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| 1 |
ID:
131907
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| Publication |
2014.
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| Summary/Abstract |
This paper discusses the material effects of the theorisation of the contemporary Sri Lankan Tamil diaspora around the 1983 Colombo riots. In the complicated aftermath of the end of the Sri Lankan civil war in 2009, it is necessary to rethink the way in which diasporic history has been constructed in order to factor in its multiple dimensions and underlying dynamics. By critically foregrounding the key literature on the Sri Lankan Tamil diaspora, which is definitive to understanding the history of Sri Lankan Tamil emigration around the 1983 riots, the modern diaspora can be framed anew by longer and more diverse historical perspectives.
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| 2 |
ID:
056690
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| 3 |
ID:
160069
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Post-civil war, Buddhism has gone from being a privileged religion in Sri Lanka to a hegemonic religion. If the ethnic conflict with the Liberation Tigers of Tamil Eelam calcified Sinhalese Buddhist sensibilities, the comprehensive victory over the group has emboldened Sinhalese Buddhist nationalists who insist on majority superordination and minority subordination. This essay discusses how the nationalist ideology undergirding Sinhalese Buddhist majoritarianism has exacerbated religious intolerance especially towards the island's Muslims and Christian Evangelicals.
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| 4 |
ID:
144358
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This article investigates a particular sub-section of South Asian literature in English, namely, contemporary diasporic social realism fiction by Sri Lankan authors. It not only explores the little-discussed Sri Lankan Sinhalese diaspora which is usually overshadowed by the more numerous and better known Sri Lankan Tamil diaspora, but it also focuses on middle-/upper middle-class migrants, whose migration, assimilation and resettlement encompass a very particular set of issues, especially with relation to their class and background. Middle-/upper middle-class Sinhalese migrants from Sri Lanka are more commonly economic migrants (as opposed to political migrants, refugees or asylum seekers). Sinhalese migrants carry a considerable amount of social capital, but generally seem unable to translate this into the correct and recognised currency of the host country, leading to certain frustrations and subsequent necessary (and occasionally painful) identity negotiations. Using Sri Lankan writing in English (SLWE), this article investigates the struggles of middle-/upper-class, Sinhalese economic migrants who attempt to negotiate their integration in their new host societies at a lower socio-economic level than that from whence they came.
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| 5 |
ID:
102824
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| Publication |
2011.
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| Summary/Abstract |
Sri Lanka's Sunni Muslims or "Moors", who make up eight percent of the population, are the country's third largest ethnic group, after the Buddhist Sinhalese (seventy-four per cent) and the Hindu Tamils (eighteen per cent). Although the armed LTTE (Tamil Tiger) rebel movement was defeated militarily by government forces in May 2009, the island's Muslims still face the long-standing external threats of ethno-linguistic Tamil nationalism and pro-Sinhala Buddhist government land and resettlement policies. In addition, during the past decade a sharp internal conflict has arisen within the Sri Lankan Muslim community between locally popular Sufi sheiks and the followers of hostile Islamic reformist movements energised by ideas and resources from the global ummah, or world community of Muslims. This simultaneous combination of "external" ethno-nationalist rivalries and "internal" Islamic doctrinal conflict has placed Sri Lanka's Muslims in a double bind: how to defend against Tamil and Sinhalese ethnic hegemonies while not appearing to embrace an Islamist or jihadist agenda. This article first traces the historical development of Sri Lankan Muslim identity in the context of twentieth-century Sri Lankan nationalism and the south Indian Dravidian movement, then examines the recent anti-Sufi violence that threatens to divide the Sri Lankan Muslim community today.
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| 6 |
ID:
185587
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| Summary/Abstract |
Developed ostensibly to enhance social interaction, social media has become a powerful tool of pedagogy, cognition and politics. Visual content is particularly powerful since it is processed quicker than text, generating immediate emotional responses and a higher degree of memorability. This study looks at the way ‘Sinhalaness’ has been visually portrayed on social media by Sinhalese users by analysing a body of visual artefacts publicly posted on Facebook between 2011 and 2018. A content analysis of these suggests that in the immediate period after the civil war (1983–2009), online Sinhalaness has become largely defined by an increased religious, specifically Buddhist, consciousness, supplemented by war memories. This contrasts with the largely linguistic basis of Sinhala identity articulated in the pre-2009 period.
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