Many Sinhala-Buddhists fail to speak out against Sinhala-Buddhist fundamentalism due to the mistaken belief that it only affects minorities and not their own community. However, history teaches us that fundamentalism ultimately destroys one's own people and culture more than any other group. Fundamentalism does not really care for any culture or religion; it only manipulates them to serve its ends. Fundamentalism can never be the guardian of faith; it is the arch-enemy that goes all out to destroy a religion. An example of this can be seen in Islamic fundamentalism which was initially seen as a reformist movement protecting Islam from outsiders but has since restricted women's rights, influenced education systems to prioritize a narrow interpretation of Islamic teachings, suppressed cultural practices, free speech, and stifled artistic expression and promoted violence and intolerance.
The delusion that Sinhala-Buddhist fundamentalists hold about religion, race and history is similar to that of all fundamentalists: the belief in their superiority and the fear that their enemies aim to erase their glorious past. This type of thinking forms the foundation of fascism. Regardless of its basis in religion, caste, language, race, or nationality, fundamentalism always carries a destructive force within it. All forms of fundamentalism prioritize ideology over the well-being of their own people, leading to destruction in the long run. The loss of numerous innocent Sinhalese individuals, as well as the casualties suffered by Sinhalese soldiers in the civil war is a byproduct of the actions of Sinhala-Buddhist fundamentalists since independence. The Presidential Commission on the Easter attacks of April 2019 blamed the anti-Muslim violence as the trigger for the terrible Easter Sunday attacks which killed hundreds of Tamils and Sinhalese. Fundamentalists are willing to justify any number of casualties to uphold their ideology, perpetuating a catastrophic cycle of violence throughout history.
Fundamentalism shares certain characteristics. It places its core ideology beyond question, labelling those who deny or disagree with it as enemies to be destroyed. It constantly creates new enemies to defend itself against and bases its actions on countering perceived threats. Thus fundamentalism is never motivated by positive ideals. Furthermore, fundamentalism promotes certain individuals as perfect representatives of its ideology, granting them immense power and idolizing them, demanding complete faith and adulation from their followers.
Fundamentalism is opposed to democracy. Democracy thrives on debate, deliberation, and the freedom to accept or reject ideas. It seeks to include diverse perspectives and resolve contradictions through consensus. In contrast, fundamentalism consolidates power around its ideology, rejecting any dialogue or aspects of the past that do not serve its power politics.
It is deeply frustrating to witness so-called educated Sinhalese individuals supporting Sinhala-Buddhist fundamentalists. Such individuals, in my view, lack genuine education and intellect, despite their degrees. When moderate Tamils stand up against Sinhala-Buddhist fundamentalism destroying Sri Lanka, it is not just for their own sake, but also for those Sinhala-Buddhists who remain silent today. Fundamentalism will only bring about absolute economic ruin and eventual war—history does not have a single exception to this rule.
Note: The insights and perspectives presented in this article draw inspiration from the concepts explored in Jeyamohan's article on fundamentalism. While specific references to Jeyamohan's work may not be provided, the ideas discussed here reflect the broader discourse on fundamentalism and its implications.
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