Buddhist Meditation and the British Colonial Gaze in Nineteenth-Century Sri Lanka

ABSTRACT

This paper argues that the multiple orientalist expressions that flowed from British pens in nineteenth century Sri Lanka are of use to the scholar of Buddhism, in that they can not only shed light on the growth of Buddhist modernism and the use of the term ‘meditation’ within it, but also on Sri Lankan Buddhist practice on the ground. It first surveys the preconceptions of the British about the concept of ‘meditation’. It then examines the writings of a representative selection of scholar civil servants and Christian missionaries who were resident in Sri Lanka within the century. This data reveal that a vibrant culture of Buddhist devotion and preaching existed throughout the century, together, among the laity, with the practice of ‘meditation’ on objects related to insight into reality. Additionally, it suggests that the jhānas, although hard for westerners to understand, were an important part of Buddhist self-understanding. The paper, therefore, argues that the priority given to vipassanā as the essence of meditation within Buddhist Modernism is a reduction of the diversity within traditional practice and a distortion of the traditionally recognised interrelationship between the jhānas and other forms of mental culture.     

(Re)producing Buddhist hegemony in Sri Lanka: advancing the discursive formations of self-Orientalism,religious (im)mobility and ‘unethical’ conversion

This paper explores how Buddhist groups in Sri Lanka attempt to suppress conversion to Christianity. Conversion to Christianity can dilute the power and legitimacy of Buddhist groups, which has caused them to promote a discourse of ‘unethical’ conversion. My argument is that such a discourse is self-Orientalising in nature, and is designed to enable the (re)production of Buddhist hegemony in Sri Lanka. By constructing Buddhists as vulnerable and in need of protection, the hegemonic actions of Buddhist groups are validated. These constructions serve to restrict the religious (and socio-cultural) mobility of Buddhists, and to legitimise the persecution of Christians through both legislative and violent means. Sensitivity to the effects of self-Orientalism reveals the need for more critical readings of the effects of religious protectionism on both the Christian other, and the national self as well.     

The Use of Mindfulness Practice in the Treatment of a Case of Obsessive Compulsive Disorder in Sri Lanka

For over 20 centuries, Buddhism has been the spiritual practice of the majority of Sri Lankans. Though Buddhist practices have been increasingly influencing psychotherapy in the West, the use of such practices in psychotherapy in Sri Lanka is not common. This paper attempts to bridge this gap by presenting a case study where Buddhist mindfulness practice was used successfully in the treatment of a case of obsessive compulsive disorder. This paper also presents an outline of the association between Buddhist mindfulness practice and mindfulness practices used in modern-day psychotherapy and discusses issues in the use of mindfulness practice in psychotherapy.     

Recent trends in Sri Lankan Buddhism

The South Asian island of Sri Lanka continues to be an important field site for the study of contemporary Buddhism. Numerous scholars in the field of religion base their arguments about the modern rise of Buddhist revivalism and fundamentalism on ethnographic data from Sri Lanka's long tradition of Theravāda Buddhism. This article, based on fieldwork in Colombo during summer 2002, serves to update previous knowledge on Sri Lankan Buddhism by reporting on newer developments in this religious tradition. I argue that many of the recent trends in Sri Lankan Buddhism are linked in part to broader political and economic realities observed in the island today.     

Buddhist jhāna:

The ethnic and political conflict in Sri Lanka have created ethical dilemmas for Sinhala monks. They have had to react to a Tamil separatist war, an Indian threat to the country's sovereignty and the extensive use of violence by Sinhala rebel groups and the state. Contrary to common belief Sinhala monks do not act as a monolithic body, particularly on political issues. This essay describes the different organizations within the Sangha, and the Buddhist laity, and their coalition building in order to present an effective response to the above mentioned issues. It also analyses concepts brought into play, particularly by radical young monks, to resolve these dilemmas in terms of Sinhala Buddhist ideology.     

Dialogue in the Context of Development

Interfaith dialogue is much more than an intellectual activity of learning about and witnessing to the different religious convictions of the partners involved. Genuine dialogue often takes place in actual life situations. Thrown together into the common struggles of life, dialogue between people of different religious convictions becomes an inevitable way of life. Here is an illustration of such dialogue from Sri Lanka. In a deeply divided nation, facing many contradictions in its social and economic life, there are groups of people — Buddhists, Christians, Hindus and Muslims — committed to human development and, within that commitment, living in dialogue with one another. This is an abridged version of a paper entitled “How do we live the gospel today?” In the introductory part of the paper, not included here, the authors deal with the ashram tradition and the earlier movements in Sri Lanka for indigenization and development within the churches. The concluding sections have also been left out for reasons of space.     

Buddhism and Counselling

The relevance of the principles and practices of Buddhism to the field of counselling is discussed. Buddhist techniques have already been used by the helping professions in many settings (e.g. Japan, Sri Lanka). The extension of their use to a wider range of settings, and to a wider group of clients, is both feasible and desirable. In addition to the obvious relevance of Buddhist techniques to clients who have a Buddhist background, it is argued that they have a wider applicability. As Buddhism espouses the notion of a productive and healthy lay life, it offers ways not only of dealing with problems and difficulties, but also of improving psychological well-being in general. Examples are cited of relevant Buddhist techniques and their application. It is argued that, once systematically evaluated, many of these could profitably be incorporated into the repertoire of techniques used in present-day counselling and therapy.     

In Defence of the Real: The ‘Pathology’ of Violence in Buddhist Folk Rituals and Statecraft of Sri Lanka: A Psychoanalytic Review

According to Slavoj Zizek, ‘Real’ is the world before it is carved up by the Symbolic. The Symbolic is the big Other that distorts/represses the Real. Fantasy is the mask that covers up this distortion and makes people of necessity live with repressed or sublimated forms of pleasure in different versions of the Symbolic. The discontent that issues from this inhibition constitutes psychic trauma and manifests in clash of denominational and racist fantasies. In this article, I attempt a Lacanaian-Zizekian analysis of the traumatic that inflects the subject positions in violent Buddhist state politics of Sri Lanka and seek to trace its continuity in the (anti)-ethics of Sinhala Buddhist folk rituals practised in the southern (low) part of the country. The psychodynamics of violence that engender the political engagement of the state, the JVP and the LTTE in the 1980s are not dissimilar from that of the sacrificial violence of Buddhist exorcism rituals in vogue in parts of Sri Lanka today. This is a fresh attempt to understand why violence becomes ‘unavoidable’ even in denominational identities that otherwise preach ahimsa (non-violence), and in statecraft that professes to be governed by such principles.     

Becoming a nun, becoming a man: Taiwanese Buddhist nuns' gender transformation

This article explores apparent contradictions in the gender identifications of Taiwanese Buddhist nuns. Because the texts and teachings of their tradition provide conflicting messages about women's spiritual abilities, the nuns create a complex gender cosmology as a means of accommodating textual contradictions, without rejecting any textual statements. This strategy allows the nuns to assert that they have spiritual abilities equal to those of men, without rejecting or contradicting textual statements that they do not. Without denying that they are women, and that they are therefore threatening to men, the nuns primarily identify themselves with the male gender. Compartmentalising and contextualising gender symbols allow the nuns to see themselves both as men and as women without contradiction.     

Sri Lanka's Informal Religious Economy: Evangelical Competitiveness and Buddhist Hegemony in Perspective

Existing religious economy models maintain that as religious regulation increases, levels of interreligious competition decrease. But new understandings of the market dynamics of religious oligopolies necessitate new understandings of religious competitiveness. A relational model of competitiveness using the case of evangelical Christianity in Buddhist‐majority Sri Lanka is proposed. In Sri Lanka the informal religious economy is defined by competitiveness among evangelical Christian groups and, although not recognized by the state, is closely regulated. The focus in this article is on the scalar determinations of evangelical competitiveness, patterns of secrecy and subterfuge, the formation of strategic extra‐group networks that enable competitiveness, and outcomes of a relational model. Three insights are offered that can be used as a starting point for further work on religious oligopolies, informal economies, and relational understandings of religious competition.     

Ananda Metteyya: Controversial Networker,Passionate Critic

Ananda Metteyya (Charles Henry Allan Bennett 1872–1923), according to some representations of Buddhism's transmission to the West, was a respectable member of an elite group of converts to Buddhism at the beginning of the twentieth century, who, in effect, stole recognition from a non-elite group. Whilst not contesting this basic premise, I first suggest in this paper that Ananda Metteyya was neither elite nor always, at least in the eyes of the Buddhist Society of Great Britain and Ireland, ‘respectable’. In fact, he came to pose a threat to the identity that the Society sought to create for itself. I then turn to three contexts within which Ananda Metteyya placed himself: international networks for the spread of Buddhism; anti-missionary networks within Sri Lanka and Burma; antiimperialist networks. His main vehicle within the first was the Buddhasāsana Samāgama, the international Buddhist organisation he founded in 1902 and the journal that accompanied it, which was sent to between 500 and 600 libraries throughout the world. Also significant was Ananda Metteyya's call for five men from four countries to come to Burma to be trained for higher ordination. Ananda Metteyya's anti-missionary agenda was realized through the promotion of Buddhist education in Burma and through a ruthless written critique of Christianity and Christian proselytisation. An anti-imperialist agenda was implicit within this and is extended in his writing. This paper argues, therefore, that Ananda Metteyya was a central figure in the global networking of a substantial number of those interested in Buddhism in the early years of the twentieth century. He was also an early Engaged Buddhist, a critic of the West and a robust promoter of the East.     

Abiding by Sri Lanka Qadri Ismail's way

Qadri Ismail's book, Abiding by Sri Lanka: On Peace, Place, and Postcoloniality (2005) suggests that literary theory might help Sri Lankans re-imagine the colonial social categories and histories that underwrite their long-running conflict. Ismail also argues that the social sciences (particularly anthropology) and history fail Sri Lanka. They fail either because, like anthropology, their colonial origins render them epistemologically unable to ‘abide by’ Sri Lanka (or to see its politics as political); or because, like history, their embrace of an empiricist belief in an objectively real history betrays them into reconfirming nationalism. My article will argue that while the first part of Ismail's thesis is fascinating and useful (if a bit lacking in practical details), his claim that anthropology and history writing as such must be ‘de-authorized’ is too broad. It concludes by arguing for a cease-fire in Sri Lanka.     

The contemporary lay meditation movement and lay gurus in Sri Lanka

This article examines the lay meditation movement occurring in contemporary Buddhism in Sri Lanka. The lay meditation movement represents a different perspective from the nationalistic Sinhala Buddhism that has dominated the discourse in the wake of the intractable ethnic conflict in the country. The lay meditation movement reflects the contemporary ferment in Buddhist discourse among the laity. One of the key themes in this movement is the privileging of experience because it gives the lay groups authority to challenge contemporary orthodoxy and it has empowered a new class of spiritual leaders, the lay gurus. Paraphrasing Stirrat, we can say that these lay gurus are leading the lay meditation movement towards ‘a series of different interpretations of what it means’ to be a Buddhist today. In its overall effect the lay meditation movement not only reconstructs what it means to be a Buddhist today but also points in the direction of establishing new forms of sectarianism that could be considered to be ‘new religious movements’ under the umbrella of Buddhism.     

Geographical Frame of Reference and Dangerous Intergroup Attitudes: A Double-Minority Study in Sri Lanka

An ethnic group can comprise a local majority, but be a minority within a broader geographic region or vice-versa. This situation has interesting psychological implications that may contribute to intergroup conflict. To test some of these implications, an experiment was conducted in Sri Lanka, during a ceasefire in the conflict between the government and Tamil rebellion forces. Participants were 100 Sinhalese students. An experimental manipulation was introduced to make one of two geographical regions salient: either just Sri Lanka (within which Sinhalese outnumber Tamils) or a broader region of south Asia (within which Sinhalese are outnumbered by Tamils). Following the manipulation, stereotypes and conflict-relevant attitudes were assessed. Results revealed that when Sinhalese participants were inclined to think of their group as the outnumbered minority, stereotypic perceptions of Tamils were more demonizing (i.e., depicting Tamils as more malevolent and also more competent), and their conflict-relevant attitudes were less conciliatory. These results have conceptual implications as well as implications for understanding conflict and conflict resolution.     

PTSD symptoms among tsunami exposed mothers in Sri Lanka: the role of disaster exposure,culturally specific coping strategies,and recovery efforts

Background and objectives: Women in Sri Lanka have been uniquely exposed to a complex and protracted set of stressors stemming from a civil war conflict spanning over 25 years and the tsunami which struck Southeast Asia in 2004. This study investigates coping strategies and their association with trauma-related symptoms of tsunami-exposed mothers in Sri Lanka at two time points.

Design: Data for this study come from surveys administered in two waves of data collection to investigate both mothers’ and adolescent children’s post-tsunami mental health in early 2005, three months after the tsunami struck, and again in 2008, three years later.

Methods: Latent-variable structural equation modeling was used to test the study hypotheses among 160 tsunami-affected mothers in the Polhena village, Matara district, Sri Lanka.

Results: Among the various coping strategies examined, the use of cultural rituals as well as inner psychological strength was associated with lower levels of posttraumatic stress symptoms. In contrast, passive religious beliefs were associated with greater posttraumatic stress levels.

Conclusions: The results of this study reveal the differential associations of various coping strategies including rituals used by mothers exposed to the tsunami in Sri Lanka and their posttraumatic stress symptom levels.     

The Aporias of Justice and the Virtue of Un-inheritance

This paper contends that Ananda Abeysekara’s notion of un-inheritance, developed via a Derridean analysis of contemporary Sri Lankan politics and society, can act as a helpful supplement to the concept of justice. What one finds in Abeysekara’s analysis is an interpretation of justice as ultimately aporetic: justice both opens up to the possibility of its ever greater concrete realization and continually defers its completion. This paper begins by examining the aporetic character of justice as articulated by Derrida. It then proceeds to Abeysekara’s account, situated as it is within a largely political consideration of Sri Lanka’s multicultural heritage and the recent conflicts that have arisen there. Abeysekara offers the notion of un-heritance as a way of thinking the possibility of justice precisely when political—and also religious—traditions come to an impasse, thus recognizing the inescapably aporetic structure of justice itself.     

Taking liberties and making liberty: religious bounding and political violence in Sri Lanka

This paper argues that the relationship between religion and violent politics is best understood through a focus on religious practice. The case study of the Tamil Catholic Church within Sri Lanka's civil war is presented against a backdrop of Buddhist monk participation in violent insurgency decades earlier. The discrete cases evidence a common preoccupation with management of physical borders and discursive boundaries as actors seek to reproduce themselves and their work as legitimately ‘religious’. Despite relying on remaining ‘pure’ from the dirty political realm, in practice religion is bound to social action and reproduced through the violent circumstances it engages.     

Buddhism in war: A study of cause and effect from Sri Lanka

In this article, I explore two attitudes towards war present among Buddhists in contemporary Sri Lanka: support for an all‐out military victory over the Liberation Tigers of Tamil Eelam (LTTE) and support for a ceasefire followed by a negotiated settlement. After a phenomenological presentation of the two approaches, I turn to the factors that have conditioned them. I argue that canonical narrative is drawn on both to support the war and to reject it and then look at more recent colonial history to provide further data, particularly to the dynamic undergirding Buddhist support for war. In the nineteenth century, under British rule, one significant ‘other’ for Sri Lankan Buddhists was the Christian. A pattern of spirited defence developed in the face of what was seen as humiliation and betrayal at the hands of Christians. This pattern, the paper suggests, can throw light on responses in the present to the very different ‘other’, the LITE.