Buddhism and Freedom of Religion in Sri Lanka

By Senaka Weeraratna

Buddhism has been the most powerful single factor in the development of Sri Lanka’s civilization. For more than 2, 300 years, Sri Lanka developed and projected a country image that was predominantly Buddhist. Though this pre-disposition was held back during the period of 450 years of western colonial rule, no sooner an opportunity arose after the grant of independence in 1948, the majority of the people again turned to Buddhism as expressive of their national identity and gave a mandate to a newly elected Government to restore Buddhism to its rightful place and make it an unifying and integrative force in the nation.

Today, the State has a mandate to perform its historic public duty, as enshrined in the National Constitution, to extend patronage, protection and foster Buddhism both within and outside the country.

The Presidential Buddha Sasana Commission Report (2002) observed “ƒ”¹…” that the constitutional obligation accorded by the Constitution of Sri Lanka to give to Buddhism the foremost place and

accordingly to protect and foster the Buddha Sasana devolves on the Government of Sri

Lanka, all state institutions, other organisations, and all its citizens“.

The Report further declared:

“Sri Lanka is the centre of Theravada Buddhism. It is the duty and responsibility of everyone to preserve it for the future generations. The Government, the bhikkus, the Buddhist societies and organizations, and the Buddhist people should work for this because preserving Buddhism in Sri Lanka leads to the development of worldwide Buddhism. Further, the Commission believes that its recommendations do not disturb the constitutional rights of the followers of other religions, while it improves the harmony rather than animosity among people who follow various religions”

Sri Lanka “”…” Civilizational State

It may well be said that Sri Lanka is more than a mere nation state as defined and understood in International law, it is also a civilizational state given the heavy underpinning of Buddhism and Buddhist culture in almost every aspect of life in this country, lasting for more than 2000 years.

The Presidential Buddha Sasana Commission Report (2002) dealing with the responsibilities of the Government of Sri Lanka, further said:

” It is seen that the religion of the majority of the people in a country becomes the state religion. Bhutan, Nepal, United Kingdom, certain European countries, and Arabic countries are examples for this. In the Sri Lankan society, this condition prevailed until 1815. In Malaysia, even though its Islamic population is 52%, the state religion has become Islam. From the Devanam Piya Tissa era to 1815, the state religion had been Buddhism”.

Religious Tolerance in Sri Lanka

Buddhist societies are also tolerant of other religions much more than societies belonging to the Abrahamic fold. Despite the heavy pre-dominance of Buddhism in Sri Lanka, other religions also flourish in the country and are officially recognized. They are also protected under the Constitution. Populated townships in the country would show places of worship and presence of adherents belonging to all four religions.

In Sri Lanka, the number of Public Holidays in a calendar year granted to the various religions is further illustrative of this accommodative and tolerant attitude of the State. For example:

a) Christianity “”…” Good Friday, Christmas (and 52 Sundays)

b) Hinduism “”…” Tamil Thai Pongal day, Maha Shivarathri and Deepavali Festival Day

c) Islam “”…” Milad “”…” un Nabi ( Birthday of the Prophet), Id “”…”UI “”…”Fitr ( Ramazan Festival Day) and Id “”…” UI- Alha ( Hadji Festival Day)

On The Full Scale of Rights of Sri Lankan Muslims, see the article on the following web link:

http://www.lankaweb.com/news/items/2012/04/25/on-the-rights-of-sri-lankan-muslims/

Freedom of Religion in the Middle East

In the Sunday Times (May 6, 2012) in the column “ƒ”¹…”From The Sidelines’ an article

“ƒ”¹…” Dambulla: A hard won peace put to the test’ By Lasanda Kurukulasuriya

http://www.sundaytimes.lk/120506/Columns/Lasandak.html

the following paragraph appears:

” The SLMC’s General Secretary Hasan Ali would like to see the matter resolved amicably. He says in the legal system there is no provision for special arrangements for ‘sacred areas’. “When you define an area as sacred for one religion, it can be interpreted in many ways. Are others not sacred?” he asks. “The mosque should not be shifted. The mosque is also sacred” he says.

http://www.sundaytimes.lk/120506/Columns/Lasandak.html

It would be difficult to deny that Muslims consider the entire Middle East a sacred area, Holy Land, for Muslims. That is the rationale for not allowing people belonging to “ƒ”¹…”pagan’ religions i.e. Buddhists, Hindus etc. to build places of worship, practice their religion, carry with them their religious books, Buddha statues or even a Wesak card.

Is there legislation in any Arab country to support the position that the entire Middle East is a “ƒ”¹…”sacred area’ only for muslims to practice their religion, Islam and not for people of any other religion and particularly people not belonging to “ƒ”¹…”religions of the book’?

There is no such legislation. But there is a sweeping customary rule which is heavily enforced both by the state and the public in Arab lands that they will not allow the practice in public of any other religion other than that of Islam and on a limited scale the “ƒ”¹…” religions of the Book’ i.e. Christianity and Judaism.

The Report of the Presidential Buddha Sasana Commission (2002) also deals extensively with the question of Lands belonging to Buddhist Religious Places (Siddhasthana) and Temples (Viharas) in Sri Lanka in Chapter 5.

Guest Workers in the Middle East

There are millions of guest workers belonging to both Abrahamic and “ƒ”¹…”Pagan’ religions in the Middle East. It is estimated that in the Middle East around 900,000 people, perhaps more, profess Buddhism as their religion. Buddhist adherents make up just over 0.3% of the total population of the Middle East. Many of these Buddhists are workers who have migrated from Asia to the Middle East in the last 20 years, many from countries that have large Buddhist populations, such as China, Vietnam, Thailand, Sri Lanka, Nepal and Bhutan. A small number of engineers, company directors, and managers from Japan, Taiwan, Hong Kong, Singapore, and South Korea have also moved to the Middle East.

http://en.wikipedia.org/wiki/Buddhism_in_the_Middle_East

Buddhism in Saudi Arabia

The U.S. State Department‘s International Religious Freedom Report 2007 estimates that more than 8 million foreigners are living and working in Saudi Arabia, including Muslims and non-Muslims.

In addition to 400,000 Sri Lankans, there are a few thousand Buddhist workers from East Asia, the majority of whom are Chinese, Vietnamese, and Thai. A number of Tibetan–Nepalese immigrants may also be among the foreign population of Saudi Arabia.

Thus approximately 1.5% of Saudi Arabia’s population “”…” or around 400,000 people “”…” are Buddhist, likely giving Saudi Arabia the largest Buddhist community in either the Middle East or the Arab World.

http://en.wikipedia.org/wiki/Buddhism_in_the_Middle_East

Queries

Do the Buddhists now living in the Middle Eastern countries have the right to practice in public their religion?

Freedom of worship is a fundamental human right. It is not defined by reference only to citizenship.

Guest Workers are not tourists. There are millions of Guest Workers from Foreign countries in the Middle East. Some of them have been living in the Middle East for more than 20 years. Do they enjoy the fundamental right of freedom of worship?

When Turkish people and Muslims of North African States were allowed entry to Germany in the 1970s they came as Guest workers not as Citizens of Germany. But they were allowed to practice Islam and build places of worship. Today one sees a large number of mosques in almost every European country. In fact it has given rise to alarm in some of the European countries.

But is this only a one way street? Is there reciprocity on the part of Muslim Countries in respect to freedom of practice of religion by non “”…” Muslims?

Can non “”…” Muslims build places of worship in Islamic countries as readily and freely as Muslims are allowed to build mosques in non “”…” Muslim countries?

Sri Lanka is being unfairly accused of violation of freedom of worship of adherents of non “”…” Buddhist religions by focusing only on one or two incidents while conveniently ignoring the total picture.

Sri Lanka has nothing to be embarrassed. There is more scope for exercise of freedom of religion in Sri Lanka than in many other parts of the World where Buddhism is not even accepted as a religion, despite the declaration of Buddhism as a Global Religion by the UN, because there is no worship of “ƒ”¹…”God’ in its teachings.

Official Recognition of Buddhism in Europe

It is estimated that there are now altogether between 1 and 4 million Buddhists in Europe, the majority being in Germany, Italy, France and the United Kingdom.

Despite the highly publicized commitment to “ƒ”¹…”religious pluralism’ and “ƒ”¹…”multi “”…” culturalism’ of European nations, the official recognition of Buddhism is confined only to two states.

Russia and Austria are the only two European states today that recognize Buddhism as an “official”, though not necessarily “state religion” in their respective countries.

Even UK denies Official Recognition to Buddhism. It does not allow the construction of new Buddhist Temples. But allows Buddhists to occupy existing Buildings and use them for their religious functions. This is also true of several other West European countries.

However there is public acceptance and accommodation of Buddhism in several European countries including UK, France and Germany.

State Recognition of Religion – What does it mean?

Official State Recognition would enable Buddhists to secure a place and standing in each country and also avoid being subject to derogatory treatment as members of “ƒ”¹…”sects’ and “ƒ”¹…”cults’, among other things. It would also allow them certain rights such as access to the media, financial support, legal standing, and recognition equal to those of Christian churches, and right to teach in a school. It would allow them the legal right to form voluntary societies as Buddhist Societies with membership restricted only to Buddhists.

The absence of State recognition to Buddhism in almost all European countries bar Russia and Austria functions as an impediment to the proper practice and development of Buddhism in Europe.

There are no public holidays for Buddhism or any other non “”…” Christian religion in the Public Holiday calendar of European nations i.e. with a Christian heritage.

Conclusion

1) Buddhism lacks influence and clout in the international arena to the extent that Christianity and Islam enjoy.

2) Buddhists do not have the equivalent of a World Council of Churches to raise issues concerning Buddhists in International fora to create World Public Opinion.

3) Predominant Buddhist Countries which were comfortable with their traditional Buddhist identity in the past are now being pushed to drop their “ƒ”¹…”Buddhist’ identity and embrace a “ƒ”¹…”secular’ and “ƒ”¹…”multi-cultural’ image.

4) It is unthinkable for any majority Muslim nation to drop its “ƒ”¹…”Islamic’ identity and embrace a “ƒ”¹…”Secular’

Image. Malaysia is the closest to a Multi-Cultural country with a predominantly Muslim population, but it has not dropped its Islamic tag. Nevertheless, Vesak is a national holiday and there is official acceptance of Buddhism being the second largest Religion in Malaysia. India, Bangladesh and Indonesia have all declared a Public Holiday for Vesak (also called the Buddha’s Birthday).

5) Multi-culturalism is no longer treated as a panacea for ensuring harmony and cordial relations between ethnic communities in an increasing number of countries. The leaders of UK, France, Netherlands and Germany among other western nations have spoken out against multi-culturalism. It is no longer promoted as an instrument of State Policy. It is in Sri Lanka’s interest to learn appropriate lessons from the rejection of Multi-culturalism by leading West European countries.