Features

Secularism, the Muslim body and the Sinhala-Buddhist polity

Published

3 years ago

2023/01/3

By Erandika de Silva

This short piece is based on an anecdote of a striking memory that I have of a particular classroom at the Faculty of Arts, University of Peradeniya. Every time I walk past this particular classroom, it triggers the same memory and it has still not weathered. In this piece, I look back on this memory self-critically, in an attempt to understand my own self and analyze my thought process at the time of this incident. About nine years ago, as I walked past this lecture room, as an undergraduate, I saw a young woman, understood to be a student, inside, wearing an abaya, standing, facing the two walls of the interior corner. It was an unusual sight and I was taken aback by it. So, I walked a few steps backwards, just to have another look. I saw the girl unrolling a mat and kneeling down to pray. In a flash, I wondered what would happen if a lecturer walked into that classroom for a lecture; would the lecturer wait for this girl to finish her prayers; would the young woman even notice the lecturer until her prayers are over; can people simply go and pray in a lecture room; is the university not a secular space? In retrospect, I view my reaction to this incident as part of a modern problem.

A question that never occurred to me, at that point, was whether I would be amused, let alone be equally amused, by an undergraduate who practises Buddhist rituals of worship on campus. In retrospect, I am certain that it was never the practice of religion that unsettled me, but rather the practice of Islamic worship – a religion that is non-Buddhist. Then, the problem, to me, was a non-Buddhist practicing religion on campus rather than a student performing religious worship on campus. In Hegelian terms, I would say that it is the master’s recognition of the bondsman – the subject who should not publicly practice religion. It was a matter of Islam-ing instead of Buddhist-ing. The question is why Islam-ing was a problem (to me) when Sinhala-Buddhist-ing was not seen as a problem in the same university space that I deemed “secular”. The fact of Muslim-ness (?) was something I was not ready to grapple with as a deluded “modern” rational individual.

I am seeking to contribute to some introspective and reconstructive intellectual labour that can (perhaps) unpack the image of the Islam-ing female student on campus. As I revisit this memory, I realize how gendered this memory is: It is gendered in the sense that if it were a male student, it would be the figuration of the terrorist whereas it is the irrational Other in the case of the female student. The problem is that the Sinhala-Buddhist body as the normative human being/self cannot exist without the degradation of what is not Sinhala-Buddhist.

I wondered why this Muslim student chose to worship in a lecture room and not in the university mosque. Does the supposedly secular space of the university provide an alternative form of cultural-political order that makes it a safe place for a student to pray in public, or is it the Muslim student’s resistance to the liminal status imposed on her in the normative cultural-political order of a Sinhala-Buddhist dominated university? The mosque on campus is too far from the Faculty of Arts and the prayer rooms in the Faculty could accommodate only about five people at a time. In my view, the praying student perhaps resisted the idea of worshipping in territories assigned to her by the limits of her religion and gender, but most importantly the normative cultural-political order of a Sinhala-Buddhist dominated university. She dictated her own terms of worship as she exercised what it is to be human. It is perhaps a form of what Sylvia Wynter calls “ontological sovereignty” that this woman exercises. She is aware of the problem of sovereignty and refashions herself to come out of degradation – degradation that arises by abiding by the cultural-political order of the Sinhala-Buddhist polity. Her praying in public could be a way of coming out of degradation arising out of all the literature, history and discourse that tell her to view herself as the irrational Other who prays in public, the female counterpart of the figuration of the terrorist. Apprehensive about the irrational female Other, I thought I was enlightened and rational for trying to connect with some pseudo-intellectual understanding of the world of “man”.

The body of this praying woman is marked off as the “Muslim body” due to her religious attire and her practicing of religion in a public space that is deemed secular, at least, in principle. Her body becomes a problem in the dialectic of “us” and “them” that marks her off as the Other. She is located within a political community and a set of social relations in which she is always already known in the negative. It is because her identity is structured from the gaze of the modern wo/man that shapes the Muslim body through the reiteration of negative stereotypes. In this case, her identity is structured through my Sinhala-Buddhist gaze that recognizes and desires the subordination of the Muslim body. I assume the role of “man” by showing allegiance to the world of “men” who believe in the European construct of the rational. She is the praying “irrational” Other who needs to be subordinated for the triumph of the “secular”. In the larger world, I am as irrational an Other as she is due to my racialized, ethnicized and gendered body. Yet, as the “secular” and the “rational” are constructs that are used for the subordination of the racial Other in any given context, the praying Muslim girl is now the irrational female Other. A question worth asking is whether modern biopolitics capitalizes on secularization to promote one kind of secularism or the kind of secularism endorsed by the majority. For instance, in the context of the University of Peradeniya, it is a secularism endorsed by the Sinhala-Buddhist polity: a secularism that remembers it is secular only when its Sinhala-Buddhist foundation is threatened.

Practising religion in public becomes a problem as the norm is secularity. Is the practice of religion and culture the anomaly then? As democracy upholds the principles of representative government, majoritarian politics produces dangerous effects on the populace of nation states. Majoritarianism irons out differences and pushes the minorities to the periphery leaving them with little to no room for participation in society. Aspects of culture such as religion, customs and traditions, and language became increasingly problematic and created tensions in modernity as secularity became the point of orientation.

In the Sri Lankan context, the “Muslim body” creates a disconcertion in the Sinhala-Buddhist polity. The “global war on terror” and the Muslim overpopulation myth are two reasons for this. In the recent past, Sri Lanka was on a rampage for instituting ‘one country, one law’ on the pretext of maintaining civic and political order. Yet, it is clearly a matter of majoritarianism and majoritarian politics attempting at lobbying to institute a law that is advantageous to the Sinhala Buddhist polity by eliminating other forms of religious and legal systems of the non-Sinhala-Buddhists. It adopts the grand narrative of secularity, rationality and the Euro-American idea of progress as a way forward. Yet, rather than progress, it is an illusion of progress and civilization promoted through the idea of the universalism of occidental rationality and secularity. Unquestioningly adopting this myopic Euro-American idea of secularizing Sri Lanka does not guarantee progress but further establishes a backwater producing relations of domination and subordination thereby marginalizing non-Sinhala-Buddhist groups.

As much as secularization is oppressive, so is any compulsion to be what may be seen as religious and other cultural impositions and curtailment. Today, as I write as a teacher who is constantly worried about the rights and freedoms of my students, I would like to end this short piece with these thoughts: To pray or not to pray is not the question; to pray or not to pray is a right of my students, and of everyone. Rather the question is on what terms are we going to battle domination, imposition, curtailment and the question of the Other. This is where we need to begin. We need to begin from the position where we approach the question of identity as a political question, and not as a cultural question. This inquiry I hope can happen in our university spaces.

(Erandika de Silva is attached to the Department of Linguistics and English at the University of Jaffna.)

Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.

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Features

Crucial test for religious and ethnic harmony in Bangladesh

Published

9 hours ago

2026/02/12

Sahan Weerasooriya

A political protest that led to governmental change in Bangladesh mid last year. (photograph: imago)

Will the Bangladesh parliamentary election bring into being a government that will ensure ethnic and religious harmony in the country? This is the poser on the lips of peace-loving sections in Bangladesh and a principal concern of those outside who mean the country well.

The apprehensions are mainly on the part of religious and ethnic minorities. The parliamentary poll of February 12th is expected to bring into existence a government headed by the Bangladesh Nationalist Party (BNP) and the Islamist oriented Jamaat-e-Islami party and this is where the rub is. If these parties win, will it be a case of Bangladesh sliding in the direction of a theocracy or a state where majoritarian chauvinism thrives?

Chief of the Jamaat, Shafiqur Rahman, who was interviewed by sections of the international media recently said that there is no need for minority groups in Bangladesh to have the above fears. He assured, essentially, that the state that will come into being will be equable and inclusive. May it be so, is likely to be the wish of those who cherish a tension-free Bangladesh.

The party that could have posed a challenge to the above parties, the Awami League Party of former Prime Minister Hasina Wased, is out of the running on account of a suspension that was imposed on it by the authorities and the mentioned majoritarian-oriented parties are expected to have it easy at the polls.

A positive that has emerged against the backdrop of the poll is that most ordinary people in Bangladesh, be they Muslim or Hindu, are for communal and religious harmony and it is hoped that this sentiment will strongly prevail, going ahead. Interestingly, most of them were of the view, when interviewed, that it was the politicians who sowed the seeds of discord in the country and this viewpoint is widely shared by publics all over the region in respect of the politicians of their countries.

Some sections of the Jamaat party were of the view that matters with regard to the orientation of governance are best left to the incoming parliament to decide on but such opinions will be cold comfort for minority groups. If the parliamentary majority comes to consist of hard line Islamists, for instance, there is nothing to prevent the country from going in for theocratic governance. Consequently, minority group fears over their safety and protection cannot be prevented from spreading.

Therefore, we come back to the question of just and fair governance and whether Bangladesh’s future rulers could ensure these essential conditions of democratic rule. The latter, it is hoped, will be sufficiently perceptive to ascertain that a Bangladesh rife with religious and ethnic tensions, and therefore unstable, would not be in the interests of Bangladesh and those of the region’s countries.

Unfortunately, politicians region-wide fall for the lure of ethnic, religious and linguistic chauvinism. This happens even in the case of politicians who claim to be democratic in orientation. This fate even befell Bangladesh’s Awami League Party, which claims to be democratic and socialist in general outlook.

We have it on the authority of Taslima Nasrin in her ground-breaking novel, ‘Lajja’, that the Awami Party was not of any substantial help to Bangladesh’s Hindus, for example, when violence was unleashed on them by sections of the majority community. In fact some elements in the Awami Party were found to be siding with the Hindus’ murderous persecutors. Such are the temptations of hard line majoritarianism.

In Sri Lanka’s past numerous have been the occasions when even self-professed Leftists and their parties have conveniently fallen in line with Southern nationalist groups with self-interest in mind. The present NPP government in Sri Lanka has been waxing lyrical about fostering national reconciliation and harmony but it is yet to prove its worthiness on this score in practice. The NPP government remains untested material.

As a first step towards national reconciliation it is hoped that Sri Lanka’s present rulers would learn the Tamil language and address the people of the North and East of the country in Tamil and not Sinhala, which most Tamil-speaking people do not understand. We earnestly await official language reforms which afford to Tamil the dignity it deserves.

An acid test awaits Bangladesh as well on the nation-building front. Not only must all forms of chauvinism be shunned by the incoming rulers but a secular, truly democratic Bangladesh awaits being licked into shape. All identity barriers among people need to be abolished and it is this process that is referred to as nation-building.

On the foreign policy frontier, a task of foremost importance for Bangladesh is the need to build bridges of amity with India. If pragmatism is to rule the roost in foreign policy formulation, Bangladesh would place priority to the overcoming of this challenge. The repatriation to Bangladesh of ex-Prime Minister Hasina could emerge as a steep hurdle to bilateral accord but sagacious diplomacy must be used by Bangladesh to get over the problem.

A reply to N.A. de S. Amaratunga

A response has been penned by N.A. de S. Amaratunga (please see p5 of ‘The Island’ of February 6th) to a previous column by me on ‘ India shaping-up as a Swing State’, published in this newspaper on January 29th , but I remain firmly convinced that India remains a foremost democracy and a Swing State in the making.

If the countries of South Asia are to effectively manage ‘murderous terrorism’, particularly of the separatist kind, then they would do well to adopt to the best of their ability a system of government that provides for power decentralization from the centre to the provinces or periphery, as the case may be. This system has stood India in good stead and ought to prove effective in all other states that have fears of disintegration.

Moreover, power decentralization ensures that all communities within a country enjoy some self-governing rights within an overall unitary governance framework. Such power-sharing is a hallmark of democratic governance.

Features

Celebrating Valentine’s Day …

Published

9 hours ago

2026/02/12

Sahan Weerasooriya

Valentine’s Day is all about celebrating love, romance, and affection, and this is how some of our well-known personalities plan to celebrate Valentine’s Day – 14th February:

Merlina Fernando (Singer)

Yes, it’s a special day for lovers all over the world and it’s even more special to me because 14th February is the birthday of my husband Suresh, who’s the lead guitarist of my band Mission.

We have planned to celebrate Valentine’s Day and his Birthday together and it will be a wonderful night as always.

We will be having our fans and close friends, on that night, with their loved ones at Highso – City Max hotel Dubai, from 9.00 pm onwards.

Lorensz Francke (Elvis Tribute Artiste)

On Valentine’s Day I will be performing a live concert at a Wealthy Senior Home for Men and Women, and their families will be attending, as well.

I will be performing live with romantic, iconic love songs and my song list would include ‘Can’t Help falling in Love’, ‘Love Me Tender’, ‘Burning Love’, ‘Are You Lonesome Tonight’, ‘The Wonder of You’ and ‘’It’s Now or Never’ to name a few.

To make Valentine’s Day extra special I will give the Home folks red satin scarfs.

Emma Shanaya (Singer)

I plan on spending the day of love with my girls, especially my best friend. I don’t have a romantic Valentine this year but I am thrilled to spend it with the girl that loves me through and through. I’ll be in Colombo and look forward to go to a cute cafe and spend some quality time with my childhood best friend Zulha.

JAYASRI

Emma-and-Maneeka

This Valentine’s Day the band JAYASRI we will be really busy; in the morning we will be landing in Sri Lanka, after our Oman Tour; then in the afternoon we are invited as Chief Guests at our Maris Stella College Sports Meet, Negombo, and late night we will be with LineOne band live in Karandeniya Open Air Down South. Everywhere we will be sharing LOVE with the mass crowds.

Kay Jay (Singer)

I will stay at home and cook a lovely meal for lunch, watch some movies, together with Sanjaya, and, maybe we go out for dinner and have a lovely time. Come to think of it, every day is Valentine’s Day for me with Sanjaya Alles.

Maneka Liyanage (Beauty Tips)

On this special day, I celebrate love by spending meaningful time with the people I cherish. I prepare food with love and share meals together, because food made with love brings hearts closer. I enjoy my leisure time with them — talking, laughing, sharing stories, understanding each other, and creating beautiful memories. My wish for this Valentine’s Day is a world without fighting — a world where we love one another like our own beloved, where we do not hurt others, even through a single word or action. Let us choose kindness, patience, and understanding in everything we do.

Janaka Palapathwala (Singer)

Janaka

Valentine’s Day should not be the only day we speak about love.

From the moment we are born into this world, we seek love, first through the very drop of our mother’s milk, then through the boundless care of our Mother and Father, and the embrace of family.

Love is everywhere. All living beings, even plants, respond in affection when they are loved.

As we grow, we learn to love, and to be loved. One day, that love inspires us to build a new family of our own.

Love has no beginning and no end. It flows through every stage of life, timeless, endless, and eternal.

Natasha Rathnayake (Singer)

We don’t have any special plans for Valentine’s Day. When you’ve been in love with the same person for over 25 years, you realise that love isn’t a performance reserved for one calendar date. My husband and I have never been big on public displays, or grand gestures, on 14th February. Our love is expressed quietly and consistently, in ordinary, uncelebrated moments.

With time, you learn that love isn’t about proving anything to the world or buying into a commercialised idea of romance—flowers that wilt, sweets that spike blood sugar, and gifts that impress briefly but add little real value. In today’s society, marketing often pushes the idea that love is proven by how much money you spend, and that buying things is treated as a sign of commitment.

Real love doesn’t need reminders or price tags. It lives in showing up every day, choosing each other on unromantic days, and nurturing the relationship intentionally and without an audience.

This isn’t a judgment on those who enjoy celebrating Valentine’s Day. It’s simply a personal choice.

Melloney Dassanayake (Miss Universe Sri Lanka 2024)

I truly believe it’s beautiful to have a day specially dedicated to love. But, for me, Valentine’s Day goes far beyond romantic love alone. It celebrates every form of love we hold close to our hearts: the love for family, friends, and that one special person who makes life brighter. While 14th February gives us a moment to pause and celebrate, I always remind myself that love should never be limited to just one day. Every single day should feel like Valentine’s Day – constant reminder to the people we love that they are never alone, that they are valued, and that they matter.

I’m incredibly blessed because, for me, every day feels like Valentine’s Day. My special person makes sure of that through the smallest gestures, the quiet moments, and the simple reminders that love lives in the details. He shows me that it’s the little things that count, and that love doesn’t need grand stages to feel extraordinary. This Valentine’s Day, perfection would be something intimate and meaningful: a cozy picnic in our home garden, surrounded by nature, laughter, and warmth, followed by an abstract drawing session where we let our creativity flow freely. To me, that’s what love is – simple, soulful, expressive, and deeply personal. When love is real, every ordinary moment becomes magical.

Noshin De Silva (Actress)

Valentine’s Day is one of my favourite holidays! I love the décor, the hearts everywhere, the pinks and reds, heart-shaped chocolates, and roses all around. But honestly, I believe every day can be Valentine’s Day.

It doesn’t have to be just about romantic love. It’s a chance to celebrate love in all its forms with friends, family, or even by taking a little time for yourself.

Whether you’re spending the day with someone special or enjoying your own company, it’s a reminder to appreciate meaningful connections, show kindness, and lead with love every day.

And yes, I’m fully on theme this year with heart nail art and heart mehendi design!

Wishing everyone a very happy Valentine’s Day, but, remember, love yourself first, and don’t forget to treat yourself.

Sending my love to all of you.

Features

Banana and Aloe Vera

Published

9 hours ago

2026/02/12

Sahan Weerasooriya

To create a powerful, natural, and hydrating beauty mask that soothes inflammation, fights acne, and boosts skin radiance, mix a mashed banana with fresh aloe vera gel.

This nutrient-rich blend acts as an antioxidant-packed anti-ageing treatment that also doubles as a nourishing, shiny hair mask.

* Face Masks for Glowing Skin:

Mix 01 ripe banana with 01 tablespoon of fresh aloe vera gel and apply this mixture to the face. Massage for a few minutes, leave for 15-20 minutes, and then rinse off for a glowing complexion.

* Acne and Soothing Mask:

Mix 01 tablespoon of fresh aloe vera gel with 1/2 a mashed banana and 01 teaspoon of honey. Apply this mixture to clean skin to calm inflammation, reduce redness, and hydrate dry, sensitive skin. Leave for 15-20 minutes, and rinse with warm water.

* Hair Treatment for Shine:

Mix 01 fresh ripe banana with 03 tablespoons of fresh aloe vera gel and 01 teaspoon of honey. Apply from scalp to ends, massage for 10-15 minutes and then let it dry for maximum absorption. Rinse thoroughly with cool water for soft, shiny, and frizz-free hair.