethnic conflict. Syed Jamil Ahmed is a director and designer based in Bangladesh, where he is Associate Professor at the Department of Theatre and Music in the University of Dhaka. In 2001–2 he was a visiting faculty member at King Alfred's College, Winchester. He wrote on ‘Decoding Myths in the Nepalese Festival of Indra Jātrā’ in NTQ 74, and his full-length publications – Acinpakhi Infinity: Indigenous Theatre in Bangladesh (Dhaka University Press, 2000) and In Praise of Niranjan: Islam, Theatre, and Bangladesh (Dhaka: Pathak Samabesh, 2001) – catalogue the wide variety of indigenous theatre forms in Bangladesh.

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3

de Koning, Deborah. "The Ritualizing of the Martial and Benevolent Side of Ravana in Two Annual Rituals at the Sri Devram Maha Viharaya in Pannipitiya, Sri Lanka." Religions 9, no. 9 (August 21, 2018): 250. http://dx.doi.org/10.3390/rel9090250.

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Within the context of Ravanisation—by which I mean the current revitalisation of Ravana among Sinhalese Buddhists in Sri Lanka—multiple conceptualizations of Ravana are constructed. This article concentrates on two different Ravana conceptualizations: Ravana as a warrior king and Ravana as a healer. At the Sri Devram Maha Viharaya, a recently constructed Buddhist complex in Colombo, Ravana has become the object of devotion. In addition to erecting a Ravana statue in a shrine of his own, two annual rituals for Ravana are organized by this temple. In these rituals we can clearly discern the two previously mentioned conceptualizations: the Ravana perahera (procession) mainly concentrates on Ravana’s martial side by exalting Ravana as warrior king, and in the maha Ravana nanumura mangalyaya, a ritual which focusses on healing, his benevolent side as a healer is stressed. These conceptualizations from the broader Ravana discourse are ritualized in iconography, attributes, and sacred substances. The focus on ritual invention in this article not only directs our attention to the creativity within the rituals but also to the wider context of these developments: the glorification of an ancient civilization as part of increased nationalistic sentiments and an increased assertiveness among the Sinhalese Buddhist majority in post-war Sri Lanka.

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Fujie, Linda, and Wolfgang Laade. "Sri Lanka: Buddhist Chant II: Various Rituals." Yearbook for Traditional Music 26 (1994): 193. http://dx.doi.org/10.2307/768276.

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5

Deegalle, Mahinda. "Buddhist Preaching and Sinhala Religious Rhetoric: Medieval Buddhist Methods to Popularize Theravāda." Numen 44, no. 2 (1997): 180–210. http://dx.doi.org/10.1163/1568527972629858.

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AbstractBuddhist preaching is one of the most neglected areas in modern scholarship. In Buddhist societies, though varieties of preaching rituals are found, existing scholarly literature contains only scattered and often inadequate or misleading references to Buddhist preaching. Since both historians of religions and Buddhologists have tended to ignore the role of Buddhist preachers and preaching in Theravāda Buddhism, this paper stresses the importance of paying attention to ‘preaching’ in developing a holistic understanding of Sinhala Buddhism.Focusing on the term ‘bana,’ this paper examines the development of Buddhist preaching in Sri Lanka. It demonstrates the way bana has functioned in the popularization of Theravāda since the thirteenth century. First, through an examination of inscriptions, it establishes the development of the term bana as an important religio-historical category in Sinhala Buddhism. Second, it examines the specific usage of the term bana in the sense of preaching in the thirteenth century Pūjāvaliya. Finally, focusing on the Butsarana, an early thirteenth century Sinhala text which contains extensive references to bana, it examines the way Vidyācakravartī innovated Theravāda Buddhist intellectual framework by employing an unconventional term such as ‘kāma’ (desire) to describe Theravāda religious concepts in order to popularize them. It argues that Buddhist preaching developed and grew in the context of Sinhala banapot, and functions as a rich cultural, educational, and religious resource influencing the attitudes and practices of Sinhala Buddhists.

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6

WIMALARATANA, WIJITAPURE. "Promotion of Cultural Tourism in Sri Lanka with Special Reference to the North Central Province." Journal of Asian Business and Economic Studies 217 (July 1, 2013): 15–41. http://dx.doi.org/10.24311/jabes/2013.217.01.

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Sri Lanka is an island in the Indian Ocean located to the south of India and separated from Indian subcontinent by a small straight. The island has been one of the major tourist attractions since antiquity. End of the protracted civil war is a blessing for the recent surge of tourist arrival and the rapid expansion of tourism facilities on the island. Although small, the island is rich in religious and cultural diversity with an immense attraction to the tourist. Buddhism is the main religion of the overwhelming majority of people even though Hinduism, Christianity and Islam are practiced side by side by several followers. The rich cultural heritage rotating around the religious practices, tolerance and beliefs ranges from historical monuments and ancient cities through meditation, yoga, folk music and dances, festivities, ceremonies and rituals. Special sites with multi-religious attractions reflect the diversity and uniqueness of a rich culture. North Central province is rich in religious and cultural resources than any other province in Sri Lanka. Only a small fraction of these vast resources has been utilized by the tourism industry so far. The promotion of the religious and cultural tourism products in the province will open new avenues for tourists as well as many people of the province.

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7

Hanwella, Raveen, Varuni de Silva, Alam Yoosuf, Sanjeewani Karunaratne, and Pushpa de Silva. "Religious Beliefs, Possession States, and Spirits: Three Case Studies from Sri Lanka." Case Reports in Psychiatry 2012 (2012): 1–3. http://dx.doi.org/10.1155/2012/232740.

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We describe three patients from different religious backgrounds in Sri Lanka whose possession states were strongly influenced by their religious beliefs. Patient A was a Buddhist who claimed to have special powers given by a local deity named Paththini. Patient B was a Catholic who experienced spirits around her whom she believed were sent by Satan. Patient C was a Muslim and believed she was possessed by spirits. The religious beliefs also influenced the help-seeking behaviour and the rituals or treatments to which they responded.

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8

Kucukcan, Talip. "Nationalism and Religion." American Journal of Islam and Society 13, no. 3 (October 1, 1996): 424–28. http://dx.doi.org/10.35632/ajis.v13i3.2308.

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Following the spectacular disintegration of the Soviet Union, popularand academic interest in nationalism and religion gathered momentum. Inaddition to recent ethnic clashes and religious conflicts in many parts of theworld, particularly the Balkans, Central Asia, the Middle East, and manyAfrican states, questions have been raised about the relation betweennationalism and religion. What, if any, is the relationship between nationalismand religion? To what extent can religion influence the emergenceand maintenance of nationalism? Can religious beliefs and sentiments legitimizea nationalist ideology? What is meant by “religious nationalism,” andhow is it related to nation-states, resistance, and violence? These questionswere addressed during a one-day conference held at the London School ofEconomics, University of London on 22 March 1996. The well-attendedconference was organized by the Association for the Study of Ethnicity andNationalism, which was established in 1990 and has published the journalNations and Nationalism since March 1995.The first paper at the Nationalism and Religion conference was presentedby Bruce Kapferer (University College of London, London, UK).In his paper “Religious and Historical Metaphors in the Context ofNationalist Violence,” he addressed political action, the force of ideologies,and the relevance of mythological schemes to religious and ritual practiceby means of a case study of Sinhalese Buddhists in Sri Lanka and theevents of 1989-90. In his own words, his focus was “the dynamics ofremythologization, or the process . . . whereby current political and economicforces are totalized within mythological schemes constructed in historicalperiods relatively independent of the circumstances of contemporarynationalism” and “the force of such ideological remythologizations, that is,how such remythologizations can became a passionate dimension of politicalactivity and give it direction.”According to Kapferer, the relation of mythologization to routine religiousbeliefs and ritual practice is significant. In his paper, he argued that“nationalism is the creation of modernism and it is of a continuous dynamicnature whose power is embedded in and sanctified by the culture that hasoriginated in the rituals of religion which provide a cosmology for nationalism.Cosmology of religion as diverse as nationalism itself that is far fromuniversal claims but exists in diversity.” Kapferer’s theorization is based onhis research in Sri Lanka where, he thinks, continuing conflict is related tonationalism based on cosmologies. The case of Sri Lanka provides anSeminars, Conferences, Addresses 425excellent example of how the construction of state ideology is influencedby religious forces, in this case Buddhism. Kapferer asserted that religionhad a deep territorialization aspect and that nationalism, in this sense, mighthave functioned as reterritorialization of a particular land and postcolonialstate. One can discern from his statements that, in the construction of stateideology in Sri Lanka, myths written by monks and religious rituals wereused to create a nationalist movement that eventually developed into a violentand destructive force in the context of Sri Lanka. Kapferer believes thatthe hierarchical order of the Sri Lankan state is embedded in the cosmologyof ancient religious chronicles.Christopher Cviic (The Royal Institute of International Affairs, London,UK) analyzed another phenomenon taking place in WesternEurope. His paper, “Chosen Peoples and Sacred Territories: TheBalkans,” discussed the relationship between religion, nation, and statein the Balkans throughout history and analyzed how these forces haveplayed themselves out in current events. According to Cviic, historicaldevelopments in the Balkans can provide important clues to understandingthe ongoing Balkan crisis, in which the Orthodox Church hasassumed the status of a nationalist institution representing the Serbiannation. The roots of these developments and the creation of a mythical“chosen” Serbian nation legitimized by religion can be traced to thedefeat and fall of medieval Serbia at Kosova by the Ottomans. Thisdefeat meant that they lost the land.However, under the Ottoman millet system, non-Muslim communitieswere allowed to organize their religious life and legal and educationalinstitutions. This allowed the Serbs to preserve and develop their ethnicand religious identities under the leadership of the Orthodox Church.Thus, religion and identity became inextricably linked, and the OrthodoxChurch assumed an extremely important role in the public life of individualBalkan nations. Cviic pointed out that “in the case of the Serbs, theirOrthodox Church played an important role in the formation of the modemSerbian nation-state by nurturing the myth of Kosova, named after theKosova Polje defeat by the Turks. Essential to that myth was the view thatby choosing to fight at Kosova Polje, the Serbs had opted for the Kingdomof Heaven. Later on the myth grew into a broader one, representing theSerbs as the martyr/victim people with a sacred mission of wresting theirHoly Territory of Kosova from the infidel Muslims to whom it had fallen.A later variant of that myth defined Serbia in terms of wherever Serbiangraves were to be found.” ...

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Shinde, Kiran. "“Imported Buddhism” or “Co-Creation”? Buddhist Cultural Heritage and Sustainability of Tourism at the World Heritage Site of Lumbini, Nepal." Sustainability 13, no. 11 (May 21, 2021): 5820. http://dx.doi.org/10.3390/su13115820.

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Lumbini—the birthplace of Buddha—was declared a World Heritage Site (WHS) in 1997. This recognition came following sustained efforts by many international organizations and the UN-led master plan that was prepared in the 1970s. Almost 50 years in the making, the Lumbini sacred precinct (WHS) is still a work in progress. Based on the fieldwork conducted in December 2019, this paper examines international and domestic visitation patterns and the complexities of tourism management in Lumbini, and explores the challenges it faces in attracting an international community of Buddhist followers and those interested in Buddhist heritage. Situated amidst a rural hinterland comprising non-Buddhist populations, the Lumbini Sacred Garden master plan covers an area of about 4.5 km2. It has a special “monastic zone” for the construction of 39 international monasteries (13 plots for followers of Theravada and 29 plots for Mahayana monasteries) of which 13 have been built (notable are the Thai, Japanese, Burmese, Sri Lankan, Chinese, Bhutanese, Korean, and European monasteries). The unique architectural styles and following of rituals and cultural practices traditional to the sponsoring native country make these international monasteries into “attractions” for foreign and domestic tourists. This mixing pot of Buddhist cultural heritage can be understood using the conceptual approach of co-creation. However, in practical terms, it is perceived as “imported Buddhism”, based on the resources (both tangible and intangible) that international communities bring to Lumbini. The active role of international monasteries constrains opportunities for the participation of local businesses in the religious tourism economy. Moreover, the limited opportunities for interpretation of this co-created heritage reinforces a sense of alienation for the local community, and poses challenges for the sustainability of tourism and the vitality of Lumbini as a WHS.

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10

Bandyopadhyay, Debashis. "In Defence of the Real: The ‘Pathology’ of Violence in Buddhist Folk Rituals and Statecraft of Sri Lanka: A Psychoanalytic Review." Contemporary Buddhism 17, no. 1 (January 2, 2016): 1–16. http://dx.doi.org/10.1080/14639947.2015.1135534.

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11

Fonseka, EA Gamini. "“Snake” by D.H. Lawrence in a Buddhist Perspective." American Research Journal of English and Literature 7, no. 1 (March 10, 2021): 1–7. http://dx.doi.org/10.21694/2378-9026.21003.

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Snake is a reptile, very much respected in many cultures throughout the world, depending on what species it is. Ornate snake sculptures in Sri Lanka, India, England, China, Greece, Rome, Egypt, Africa, America, Australia, etc. (Steel, 2021) are evidence of the respect the reptile earned in most of the ancient civilisations by becoming a seminal influence in the mythologies, folklores, beliefs, values, morals, rituals, and arts that have evolved in them. Coming from a Western Christian elite socio-cultural background, D.H. Lawrence gets fascinated by the asp rattler that he meets in Sicily in 1920, and in a while tries to kill it under the influence of his zoological knowledge and the warnings he has had on the deadliness of its venom. Later he feels relieved that his attack did not hurt the snake and yet regrets his being indecent to the creature. Lawrence’s delayed realisation of the snake’s right to existence tallies the example of unreserved compassion towards life, irrespective of what species it is, the Buddha sets during his two famous encounters with lethal snakes. Unlike Lawrence’s silent snake, one of the two snakes the Buddha encounters protects him from the rain, and the other vertically challenges him, spraying his deadly venom at him. Nevertheless, the Buddha’s only reaction to them both is to unveil his compassion indiscriminately. Unlike Lawrence, he concludes both encounters without regret. Taking the respective behaviours of Lawrence and the Buddha in the presence of snakes, this paper proposes that, in preventing regret, while managing interactions with other forms of life, compassion inspired by spirituality transcends all other emotions engendered by fascination and apprehension that are part and parcel of Lawrence’s religion, “flesh and blood”

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12

V, Gunapalasingam. "Small Deity Worship in Sri Lanka: A Comparative Study Based on Hindu and Buddhist Religious Traditions." International Research Journal of Tamil 3, no. 4 (September 15, 2021): 99–107. http://dx.doi.org/10.34256/irjt21413.

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The People who have not only multi ethnic, multi -religious and multi -languages in Sri Lanka but also, they follow different beliefs and cultural traditions as well. Hindu and Buddhist religious and cultural traditions are very prominent in Sri Lanka. Even though India is the root cause for the prevailing Hindu and Buddhist traditions in Sri Lanka, both the traditions and its worships and beliefs have unique and independent characteristics different from India. Small deity worship comprises of unique and independent characteristics in Sri Lanka. Small Deity worship in Hindu tradition: Kazhippu ritual, temple ritual, Kumara Deiva worship, Vairava worship, Pathini Amman worship, tree worship, Naga thampiran worship and small deity worship in Buddhist tradition: Thovil, Magapirith, katharagama deio, Bahirava, Pathini Deio, Bothi tree, Maga Naga are compared and identified unique and innovative characteristics among them. In this research, historical method, comparative method and descriptive method have been used. Data gathered from field work are considered as primary sources and data gathered from literature, research articles, manuscripts, etc. considered as secondary sources. Knowing origin and background of Hindu and Buddhist religion, identifying characteristics of small deity worship in Hindu and Buddhist tradition in Sri Lanka, discovering unique and innovative characteristics of small deity worship of Hindu and Buddhist traditions and evaluating values revealed by the two traditions are objectives of the research. Research area for this study is Magoya Divisional Secretary and Eravur Pattu Divisional Secretary. The conclusion of the research is that the small deity worships of the above two traditions fulfills psychological needs of the concerned people and small deity worship beliefs and traditions of Hindu and Buddhist religions will continue for long time.

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13

Harris, Elizabeth J. "Theravada Traditions: Buddhist Ritual Cultures in Contemporary Southeast Asia and Sri Lanka, by John Clifford Holt." Buddhist Studies Review 36, no. 2 (March 19, 2020): 279–81. http://dx.doi.org/10.1558/bsr.40418.

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14

Amratunga, Geethani, and Nadeesha Gunawardana. "Buddhism, Xuanzang and Sri Lanka." International Journal of Scientific and Research Publications (IJSRP) 9, no. 6 (June 24, 2019): p90111. http://dx.doi.org/10.29322/ijsrp.9.06.2019.p90111.

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15

Mori, Sodo. "On Mahayana Buddhism in Sri Lanka." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 38, no. 1 (1989): 425–20. http://dx.doi.org/10.4259/ibk.38.425.

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16

De Silva, Gihani. "Umandawa: Buddhist Transformation in Modern Sri Lanka." Religions 14, no. 1 (January 13, 2023): 118. http://dx.doi.org/10.3390/rel14010118.

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Charismatic Buddhist monks are instrumental in modernising Buddhism as they have been entrusted with an important role of resurrecting religion and Sinhala society throughout the course of Sri Lankan history. Ven. Pitaduwe Siridhamma, later known as Siri Samanthabhadra Arahat Thero, is known as a cosmopolitan modernist monk figure who envisions a modernised form of Buddhism in recent times, which is derived creatively from the discourses and practical ideals in traditional Buddhism. He went further by founding his style initiatives to address Buddhist transformations in modern Sri Lanka. Samanthabhadra revolutionised the monastery space, allowing his supporters to embrace ideals and incorporate them into their everyday life. His project includes a wide range of such activities, expanding opportunities for Buddhist women to pursue their religious vocations, favouring traditional forms of meditation over farming and similar activities. The mission to reform Buddhism in Sri Lanka is not entirely modern, as it also incorporates elements of tradition, as shown in the case study at Umandawa. The modernist ideals and societal demands that define contemporary Buddhism are reflected in the transformation of Buddhism in Sri Lanka.

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17

Allen, Douglas, Richard Gombrich, and Gananath Obeyesekere. "Buddhism Transformed: Religious Change in Sri Lanka." Philosophy East and West 42, no. 2 (April 1992): 375. http://dx.doi.org/10.2307/1399309.

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18

Navaratna-Bandara, A. M. "Nation, Constitutionalism and Buddhism in Sri Lanka." Journal of Church and State 57, no. 4 (October 22, 2015): 760–62. http://dx.doi.org/10.1093/jcs/csv070.

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19

park kyumpyo. "Modern Buddhism and Nationalism in Sri Lanka." Journal of South Asian Studies 17, no. 1 (June 2011): 163–95. http://dx.doi.org/10.21587/jsas.2011.17.1.006.

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20

Chan, Stephen. "Nation, Constitutionalism and Buddhism in Sri Lanka." Round Table 104, no. 2 (March 2, 2015): 240–41. http://dx.doi.org/10.1080/00358533.2015.1017269.

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21

DeVotta, Neil. "Buddhist Majoritarianism and Ethnocracy in Sri Lanka." Sociological Bulletin 70, no. 4 (October 2021): 453–66. http://dx.doi.org/10.1177/00380229211052143.

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Majoritarianism rarely, if ever, accompanies good governance, and Sri Lanka is a case in point. Unwilling to build on a history of pluralism, the island’s post-independence elites manipulated ethnoreligious fissures for political gain. Besides leading to a civil war that lasted nearly three decades, it has also unleashed violence on Muslims and Christians even as the island has consolidated its status as a Sinhalese Buddhist ethnocracy. The ensuing political Buddhism has compromised Buddhism and democracy and placed the country on a militarised and authoritarian trajectory.

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Salgado, Nirmala, and Kevin Trainor. "Relics, Ritual, and Representation in Buddhism: Rematerializing the Sri Lankan Theravāda Tradition." Journal of the American Oriental Society 119, no. 4 (October 1999): 722. http://dx.doi.org/10.2307/604874.

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23

Stadtner, Donald. "Relics, ritual and representation in Buddhism: rematerialiing the Sri Lankan Theravada tradition." Asian Affairs 29, no. 3 (November 1998): 320–64. http://dx.doi.org/10.1080/714041364.

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Balkrishna Govind Gokhale. "Theravada Buddhism and Modernization." Journal of Asian and African Studies 34, no. 1 (1999): 33–45. http://dx.doi.org/10.1163/156852199x00158.

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The twentieth century saw a revival of Buddhism in Sri Lanka and India. Though in both countries it was an instrument of choice it played different roles. The Buddhist revival in Sri Lanka led by Anagarika Dhammapala (1864-1993) though a "spin-off" from the Theosophical movement, became a basis for the Simhala renaissance involving a restatement of the faith and reaffirmation of its cultural values. In India Dr. B.R. Ambedkar (1891-1956) turned to Buddhism in his search for an alternate cultural identity for millions of untouchables (particularly the Mahar community) in his rebellion against the Hindu caste system and its ancialliary social by-product, untouchability. In both cases what was once perceived as an ascetical and renunciatory paradigm was turned into an instrument of political action and social activism.

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Crosby, Kate. "Popularising Buddhism: Preaching as performance in Sri Lanka." Culture and Religion 11, no. 4 (December 2010): 439–42. http://dx.doi.org/10.1080/14755610.2010.527692.

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Yong, Amos. "Buddhism, Conflict and Violence in Modern Sri Lanka." Mission Studies 24, no. 1 (2007): 165–66. http://dx.doi.org/10.1163/157338307x191787.

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Abeysekara, Ananda. "SRI LANKA, POSTCOLONIAL ‘LOCATIONS OF BUDDHISM’, SECULAR PEACE." Interventions 14, no. 2 (June 2012): 211–37. http://dx.doi.org/10.1080/1369801x.2012.687899.

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28

Samuels, Jeffrey. "Buddhism and Caste in India and Sri Lanka." Religion Compass 1, no. 1 (November 27, 2006): 120–30. http://dx.doi.org/10.1111/j.1749-8171.2006.00013.x.

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Muck, Terry C. "Relics, Ritual, and Representation in Buddhism: Rematerializing the Sri Lankan Theravada Tradition (review)." Buddhist-Christian Studies 22, no. 1 (2002): 242–43. http://dx.doi.org/10.1353/bcs.2002.0021.

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30

Grant, Patrick. "Imagining Buddhism in Sri Lanka: Walpola Rahula and Gamini Salgado." Studies in Religion/Sciences Religieuses 33, no. 3-4 (September 2004): 415–27. http://dx.doi.org/10.1177/000842980403300308.

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The modern Buddhist revival in Sri Lanka came to fruition in the period leading up to independence from Britain in 1948. By this time, a broad division had taken shape within Sri Lankan Buddhism between "modernists" and "traditionalists" (Gombrich 1991). These alternatives can be represented by Walpola Rahula's The Heritage of the Bhikkhu and Gamini Salgado's The True Paradise. Both offer an integral vision of Buddhism in the period preceding Independence, but neither deals adequately with the cultural and political complexities of Sri Lanka at that time. Yet these books—like the traditions from which they emerge—also complement one another in ways that intimate a more adequate view of the issues than is imagined by either independently. In such a view, Buddhism might especially discover itself a reconciler of the claims of cultural diversity and the search for a common politics.

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Solé-Leris, Amadeo. "Divine Revelation in Pali Buddhism. Peter Masefield." Buddhist Studies Review 7, no. 1-2 (June 15, 1990): 131–38. http://dx.doi.org/10.1558/bsrv.v7i1-2.15798.

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Kinnard, Jacob N. "Relics, Ritual, and Representation in Buddhism: Rematerializing the Sri Lankan Theravāda Tradition. Kevin Trainor." History of Religions 38, no. 4 (May 1999): 403–7. http://dx.doi.org/10.1086/463565.

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Altalib, Omar, and Stanley Jeyaraja Tambiah. "Buddhism Betrayed? Religion, Politics, and Violence in Sri Lanka." Contemporary Sociology 23, no. 2 (March 1994): 261. http://dx.doi.org/10.2307/2075236.

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Kemper, Steven, and Stanley Jeyaraja Tambiah. "Buddhism Betrayed? Religion, Politics and Violence in Sri Lanka." Man 28, no. 3 (September 1993): 631. http://dx.doi.org/10.2307/2804279.

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35

Cooper, David E. "Locations of Buddhism: Colonialism and Modernity in Sri Lanka." Contemporary Buddhism 11, no. 2 (November 2010): 287–90. http://dx.doi.org/10.1080/14639947.2010.530074.

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Yasmin Fischer, Silke K. "Locations of Buddhism: Colonialism and Modernity in Sri Lanka." Religion 41, no. 3 (September 2011): 489–93. http://dx.doi.org/10.1080/0048721x.2011.584172.

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37

SAMUELS, JEFFREY. "Monastic Patronage and Temple Building in Contemporary Sri Lanka: Caste, Ritual Performance, and Merit." Modern Asian Studies 41, no. 4 (January 11, 2007): 769–95. http://dx.doi.org/10.1017/s0026749x06002502.

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The current article examines temple building and shifting monastic patronage in twentieth and twenty-first century Sri Lanka. Drawing heavily on fieldwork conducted in two separate upcountry villages over the past five years, the author argues that far from passively accepting the failings of local monastics, lay Buddhists are actively and directly involved in shaping their own religious experiences. In examining closely numerous conversations centered on temple construction, this article pays particular attention to how notions about ideal ritual performance, caste discrimination, and merit-making provide lay donors with the needed impetus for building new monastic institutions and, thus, establishing a choice of temple patronage where little or no such choice previously existed.

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Porath, Nathan. "Holt, John Clifford: Theravada Traditions. Buddhist Ritual Cultures in Contemporary Southeast Asia and Sri Lanka." Anthropos 113, no. 1 (2018): 312–13. http://dx.doi.org/10.5771/0257-9774-2018-1-312.

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Formoso, Bernard. "John Clifford Holt, Theravada Traditions. Buddhist Ritual Cultures in Contemporary Southeast Asia and Sri Lanka." Moussons, no. 31 (May 31, 2018): 259–61. http://dx.doi.org/10.4000/moussons.4181.

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SCHONTHAL, BENJAMIN. "Securing the Sasana through Law: Buddhist constitutionalism and Buddhist-interest litigation in Sri Lanka." Modern Asian Studies 50, no. 6 (March 1, 2016): 1966–2008. http://dx.doi.org/10.1017/s0026749x15000426.

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AbstractThis article examines the history and effects of Buddhist constitutionalism in Sri Lanka, by which is meant the inclusion of special protections and status for Buddhism in the island's 1972 and 1978 constitutions, alongside guarantees of general religious rights and other features of liberal constitutionalism. By analysing Sri Lankan constitutional disputes that have occurred since the 1970s, this article demonstrates how the ‘Buddhism Chapter’ of Sri Lanka's constitution has given citizens potent opportunities and incentives for transforming specific disagreements and political concerns into abstract contests over the nature of Buddhism and the state's obligations to protect it. Through this process, a culture of Buddhist legal activism and Buddhist-interest litigation has taken shape. This article also augments important theories about the work of ‘theocratic’ or religiously preferential constitutions and argues for an alternative, litigant-focused method of investigating them.

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Shaffer, Ryan. "Book review: Peter Lehr. 2020. Militant Buddhism: The Rise of Religious Violence in Sri Lanka, Myanmar and Thailand." Journal of Asian Security and International Affairs 8, no. 2 (July 28, 2021): 275–78. http://dx.doi.org/10.1177/23477970211017747.

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De Silva, Premakumara. "Reordering of Postcolonial Sri Pāda Temple in Sri Lanka: Buddhism, State and Nationalism." History and Sociology of South Asia 7, no. 2 (June 12, 2013): 155–76. http://dx.doi.org/10.1177/2230807513479041.

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Schonthal, Benjamin. "Environments of Law: Islam, Buddhism, and the State in Contemporary Sri Lanka." Journal of Asian Studies 75, no. 1 (February 2016): 137–56. http://dx.doi.org/10.1017/s0021911815002053.

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This article uses an important Sri Lankan Supreme Court case concerning religious sound as a starting point for thinking about the intersections of Islam, law, politics, and Buddhism in Sri Lanka. It argues that Sri Lankan Muslims find themselves in three interlacing legal “environments” at the present moment: in an environment of general laws governing religion, in an environment of special laws and administrative bodies for Muslims, and in a broader constitutional environment that grants special recognition to Buddhism. These environments offer differing opportunities and imperatives for expressing Muslim identity, religious equality, diversity, rights, and freedoms in contemporary Sri Lanka. Through a consideration of these legal environments and the way they affected the case, this article illuminates ongoing questions about the legal and political status of Muslims on the island and provides a snapshot of the legal debates and discourses that have flowed into and fortified recent anti-Muslim sentiments on the island.

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Abhayasundere, P. N., and W. K. M. Wijayarathna. "Anthropological gleanings of the work of Martin Wickramasinghe." Vidyodaya Journal of Humanities and Social Sciences 06, no. 02 (July 1, 2021): 55–64. http://dx.doi.org/10.31357/fhss/vjhss.v06i02.05.

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Martin Wickramasinghe is a prominent figure who contributed to various academic spheres in Sri Lanka. Many who define Martin Wickramasinghe only as a creative writer disregards the fact that he was an expert who contributed to a Sri Lankan approach in anthropology. This qualitative research paper analyzes the role of Wickramasinghe in emphasizing the anthropological paradigms in Sri Lankan society during his period. The main objective of this analysis is to provide a comprehensive insight about the impact and contribution of Martin Wickramasinghe’s work to develop anthropology as an academic discipline in Sri Lanka. For this research, we utilized his publications related to anthropology and culture and analyzed the content which underlined important anthropological characteristics. His ‘Sathwa Santhathiya’, ‘Sakaskada’, ‘Mānawa Vidyāwa Ha Sinhala Sanskruthiya’, ‘Buddhism and Culture’ are some renowned works that were applied for this study. Wickramasinghe read widely the works of Darwin, Spencer, Huxley as well as the ethnographies of scholars like Malinowski, Ruth Benedict. One of his major views was that Sri Lankan culture was undermined by the conflict with Western culture, and that Buddhism is one of the institutions that protected it from collapse and disappearance. He comparatively expressed his ideas about diffusionism, one of the significant ideas in cultural anthropology, as an ordinary process which takes place in every society. Wickramasinghe related the ideals of democracy, humanism, socialism, religion, and culture to the context of Sri Lanka. This research concludes that Wickramasinghe's interest in anthropology came at a time when anthropology was not popular in Sri Lanka. He has used his knowledge and ideology from records on anthropology to express critical views on the socio-cultural divisions of Sri Lanka, although he cannot be defined as an anthropologist.

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Jayakody, RL. "Buddhism and traditional medicine in Sri Lanka by Jinadasa Liyaratne." Ceylon Medical Journal 48, no. 2 (August 23, 2011): 64. http://dx.doi.org/10.4038/cmj.v48i2.3380.

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Berkwitz, Stephen C., and H. L. Seneviratne. "The Work of Kings: The New Buddhism in Sri Lanka." Journal of the American Oriental Society 121, no. 2 (April 2001): 281. http://dx.doi.org/10.2307/606569.

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Simpson, Bob. "IMPOSSIBLE GIFTS: BODIES, BUDDHISM AND BIOETHICS IN CONTEMPORARY SRI LANKA." Journal of the Royal Anthropological Institute 10, no. 4 (December 9, 2004): 839–59. http://dx.doi.org/10.1111/j.1467-9655.2004.00214.x.

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McDaniel, Justin. "Buddhism and Ethnic Conflict in Sri Lanka - By Patrick Grant." Religious Studies Review 36, no. 1 (March 2010): 102. http://dx.doi.org/10.1111/j.1748-0922.2010.01414_7.x.

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Abeysekara, Ananda. "The Work of Kings: The New Buddhism in Sri Lanka." American Ethnologist 28, no. 2 (May 2001): 499–501. http://dx.doi.org/10.1525/ae.2001.28.2.499.

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Imtiyaz, ARM. "Buddhism and Electoral Politics in Sri Lanka Politicization, tensions and de-politicization of Buddhism." Journal of Asian and African Studies 49, no. 3 (August 7, 2013): 315–31. http://dx.doi.org/10.1177/0021909613486087.

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