Social Sciences
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Item Applicability of International Peace Making Models to the Post War Era of Sri Lanka.(1st International Studies Students’ Research Symposium-2017 (ISSRS 2017) ,Department of International Studies, Faculty of Social Sciences, University of Kelaniya, Sri Lanka., 2017) Ishaq, M.A.M.This research is based on the Sri Lankan ethnic conflict. Although it is said that there was no ethnic conflict in Sri Lanka it is an obvious fact that there was a long fought civil war in Sri Lanka. This research study finds out the progress of the ongoing peace process in Sri Lanka after its end in 2009 and whether it is well implemented or not and thereby to find out an international peace keeping model for Sri Lankan ethnic conflict which will be a new light reevaluate the conflict. The research objectives of this research are to identify the nature of Sri Lankan peace process, to identify the reasons for its failure and to identify the applicability of international peace keeping models on Sri Lankan peace process. This research is based on descriptive research method. The research assesses the past of the conflict, the current context and future trends. This research analyzes both primary data collected by interviews using semi-structured interview method and a questionnaire method and secondary data. But this research is heavily based on secondary data from internet, journals, books and newspapers. These data have then been analyzed using several theories of international relations, political studies, psychology and social studies. The research has been done in several levels of analysis. First the multi-ethnic nature of Sri Lanka has been taken into account while drawing comparisons from similar countries in the world faced with ethnic conflict and investigating what measure have been taken by them. In this regard, the post-apartheid movements in South Africa, America and the Tunisian National Dialogue Quartet have been evaluated. Secondly, the study explores the presence of nationalist and humanitarian revolutionary factors in Sri Lanka. Thirdly, it has looked into feasible governing models that can keep the peace in Sri Lanka. Finally the research finds out what institutions are suitable to sustain the peace. Based on this multi-level analysis, the study concludes that transformative leadership, peace education, peace journalism, moderate political solution and equal economy can pave the way for lasting peace in Sri Lanka.Item Onward Buddhist Soldiers: The Sri Lankan Civil War through the Eyes of Buddhist Military Personnel(University of Kelaniya, 2005) Kent, D.Who are the Buddhist soldiers and how do they deal with the reality of war? This paper deals with the relationship between religion and war as seen from the perspective of Buddhists in the Sri Lankan military. Moving beyond abstract ethical arguments about Buddhist justifications of violence, this study will concentrate on Buddhist practice within a condition of warfare. In the two decades of Sri Lanka’s civil war, there has been considerable discourse on the topic of Buddhism and violence. (Kapferer: 1988, Obeyesekere: 1991, Tambiah: 1992) While scholars have made many important contributions to the continuing discussion of ethnic violence and religious identity in Sri Lanka, very little has been written on the topic of Buddhism and the military. Recently, Tessa Bartholomeusz opened up academic discussion of the more specific topic of Buddhism and war in In Defense of Dharma: Just-war ideology in Contemporary Sri Lanka (2002). In this work, Bartholomeusz asks two questions: first, how do Sri Lankan Buddhists employ different narratives when they perceive Dharma to be threatened?; and second, is there a Buddhist “just-war” tradition comparable to that found in Christianinspired ethics? Using Bartholomeusz’s work as a starting point, this study will look beyond the Buddhist ethical questions raised by warfare and concentrate on how soldiers practice their religion during a time of war. Rather than asking how Buddhists justify warfare, this study will ask how Buddhists engage in warfare and deal with its consequences. How do Buddhist soldiers mourn and commemorate fallen comrades? How do military personnel and their families deal with the fear and stress that arises both before and after combat? How do Buddhist religious specialists help soldiers deal with both physical and psychological trauma? The answers to these questions will be sought through ethnographic field work consisting of structured interviews with Sri Lankan military personnel and observation of religious ceremonies commissioned by individual soldiers and the military as an institution. While this study will be presented primarily from the perspective of religious studies, it will also deal more generally with the issues of ethnicity, nationalism and individual identity. In an attempt to get beyond the initial categorical dissonance created by the juxtaposition of ‘Buddhism’ and ‘War’, this work seeks to produce a vivid picture of how soldiers in the Sri Lankan military understand and put into practice their national, ethnic, religious identities.Item The Afrikan Sri Lankans: culture, community and continuity(University of Kelaniya, 2013) Mandy, L.The Afrikans* currently living in Sri Lanka are a diverse group. Some are students, some are members of diplomatic missions and embassies. Most intend to return to their home countries once they have attained their goals in Sri Lanka. Those Afrikans who have lived in Sri Lanka for most if not all of their lives have a different and fascinating history. It starts with their origins, which are often unclear. It continues with the name used to classify those- Kaffir (Kapiri in Sinhala) which is a derogatory term. This history includes the capture, forced migration, and enslavement of their ancestors by Afrikan, Arab, Portuguese, Dutch, and British profiteers and by wealthy Sri Lankan and Indian royalty, merchants, and landholders. It continues with success in surviving and prospering in a foreign land amidst differing cultures, languages, and holding a different status within the caste systems in Sri Lanka. And as we view the Afrikan Sri Lankans today, we see them in communities in various parts of Sri Lanka. They are continuing to assimilate successfully into the larger society while, in many cases, retaining distinctive Afrikan physical features and cultural forms. This paper discusses the Afrikan Sri Lankans through an Afrikan-centered lens that focuses on their history, present situations, and futures. Afrikan-centered theory uses Afrikan values as theoretical and experiential frameworks through which to understand the trials and triumphs of Afrikan peoples wherever they are found. Photos of members of the various communities will be used to illustrate aspects of the assimilation and acculturation processes in which they are engaged. Questions that remain unanswered regarding their past will be raised and discussed. *The spelling of „Afrikans‟ with a „k‟ rather than with a „c‟ as in „Africans‟ is purposely done. Its use is explained in the paper.