THE CASE OF VEDIKKUNARUMALAI.
Sri Lanka’s diverse social fabric is made up of different ethnic, religious, linguistic, and cultural groups. There is a very clear distinction between different ethnic groups; Buddhism is the religion practiced by a majority of the country’s Sinhala population, a larger portion of Tamils is Hindu, and Muslims are adherents of Islam and Christianity is followed by both Sinhala and Tamil people. While religion is closely tied to the ethnicity, ethno-religious identity is somewhat fluid between Sinhala and Tamil communities since some people from both these communities share a common religion. Although religion had always played a crucial part in the country’s post-independent identity politics, religion itself was never deemed as a direct cause for the armed conflict, ethnic clashes or activities.
However, it was with a deep sense of concern and urgency that the Tamil Diaspora, noted that a five-century old Vedikkunarumalai historical site (Adhi Lingeshvaran Sivan Kovil, NEDUNKERNY) in VAVUNIYA, had been destroyed in the month of March 2023 and similar incidents of the same nature were reported under the false narrative and cover of an alleged military and governmental occupation action. In place of the demolished temple, numerous controversies and rumors spread like wildfire that a presidential mansion would be constructed, thereby desecrating the place. The temple is also the place where ancient memorials were situated, adding to the sacrosanct nature and place for the Hindus in the region and it was a region that was worshiped by sinhalese occasionally as well because buddhism has the origins of the Hindu religion for varying beliefs, spiritual practices thus many tamils and sinhalese share the same roots and it is rarely noticed.
The Sri Lankan multi-ethnic, multi religious and multilingual society has direct links with the legacies left behind by its geographic proximity to busy maritime routes frequented by travelers and traders alike and also as a former colony of three European nations. Historically, different religious groups in Sri Lanka have coexisted with each other for centuries. The post independent separatist conflict and religion-based riots and low-intensity violence and clashes between different ethno-religious communities stand in contrast to the centuries old tradition of coexistence and the reality of fluid identities among the various communities in Sri Lanka.
In Sri Lanka we have the freedom to practice our religions. Hinduism in Sri Lanka has been politically targeted and used by various instrumentalists in the way it has resilience which is linked to a popular appeal rather than to any organized defense based on ‘agamic’ principles. Furthermore, according to civil society groups, social media campaigns are a targeted trend in which religious minorities are motivated with hatred and misconceptions and false narrative which hinder the community and social bonds. According to the press reports, various statements have repeatedly claimed that influenced groups and authorities for not acting against those inciting hatred against the Muslim and Tamil community and fueling an uncertainty and confusion among the citizens. Similarly, with regards to the destruction made in Keerimalai this could be an event made to project a false portrayal or create a sense of hatred to a particular community which may be conducted and influenced by an external third party member or country.
Although religion is neither inherently violent nor inherently non-violent but an ambivalent domain that can be used effectively to be manipulated for both violence and peace. The Sri Lankan government and its citizens must collectively bridge the gaps and strengthen the unity along with the religious leaders to play a hybrid, dualistic role as agents of peace against violence. The post-war context has seen the emergence of new fault lines and discourses mobilized by ethno-nationalism and identity politics. Remembering and keeping in mind that a fault line developed along religious identity may produce new enemies and new ethno-religious discourses that sometimes end up in escalated tensions and violence between different ethno-religious groups . The media also has a big responsibility to bring attention to a lot of good, positive things taking place in terms of religious coexistence. Media picks up isolated incidents and highlights them as breaking news creating unnecessary tension in people’s minds. Thus, Religious leaders also must espouse the religious beliefs and values they preach to others. Finally remembering that our Constitution upholds the measures to safeguard religious pluralism. However, we have to promote people’s minds about the importance of religious plurality and enhancing programs at the community level, and the need to foster inter-religious coexistence in our communities. The State has very superficial programs to promote inter-religious coexistence.
We have to do a lot more as a society to organize symposiums for religious leaders, meet with different religious followers and create structures that promote inter-religious coexistence in each village. Keeping a vision to create a multi-religious space that gives rise to inter-faith syncretism and solidarity between different religious groups in Sri Lanka. Hence, one pillar must exist in order for the other pillar to exist. If one pillar falls the whole structure falls! The structure cannot stand on one pillar alone. The unity and territorial integrity of Sri Lanka depends on fulfilling the aspirations of the people for equality, justice, peace and dignity and steering away from the false interpretations of external agencies who try to factor in their hidden agenda or attempt to revive any animosity and harm the peaceful co-existence of the nation. Together, people of different religious faiths and beliefs seek divine justice in the interface of religions rather than relying solely on a single religious tradition.
