2009 brought the end of the protracted civil war in Sri Lanka, and observers hoped to see the re-establishment of harmonious religious and ethnic relations among the various communities in the country. Immediately following the war's end, however, almost 300,000 Tamil people in the Northern Province were detained for up to a year's time in hurriedly constructed camps where they were closely scrutinized by military investigators to determine whether they might pose a threat to the country. While almost all had been released and resettled by 2011, the current government has not introduced, nor even seriously entertained, any significant measures of power devolution that might create meaningful degrees of autonomy in the regions that remain dominated by Tamil peoples. The Sri Lankan government has grown increasingly autocratic, attempting to assert its control over the local media and non-governmental organizations while at the same time reorienting its foreign policy away from the US, UK, EU, and Japan, to an orbit that now includes China, Burma, Russia and Iran. At the same time, hardline right-wing groups of Sinhala Buddhists have propagated-arguably with the government's tacit approval-the idea of an international conspiracy designed to destabilize Sri Lanka. The local targets of these extremist groups, the so-called fronts of this alleged conspiracy, have been identified as Christians and Muslims. Many Christian churches have suffered numerous attacks at the hands of Buddhist extremists, but the Muslim community has borne the brunt of the suffering. Buddhist Extremists and Muslim Minorities presents a collection of essays that investigate the history and current conditions of Buddhist-Muslim relations in Sri Lanka in an attempt to ascertain the causes of the present conflict. Readers unfamiliar with this story will be surprised to learn that it inverts common stereotypes of the two religious groups. In this context, certain groups of Buddhists, generally regarded as peace-oriented , are engaged in victimizing Muslims, who are increasingly regarded as militant , in unwarranted and irreligious ways. The essays reveal that the motivations for these attacks often stem from deep-seated economic disparity, but the contributors also argue that elements of religious culture have served as catalysts for the explosive violence. This is a much-needed, timely commentary that can potentially shift the standard narrative on Muslims and religious violence.

In this interdisciplinary inquiry, John Clifford Holt seeks to uncover how Buddhism was understood and expressed during the waning years of indigenous political power in Asia's oldest continuing Buddhist culture. Holt focuses on King Kirti Sri Rajasinha and how, despite powerful and persistent Dutch colonial threats and a deeply suspicious Kandyan Buddhist Sinhalese aristocracy, he successfully revived Sinhalese Theravada Buddhism. As Holt demonstrates, Kirti Sri succeeded in formulating his vision of an orthodox Buddhism in a number of ways: through the patronage of monastic sanha and re-establishing traditional lines of ordination, translating the Pali suttas into Sinhala, sponsoring public Buddhist religious rites, and refurbishing almost all Buddhist temples in the Kandyan culture region. The ultimate aim of Holt's study is to describe and interpret Kirti Sri's articulation of a normative Buddhist world, the essentials of which remain normative for many Buddhists in the Kandyan region of Sri Lanka today. Scholars and students will find The Religious World of Kirti Sri is an indispensable resource for the understanding of orthodox Buddhism at this important historical juncture, as well as the present day.

Since 2004, the violent conflict between Thai Buddhists and Malay Muslims has caused more than 7,500 deaths and 13,000 injuries in the southern border provinces of Thailand. This will be the first collection published in English to give voice to those who have rebounded from these profound personal tragedies to demand justice and peace.The ethnic and religious separatist insurgency in the southern provinces of Thailand is complex. Ninety to ninety-five percent of Thai citizens are Buddhists. In the southernmost provinces, however, Muslims are in the majority-yet they are governed by the Buddhist Thai capital in the north. In 2006 and 2014, the Thai government went through separate coups, resulting in differing policies to address this problem in the south, including a National Culture Act to promote "Thai-ness" throughout the country. In the south, this has resulted in a repressive and corrupt police force and military raids on Muslim villages, provoking the burning of schools and other symbols of Thai government, bombings, and even the killing of teachers and monks. The narratives collected here, primarily from women, testify that although the violence has been generated from both sides of the Buddhist/Muslim divide, the actions undertaken by armed forces of the Thai Buddhist state-including repressive violence and torture-have served as a catalyst for increased Muslim insurgency. These contributions reveal the fundamental problem of how a minority people can fully belong within a state that has insisted on religious, cultural, and linguistic homogenization.

Historical, anthropological, and philosophical in approach, Buddha in the Crown is a case study in religious and cultural change. It examines the various ways in which Avalokitesvara, the most well known and proliferated bodhisattva of Mahayana Buddhism throughout south, southeast, and east Asia, was assimilated into the transforming religious culture of Sri Lanka, one of the most pluralistic in Asia. Exploring the expressions of the bodhisattva's cult in Sanskrit and Sinhala literature, in iconography, epigraphy, ritual, symbol, and myth, the author develops a provocative thesis regarding the dynamics of religious change. Interdisciplinary in scope, addressing a wide variety of issues relating to Buddhist thought and practice, and providing new and original information on the rich cultural history of Sri Lanka, this book will interest students of Buddhism and South Asia.

In this interdisciplinary inquiry, John Clifford Holt seeks to uncover how Buddhism was understood and expressed during the waning years of indigenous political power in Asia's oldest continuing Buddhist culture. Holt focusses on King Kirti Sri Rajasinha and how, despite powerful and persistent Dutch colonial threats and a deeply suspicious Kandyan Buddhist Sinhalese aristocracy, he successfully revived Sinhalese Theravada Buddhism. As Holt demonstrates, Kirti Sri succeeded in formulating his vision of an orthodox Buddhism in a number of ways: through the patronage of monastic sanha and re-establishing traditional lines of ordination, translating the Pali suttas into Sinhala, sponsoring public Buddhist religious rites, and refurbishing almost all Buddhist temples in the Kandyan culture region. The ultimate aim of Holt's study is to describe and interpret Kirti Sri's articulation of a normative Buddhist world, the essentials of which remain normative for many Buddhists in the Kandyan region of Sri Lanka today. Scholars and students will find The Religious World of Kirti Sri is an indispensable resource for the understanding of orthodox Buddhism at this important historical juncture, as well as the present day.

2009 brought the end of the protracted civil war in Sri Lanka, and observers hoped to see the re-establishment of harmonious religious and ethnic relations among the various communities in the country. Immediately following the war's end, however, almost 300,000 Tamil people in the Northern Province were detained for up to a year's time in hurriedly constructed camps where they were closely scrutinized by military investigators to determine whether they might pose a threat to the country. While almost all had been released and resettled by 2011, the current government has not introduced, nor even seriously entertained, any significant measures of power devolution that might create meaningful degrees of autonomy in the regions that remain dominated by Tamil peoples. The Sri Lankan government has grown increasingly autocratic, attempting to assert its control over the local media and non-governmental organizations while at the same time reorienting its foreign policy away from the US, UK, EU, and Japan, to an orbit that now includes China, Burma, Russia and Iran. At the same time, hardline right-wing groups of Sinhala Buddhists have propagated-arguably with the government's tacit approval-the idea of an international conspiracy designed to destabilize Sri Lanka. The local targets of these extremist groups, the so-called fronts of this alleged conspiracy, have been identified as Christians and Muslims. Many Christian churches have suffered numerous attacks at the hands of Buddhist extremists, but the Muslim community has borne the brunt of the suffering. Buddhist Extremists and Muslim Minorities presents a collection of essays that investigate the history and current conditions of Buddhist-Muslim relations in Sri Lanka in an attempt to ascertain the causes of the present conflict. Readers unfamiliar with this story will be surprised to learn that it inverts common stereotypes of the two religious groups. In this context, certain groups of Buddhists, generally regarded as peace-oriented , are engaged in victimizing Muslims, who are increasingly regarded as militant , in unwarranted and irreligious ways. The essays reveal that the motivations for these attacks often stem from deep-seated economic disparity, but the contributors also argue that elements of religious culture have served as catalysts for the explosive violence. This is a much-needed, timely commentary that can potentially shift the standard narrative on Muslims and religious violence.

The Sri Lanka Reader is a sweeping introduction to the epic history of the island nation located just off the southern tip of India. The island’s recorded history of more than two and a half millennia encompasses waves of immigration from the South Asian subcontinent, the formation of Sinhala Buddhist and Tamil Hindu civilizations, the arrival of Arab Muslim traders, and European colonization by the Portuguese, then the Dutch, and finally the British. Selected texts depict perceptions of the country’s multiple linguistic and religious communities, as well as its political travails after independence in 1948, especially the ethnic violence that recurred from the 1950s until 2009, when the Liberation Tigers of Tamil Eelam were defeated by the Sri Lankan government’s armed forces. This wide-ranging anthology covers the aboriginal Veddhas, the earliest known inhabitants of the island; the Kings of Kandy, Sri Lanka’s last indigenous dynasty; twenty-first-century women who leave the island to work as housemaids in the Middle East; the forty thousand Sri Lankans killed by the tsunami in December 2004; and, through cutting-edge journalism and heart-wrenching poetry, the protracted violence that has scarred the country’s contemporary political history. Along with fifty-four images of paintings, sculptures, and architecture, The Sri Lanka Reader includes more than ninety classic and contemporary texts written by Sri Lankans and foreigners.

Since 2004, the violent conflict between Thai Buddhists and Malay Muslims has caused more than 7,500 deaths and 13,000 injuries in the southern border provinces of Thailand. This will be the first collection published in English to give voice to those who have rebounded from these profound personal tragedies to demand justice and peace.The ethnic and religious separatist insurgency in the southern provinces of Thailand is complex. Ninety to ninety-five percent of Thai citizens are Buddhists. In the southernmost provinces, however, Muslims are in the majority-yet they are governed by the Buddhist Thai capital in the north. In 2006 and 2014, the Thai government went through separate coups, resulting in differing policies to address this problem in the south, including a National Culture Act to promote "Thai-ness" throughout the country. In the south, this has resulted in a repressive and corrupt police force and military raids on Muslim villages, provoking the burning of schools and other symbols of Thai government, bombings, and even the killing of teachers and monks. The narratives collected here, primarily from women, testify that although the violence has been generated from both sides of the Buddhist/Muslim divide, the actions undertaken by armed forces of the Thai Buddhist state-including repressive violence and torture-have served as a catalyst for increased Muslim insurgency. These contributions reveal the fundamental problem of how a minority people can fully belong within a state that has insisted on religious, cultural, and linguistic homogenization.

Constituting Communities explores how community functions within Theravada Buddhist culture. Although the dominant focus of Buddhist studies for the past century has been on doctrinal and philosophical issues, this volume concentrates on discourses that produced them, and why and how these discourses and practices shaped Theravada communities in South and Southeast Asia. From a variety of perspectives, including historical, literary, doctrinal and philosophical, and social and anthropological, the contributors explore the issues that have proven important and definitive for identifying what it has meant, individually and socially, to be Buddhist in this particular region. The book focuses on textual discourse, how communities are formed and maintained within pluralistic contexts, and the formation of community both within and between the monastic and lay settings.