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Relevant bibliographies by topics / Ethnic conflict Nationalism Sri Lanka

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Academic literature on the topic 'Ethnic conflict Nationalism Sri Lanka'

Author: Grafiati

Published: 4 June 2021

Last updated: 12 February 2022

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Journal articles on the topic "Ethnic conflict Nationalism Sri Lanka"

1

Shankar, Shylashri. "Neil DeVotta:Blowback: Linguistic Nationalism, Institutional Decay, and Ethnic Conflict in Sri Lanka." Democracy and Security 4, no. 1 (2008): 86–88. http://dx.doi.org/10.1080/17419160601093983.

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French, Brigittine M. "BlowBack: Linguistic Nationalism, Institutional Decay, and Ethnic Conflict in Sri Lanka. Neil DeVotta." Journal of Anthropological Research 61, no. 2 (2005): 244–45. http://dx.doi.org/10.1086/jar.61.2.3630870.

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Eisenlohr, Patrick. "NEIL DEVOTTA, Blowback: Linguistic nationalism, institutional decay, and ethnic conflict in Sri Lanka." Language in Society 35, no. 05 (2006): 747–50. http://dx.doi.org/10.1017/s0047404506260342.

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Kucukcan, Talip. "Nationalism and Religion." American Journal of Islam and Society 13, no. 3 (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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BOSE, SUMANTRA. "State Crises and Nationalities Conflict in Sri Lanka and Yugoslavia." Comparative Political Studies 28, no. 1 (1995): 87–116. http://dx.doi.org/10.1177/0010414095028001006.

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State disintegration and nationalities conflict has emerged as perhaps the central concern of intellectuals and policymakers throughout the contemporary world. This article undertakes, within a theoretical and conceptual framework, a comparative analysis of the causation of state crises and nationalities conflict in two particularly stark, but apparently disparate, cases: Sri Lanka and the former Yugoslavia. The author emphatically denies that the eruption of protracted civil war in these countries is due to preexisting ethnic animosities between peoples. Instead, he takes a dynamic view of the concept of the nation and explains the formation (and transformation) of nationalist constituencies and sentiments in Sri Lanka and Yugoslavia in terms of a process of dialectical interaction between the modern state and diverse civil societies. The state crises in Sri Lanka and Yugoslavia, he argues, can be best understood through a critical focus on how centralist, unitarist strategic elites at the helm of state apparatuses in these countries have, over the past several decades, engendered growing political opposition.

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HANIFFA, FARZANA. "Piety as Politics amongst Muslim Women in Contemporary Sri Lanka." Modern Asian Studies 42, no. 2-3 (2008): 347–75. http://dx.doi.org/10.1017/s0026749x07003137.

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AbstractIn this paper I argue that the manner in which piety is perceived and propagated among Muslims in Sri Lanka must be understood as located within the context of ethnic conflict and the polarization between ethnic groups that occurred in its wake. I explore the work of one Muslim women'sda'wa(preaching) group—Al Muslimaat—that pioneered the process of making piety popular among lower-middle and middle-income Muslim women in a semi-urban Colombo neighbourhood. Looking at the group's activities and specifically through analyses of thebayanor lay sermons delivered by their most charismatic member, I look at the nature of the pious practice that is preached. I argue that in making a self-consciously pious Muslim female subject, Al Muslimaatbayansare affecting ideas of masculinity and femininity among the suburban Muslims with whom they work, and recasting Muslimness in a manner exclusive of ethnic others. I argue also that by marginalizing the kafir in propagating the new Muslim, Al Muslimaat and the greater piety movement in Sri Lanka is mirroring the particular incommensurable identities already espoused by the violently strident Sinhala and Tamil nationalisms in the country.

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Thiranagama, Sharika. "The civility of strangers? Caste, ethnicity, and living together in postwar Jaffna, Sri Lanka." Anthropological Theory 18, no. 2-3 (2018): 357–81. http://dx.doi.org/10.1177/1463499617744476.

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The question asked by this article is as follows: How do different kinds of people live together in a hierarchical world that has been challenged and transformed through the leveling effects of deep ethnicization and war? I examine two different kinds of relationships in contemporary postwar Jaffna: first, an inter-ethnic, external Tamil/Muslim division that has led to people relating to each other as categorical strangers; and second, an intra-ethnic, internal caste relationship through which different castes relate to each other as intimate strangers. These inter-ethnic and intra-caste distinctions have been forged through recent histories of violence and struggle, and indicate key tensions and transformations around postwar life on the Jaffna peninsula, part of the former warzone during the Sri Lankan civil war and long considered the ideological heart of Tamil nationalism. When ethnic mobilization—the possibility of egalitarian mutuality and solidarity as well as the pain, trauma and sacrifice of war, and ethnic cleansing—emerges within deeply hierarchical worlds that continually produce modes of distinction, what kinds of struggles arise within inter-ethnic and intra-caste relations? Given that public life is historically built on unequal participation, and that living together has been a historical struggle, we need to ask how we understand the particular embedded civilities that have made living together such a problem over time. Rather than see civility as an abstract code of prescriptions in relation to the maintenance of non-violent order, I suggest that it is possible to see different modalities of civility produced with regard to specific others/strangers. These modalities can conflict with each other, given that civility can be either hierarchically produced or governed by an egalitarian drive toward public forms of dignity and equality. I propose that civility has a social location, discourses, and understandings in hierarchical worlds that are necessarily different depending on who is speaking.

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Sadana, Rashmi. "Blowback: Linguistic Nationalism, Institutional Decay, and Ethnic Conflict in Sri Lanka. By Neil De Votta. Stanford, Calif.: Stanford University Press, 2004. xx, 276 pp. $22.95 (paper)." Journal of Asian Studies 64, no. 2 (2005): 494–95. http://dx.doi.org/10.1017/s0021911805001269.

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Sumanadasa, U. K. "Ethnic conflict in Sri Lanka." Ethnic and Racial Studies 9, no. 2 (1986): 264–69. http://dx.doi.org/10.1080/01419870.1986.9993529.

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Hensman, Rohini. "Feminism and Ethnic nationalism in Sri Lanka." Journal of Gender Studies 1, no. 4 (1992): 500–509. http://dx.doi.org/10.1080/09589236.1992.9960516.

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Dissertations / Theses on the topic "Ethnic conflict Nationalism Sri Lanka"

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DeVotta, Neil. "From linguistic nationalism to ethnic conflict Sri Lanka in comparative perspective /." Access restricted to users with UT Austin EID Full text (PDF) from UMI/Dissertation Abstracts International, 2001. http://wwwlib.umi.com/cr/utexas/fullcit?p3031040.

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O'Sullivan, Meghan. "Identity and institutions in ethnic conflict : the Muslims of Sri Lanka." Thesis, University of Oxford, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.326963.

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Alwan, Samer. "Etnické konflikty v mezinárodních vztazích: Případová studie Srí Lanka." Master's thesis, Vysoká škola ekonomická v Praze, 2008. http://www.nusl.cz/ntk/nusl-15517.

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The thesis deals with the ethnic conflict on Sri Lanka from the point of view of the constructivist theory of identity and cultural schemes. The history of the island is explained through this attitude, particulary an impact of colonization on a local society and on contruction of ethnic identities. At the end, the main causes of the conflict are pinpointed, possible future provisions are recommended and the current situation is assessed.

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Manoharan, Argumugam Kandiah. "Ethnic conflict in Sri Lanka 1948-1998." Thesis, London South Bank University, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.434571.

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Bush, Kenneth David Carleton University Dissertation International Affairs. "Negotiating ethnic conflict: the Indo-Sri Lanka Agreement of July 1987." Ottawa, 1989.

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6

LaBine, Randal. "Religion and conflict a study of identity and nationalism in Bosnia, Sri Lanka, Sudan, and Afghanistan /." Theological Research Exchange Network (TREN), 2001. http://www.tren.com.

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England, Martha Elizabeth. "Ethnic Conflict and Contemporary Social Mobilization: Exploring Motivation and Political Action in the Sri Lankan Diaspora." Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/35026.

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Members of the diaspora are conflict actors with an agency that is important to include in conflict theories and analysis of international relationships. Scholarship suggests its origins, and thereafter changes in the conflict cycle effect decision-making and mobilization in the diaspora, but the conditions and mechanisms that inform these processes are undertherorized. The Sri Lankan conflict and its Toronto based diasporas are used to explore processes of diasporization and mobilization in the context a changed political landscape. A series of semi-structured interviews and a short survey asks respondents to assess their motivations for mobilization. The comparative work is within and between ethnic groups. New Institutionalism underscores this project. Butler’s (2001) epistemology, Brinkerhoff’s (2005) identity-mobilization framework, the political process model and insights from the New Social Movement literature are used to situate politicized identities and political activism directed toward the homeland. Attention is paid to factor processes.

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Lewis, David. "Sri Lanka's Muslims: Caught in the Crossfire." International Crisis Group, 2007. http://hdl.handle.net/10454/3911.

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No<br>Throughout much of the 25-year Sri Lankan conflict, attention has focused on the confrontation between the majority Sinhalese and the minority Tamils. The views of the country¿s Muslims, who are 8 per cent of the population and see themselves as a separate ethnic group, have largely been ignored. Understanding their role in the conflict and addressing their political aspirations are vital if there is to be a lasting peace settlement. Muslims need to be part of any renewed peace process but with both the government and LTTE intent on continuing the conflict, more immediate steps should be taken to ensure their security and political involvement. These include control of the Karuna faction, more responsive local and national government, improved human rights mechanisms and a serious political strategy that recognises minority concerns in the east. At least one third of Muslims live in the conflict-affected north and east and thus have a significant interest in the outcome of the war. They have often suffered serious hardship, particularly at the hands of the Tamil rebel group, the Liberation Tigers of Tamil Eelam (LTTE). Since 1990 Muslims have been the victims of ethnic cleansing, massacres and forced displacement by the insurgents. The 2002 ceasefire agreement (CFA) was a disappointment to many Muslims. They had no independent representation at the peace talks, and many feared that any agreement that gave the LTTE exclusive control of the north and east, even in a federal arrangement, would be seriously detrimental to their own interests. Despite talks between Muslim leaders and the LTTE, they continued to suffer violent attacks. Since the resumption of large-scale military action in mid-2006, Muslims have again been caught up in the fighting in the east. Dozens have been killed and thousands displaced. They have also come into conflict with a new, pro-government Tamil paramilitary group, the Karuna faction. Memories of LTTE oppression are still fresh, and rancorous disputes with Tamils over land and resources remain potent in the east. Muslim political leaders have often been divided, representing different historical experiences and geographical realities as well as personal and political differences. Muslims in the east and north ¿ who have been fundamentally affected by the conflict ¿ often have very different views from those who live in the south among the Sinhalese. Nevertheless, there is consensus on some key issues and a desire to develop a more united approach to the conflict. Muslims have never resorted to armed rebellion to assert their political position, although some have worked with the security forces, and a few were members of early Tamil militant groups. Fears of an armed movement emerging among Muslims, perhaps with a facade of Islamist ideology, have been present since the early 1990s, but most have remained committed to channelling their frustrations through the political process and negotiating with the government and Tamil militants at different times. There is no guarantee that this commitment to non-violence will continue, particularly given the frustration noticeable among younger Muslims in the Eastern province. In some areas there are Muslim armed groups but they are small and not a major security threat. Fears of armed Islamist movements emerging seem to be exaggerated, often for political ends. Small gangs have been engaged in semi-criminal activities and intra-religious disputes, but there is a danger they will take on a role in inter-communal disputes if the conflict continues to impinge upon the security of co-religionists. There is increasing interest among some Muslims in more fundamentalist versions of Islam, and there have been violent clashes between ultra-orthodox and Sufi movements. This kind of violence remains limited and most Muslims show considerable tolerance to other sects and other faiths. Nevertheless, the conflict is at least partly responsible for some Muslims channelling their frustrations and identity issues into religious disputes. Muslim peace proposals have tended to be reactive, dependent on the politics of the major Tamil and Sinhalese parties. Muslim autonomous areas in the east are being pursued but seem unlikely to be accepted by the present government. Muslims are concerned about Colombo¿s plans for development and governance in the east, which have not involved meaningful consultation with ethnic minorities and do not seem to include significant devolution of powers to local communities. In the longer term, only a full political settlement of the conflict can allow historical injustices against the Muslims to be addressed and begin a process of reconciliation. The LTTE, in particular, needs to revisit the history of its dealings with the Muslims if it is to gain any credibility in a future peace process in which the Muslims are involved. Only an equitable settlement, in which Sinhalese, Tamil and Muslim community concerns are adequately addressed, can really contain the growing disillusionment among a new generation of Sri Lankan Muslims.

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Connor, Robert J. "Defeating the modern asymmetric threat." Thesis, Monterey, Calif. : Springfield, Va. : Naval Postgraduate School ; Available from National Technical Information Service, 2002. http://library.nps.navy.mil/uhtbin/hyperion-image/02Jun%5FConnor.pdf.

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Nanayakkara, Samantha Vijithanganie. "Olympism in practice: an evaluation of the effectiveness of an Olympism education programme to resolve conflicts between primary school students in Sri Lanka." Thesis, University of Canterbury. Sciences and Physical Education, 2012. http://hdl.handle.net/10092/6682.

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Societies divided by brutal conflicts require possible ways to reconstruct their peaceful societies. As a nation that is divided by an ethnic conflict that spanned almost three decades, Sri Lanka urgently requires an ongoing peace process. High quality education for the younger generation can provide the positive force for generating peace and preventing from future conflicts. This study investigated how Olympism education could strengthen conflict resolution competencies among primary students in ethnically divided societies in Sri-Lanka. This research examined the initiatives first by coming across the impact of education in promoting peace among Sri Lankan primary students. Secondly, the study provided an explanation for the potential of Olympism in conflict resolution and promoting peace among Sri Lankan primary students. The study introduced an integrated model of Olympism values and conflict resolution strategies, and this program was trialed in two primary schools one each of the two main ethnic groups of Singhalese and Tamils in Sri Lanka. A mixed method approach was used and data was collected using surveys and interviews. In each school, there was one group that was taught the programme and was the experimental group, and there was a control group not taught the programme. The pre and post-test survey data from all students in the control and experimental groups were analysed according to four hypothesises using Analysis of Variance. The interviews of 16 students from the experimental group from both schools were analysed thematically and contributed data about students’ perspectives. This study aimed to discover possible unifying factors and attain a more holistic view about the nexus of Olympism, physical education and conflict resolution. Considering the effects of the intervention, the most notable finding of this study was that conflict resolution and Olympism education integrated curriculum intervention significantly improved experimental group students’ conflict resolution competencies. It was also found that students’ conflict resolution competencies improved regardless of their gender or ethnicity. The experimental group students also had an increase in Olympism competencies. The competencies that students had the greatest change were related to physical, social, critical and conflict resolution literacy. The findings from the interviews supported the stages of Mezirow’s Transformative Learning theory. This research concluded that strategically designed and carefully managed Olympism lessons could help students to develop and enhance competencies of conflict resolution.

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Books on the topic "Ethnic conflict Nationalism Sri Lanka"

1

Buddhism and ethnic conflict in Sri Lanka. State University of New York Press, 2009.

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Blowback: Linguistic nationalism, institutional decay, and ethnic conflict in Sri Lanka. Stanford University Press, 2004.

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Roberts, Michael. Primordialist strands in contemporary Sinhala nationalism in Sri Lanka: Urumaya as ur. Marga Institute, 2001.

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Ethnic confrontation and national integration in Sri Lanka: Some marginal comments. Stamford Lake, 2011.

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Alison, Miranda H. Women and political violence: Female combatants in ethno-national conflict. Routledge, 2009.

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Devika, Mistry, and Strategic Foresight Group (Mumbai, India), eds. Cost of conflict in Sri Lanka. Strategic Foresight Group, 2006.

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Centre for Reconciliation and Co-existence and Lakshman Kadirgamar Institute for International Relations and Strategic Studies, eds. 1975-2014 Sri Lanka. Centre for Reconciliation and Co-existence, 2013.

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Uyangoda, Jayadeva. Ethnic conflict in Sri Lanka: Changing dynamics. East-West Center Washington, 2007.

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Uyangoda, Jayadeva. Ethnic Conflict in Sri Lanka: Changing Dynamics. East-West Center Washington, 2007.

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Vanniasingham, Somasundaram. Sri Lanka, the conflict within. Lancer, 1988.

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Book chapters on the topic "Ethnic conflict Nationalism Sri Lanka"

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de Mel, Neloufer, Kumudini Samuel, and Champika K. Soysa. "Ethnopolitical Conflict in Sri Lanka: Trajectories and Transformations." In Handbook of Ethnic Conflict. Springer US, 2011. http://dx.doi.org/10.1007/978-1-4614-0448-4_5.

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Saravanamuttu, Paikiasothy. "Sri Lanka — the Intractability of Ethnic Conflict." In The Management of Peace Processes. Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780333993668_6.

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Bush, Kenneth D. "An Overview of Sri Lanka." In The Intra-Group Dimensions of Ethnic Conflict in Sri Lanka. Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230597822_3.

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Bush, Kenneth D. "Critical Juncture V: 1987 Indo-Sri Lanka Agreement." In The Intra-Group Dimensions of Ethnic Conflict in Sri Lanka. Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230597822_8.

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Roberts, Michael. "Ethnic Conflict in Sri Lanka and Sinhala Perspectives: Barriers to Accommodation1." In Exploring Confrontation. Routledge, 2021. http://dx.doi.org/10.4324/9781315077277-13.

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Bush, Kenneth D. "Beyond Billiard Ball Analysis." In The Intra-Group Dimensions of Ethnic Conflict in Sri Lanka. Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230597822_1.

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Bush, Kenneth D. "Fitting the Pieces Together." In The Intra-Group Dimensions of Ethnic Conflict in Sri Lanka. Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230597822_10.

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Bush, Kenneth D. "Learning to Read between the Lines." In The Intra-Group Dimensions of Ethnic Conflict in Sri Lanka. Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230597822_2.

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Bush, Kenneth D. "Critical Juncture I: 1948 Independence and the Disenfranchisement of the Plantation Tamils." In The Intra-Group Dimensions of Ethnic Conflict in Sri Lanka. Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230597822_4.

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Bush, Kenneth D. "Critical Juncture II: 1956 Election and the Premiership of S.W.R.D. Bandaranaike." In The Intra-Group Dimensions of Ethnic Conflict in Sri Lanka. Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230597822_5.

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