“I Saw a Peach Tree in Full Bloom”: Transformative Spirituality and Mission in an Interreligious Context

The crisis in Sri Lanka, which is rooted in the politics of ethnicity and reached a new stage in May 2009 when the government forces militarily defeated the Tamil Tiger rebels, forms the backdrop to this article. Transformative spirituality in this context is demonstrated in the strong bond of friendship between the author, a Sri Lankan Sinhalese, and a colleague who is a Sri Lankan Tamil. The article draws upon four principles of transformative spirituality in the interreligious context articulated by Sri Lankan Jesuit priest Aloysius Pieris. First, it must take the context seriously, which, in the Sri Lankan context means its grinding poverty and its rich religious diversity, to which must now be added the devastating war that has just concluded. Second, robust interreligious dialogue requires that Christians look beyond typologies such as exclusivism, inclusivism and pluralism, and engage other religious traditions on their own terms. Third, unless religions engage with the other core‐to‐core, rather than engage the kernel of Christianity with the husk of Buddhism, there cannot be genuine transformative spirituality. Fourth, transformative spirituality is only possible when the core of Christianity meets the core of Buddhism in the praxis of liberation. Acknowledging that dialogue never engages only the participants' religious identity, but engages the other as a whole person with multiple identities, the article applies Pieris' interreligious dialogue principles to conflictual ethnic relations seeking to provide dialogue as a model for other types of reconciliation.     

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.     

Bridging science and religion in China: Emerging opportunities for global dialogue 1

The development of the science and religion dialogue in the past two decades has been phenomenal. Until now, the dialogue between science and religion has mainly been a dialogue within the Abrahamic faith traditions, but in the spirit of true dialogue, it should also extend to worldviews from other cultures. Scientism has one of its strongest footholds in China and has dominated Chinese intellectual culture for nearly a century. In fact, science and technology still rule supreme today. An atheistic communist rule, together with a humanistic Confucianist tradition that leaves little room for religious values, has suppressed religion in China for a long while. The introduction of science and religion dialogue will inevitably help Chinese scholars reflect upon the development of science and technology in China, and in the process, rediscover China's religious heritage and gain new grounds in its scientific and religious life. A meaningful science and religion dialogue is necessary for a pluralistic, postmodern world—and for China.     

The Health Behavior of Sri Lankan Buddhist Nuns with Type 2 Diabetes: Duty, Devotion, and Detachment

Sri Lanka has experienced an increase in the rate of type 2 diabetes. Selfmanagement of diabetes among Sri Lanka’s Buddhist nuns, who depend on food donations and limit physical activity in accord with the monastic code of conduct, presents unique challenges and has not been previously studied. The purpose of this focused ethnographic study of 10 Buddhist nuns was to understand how they managed their illness within the restrictions on diet and physical activity. Three themes—duty, devotion, and detachment—explained and described their health behavior regarding type 2 diabetes within the context of their daily routines and obligations.     

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.     

(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.     

Text and context in Fijian Hinduism: Uses of religion

The recent rise of militant religious nationalism in such places as Sri Lanka, Punjab, Iran, Egypt, Israel and elsewhere has created the impression that there is something wrong with religion in these parts of the world. The author of this article, reporting on his extensive interviews with a radical bhikkhu in Sri Lanka, concludes that the problem is with the Western ideal of secular nationalism. It does not easily fit with traditional political identities and it is sometimes seen as a vestige of cultural colonialism. The author presents four options in the relation of secular nationalism and religion, and raises the question of whether we, as secular Westerners, can adjust to a world increasingly filled with religious nationalists.     

GREED AS VIOLENCE: Methodological Challenges in Interreligious Dialogue on the Ethics of the Global Financial Crisis

The current financial crisis is one rooted not in recent deregulation but in the breaking of ancient (religious) laws, and this crisis is one of many ethical problems today that have religious roots. The tone of this essay is informed by a document from the World Council of Churches, which affirms “greed as violence” and that Christians do not have all the answers to the problem of greed; therefore, Christians need to seek solutions with other religious communities. Furthermore, religious leaders, theologians, and ethicists, by their very station in life, are not able to effectively listen to the voices of the poor and marginalized people of the world. Self‐critically examining the mainstream traditions within Christianity for its allegiance to empires, the article calls for engaging the alternative, rather than the mainstream traditions within religions whose interpretations of Scripture have provided insights that are at variance with the mainstream. It calls those who engage in this work to be double‐headed: to examine others' beliefs from the perspective of the other—while continuing to be rooted in one's own center—and to recognize that the voices of those in poor or marginalized communities are inaccessible, unless those who are poor themselves become the mediators of dialogue.     

Vocation for travel. Catholic priestly training in Sri Lanka

ABSTRACT

Catholic priests and advanced seminarians in Sri Lanka often describe their entrance to the seminary as the response to a strong spiritual calling that they could not ignore. Young seminarians offer more ambiguous narratives, where a combination of material anxieties, local cultural traditions and individual aspirations, encourage them to consider joining the clergy. This article examines how seminaries highlight aspects of religious formation where vocational discernment and the authenticity of one's calling are left for later stages of formation. Emphasizing aspects of career mobility, graduate studies overseas and missionary work, seminaries provide an attractive alternative for prospective priests in Sri Lanka. I argue that there is no contradiction between the spiritual dimensions of religious vocation and the material aspirations of seminarians. Although ethical dispositions emerge and replace the mundane impulses that initially attract young men to the seminary, material incentives are never completely eliminated from the vocational map of seminarians.     

Ecumenical and Inter‐religious Contributions to Asian Liberation Theologies

This essay surveys the varieties of liberation theologies that have emerged in different religious communities across Asia. It explores how Asian liberation theologians from across the major religious traditions of Asia have sought answers from within their own religious traditions and social locations to the endemic persistence of mass poverty, exploitative socio‐economic structures, and oppressive political systems that often deny basic human and democratic rights to the poor and marginalized masses in Asia. The article's basic premise is that liberation and social justice are not monopolies of Christianity, but are found across the great religious traditions of Asia, and it highlights examples such as Mahatma Gandhi in Indian Hinduism, B. R. Ambedkar in Indian Buddhism, and Buddhadasa Bhikkhu in Thai Buddhism. Christian examples include Aloysius Pieris (Sri Lanka), Dalit and indigenous tribal theologies from India, and Minjung theology from Korea.     

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.     

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.     

Religiousness and Mental Health: Systematic Review Study

Many people use religious beliefs and practices to cope with stressful life events and derive peace of mind and purpose in life. The goal of this paper was to systematically review the recent psychological literature to assess the role of religion in mental health outcomes. A comprehensive literature search was conducted using medical and psychological databases on the relationship between religiosity and mental health. Seventy-four articles in the English and Arabic languages published between January 2000 and March 2012 were chosen. Despite the controversial relationship between religion and psychiatry, psychology, and medical care, there has been an increasing interest in the role which spirituality and religion play in mental health. The findings of past research showed that religion could play an important role in many situations, as religious convictions and rules influence the believer’s life and health care. Most of the past literature in this area reported that there is a significant connection between religious beliefs and practices and mental health.     

After the Violence

Journal of Religion and Health - The Easter 2019 bombings in Sri Lanka signified how religious frictions could result in violence whose mental health impacts linger. Against the backdrop of...     

The stigma of widowhood in war and disaster affected communities of Sri Lanka: Contextual paths between trauma exposure and mental health distress

To add to the dialogue regarding the long-term recovery and wellbeing of war and tsunami-affected women in Sri Lanka, we utilised the Conservation of Resources Theory (COR, Hobfoll, 2009) to inform an investigation of direct and indirect effects. The study was specifically designed to assess how traumatic exposure may represent a form of loss which may associate with related losses in the form of external and internal stigma which may then associate with poor mental health outcomes. The data for this study were collected in 2016 from a sample of 379 widowed women in Eastern Sri Lanka; participant spouses died in the civil war, in the tsunami, or from health or other problems. Our analyses yielded a model suggesting associations between remembered trauma event exposure from war and disaster, external stigma, internalised stigma and mental health symptom distress. Results further yielded direct and indirect effects suggesting that trauma may represent a form of loss, and potentially lead to distress through the weight and challenges of stigma.     

Near-Death Experiences in a Multi-religious Hospital Population in Sri Lanka

Near-death experiences (NDEs) are a wide range of experiences that occur in association with impending death. There are no published studies on NDEs in general hospital populations, and studies have been mainly conducted on critically ill patients. We assessed the prevalence of NDEs and its associations in a multi-religious population in a general hospital in Sri Lanka. A randomised sample of patients admitted to the Colombo North Teaching Hospital was assessed using the Greyson NDE scale and clinical assessment. Out of total 826 participants, NDEs were described by 3%. Compared to the NDE-negative participants, the NDE-positive group had a significantly higher mean for age and a ratio of men. Women reported deeper NDEs. Patients of theistic religions (Christianity, Islam and Hinduism) reported significantly more NDEs compared to patients from the non-theistic religious group (Buddhism). NDE-positive patient group had significantly higher reporting of a feeling ‘that they are about to die’, the presence of loss of consciousness and a higher percentage of internal medical patients. This is the first time that NDEs are assessed in a general hospital population and NDEs being reported from Sri Lanka. We also note for the first time that persons with theistic religious beliefs reported more NDEs than those with non-theistic religious beliefs. Medical professionals need to be aware of these phenomena to be able to give an empathic hearing to patients who have NDE.     

Violence as Worship: Religious Wars in the Age of Globalization,by Hans G. Kippenberg,trans. Brian McNeil,Stanford University Press: Stanford,CA, 2011, viii + 286 pp. ISBN 978 0 8047 68726, US$70 (cloth); ISBN 978 0 8047 6873 3, US$21.95 (paperback)

The author argues in this paper that the ‘state effects’ generated by religious movements – even those operating at the margins of societies – require us to consider anew the impact of religious movements on state formation. In Sri Lanka, for instance, evangelicals are a minority. Yet their practice of proselytizing to new audiences was considered ‘unethical,’ generating opposition that was directed not only at them, but also at ruling elites for failing to stem what was seen as an intrusion of incompatible ‘Western’ ideals. Instead of considering how such Christian movements seek to ‘take over’ the functions of the ‘state’ as has been the experience in the United States and parts of Latin America, the author illustrates in this article why it makes more theoretical sense to ask how their activities impinge upon the conceptual frameworks through which the ‘state’ is imagined.     

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.     

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.