Sinhala Wrongs' and ' Sangha Bashing ' rake in huge profits for the Human Rights NGO's
by R. Chandrasoma
The Sinhala Race has guilt and unworthiness forced on it in a way that, surely, must be unique in the affairs of the World. As a people, they have been accused of majoritarian tyranny, unwillingness to make the necessary compromises to live harmoniously in a pluralistic society, trampling on the rights of minorities and most shameful of all of genocide.
Who are the accusers? Astonishingly, there is a strange self-accusatory twist to their psychology that makes the Sinhalaya his own worst enemy. We say this because a new 'industry' has been established to 'propagandize' a myth of Sinhala haughtiness and indifference to the rights of others that is managed with rare skill by people who are Sinhala in name and acceptance but who make no bones about the fact that they hold in contempt their own kind. ' Sangha Bashing ' attacking the Buddhist monks for the ills of the country is a part and parcel of this new growth industry, which has enlisted Sri Lankans ( with Western Ph.D.s ) who are prepared to run down the Buddhist culture and heritage for a handful of dollars.
Before we proceed further, a necessary distinction must be made between 'loyalists' and 'deserters' among the people who acknowledge their Sinhala identity. The loyalists are those who recognize Sinhala-Buddhism as a historic inheritance that is worth preserving indeed, something that can be celebrated as the fons et origo of our distinctiveness as a people. In contrast, the 'deserters' find this cultural bequeathal a drag and a nuisance that must be thrown off if we are to make progress in the modern world.
Leading lights in the New Government of RaWik are, transparently, of this kind. Within this second category, one can distinguish a 'virulent strain' that goes beyond mere contemptuous rejection of the religion and culture of the race that has their nominal membership. The drive to discredit and to actively debunk what they see as an inferior inheritance takes a pathological form and it is no great surprise to find that such individuals have tied up with the Eelamists to mount a great offensive against what they call the 'mytho-history' of the Sinhala people.
The Marga Institute and the National Peace Council - two well-funded Christian NGO's that have worked openly to buttress the claims of the Tamil Separatists are renowned bastions of these paradoxical Sinhalayas. Backed by endless flows of foreign money and a ready availability of learned traitors, these two organizations have made an efficient and highly productive industry of trashing the claims of the Sinhalayas on a whole gamut of issues ranging from the authenticity of the Mahavamsa to the blockheaded folly of the Bhikkhus.
It must not be overlooked that high officials of these two NGO's have infiltrated the media, the Human Rights Commission, and like institutions with a view to advancing their hidden agenda of bringing about a division of the country and thus making it easier for the Evangelists to convert hapless Buddhists into Christianity.
What is the theme that holds this learned mixture together? These champions of 'human rights' have made the great discovery that 'Sinhala wrongs' (or wrongdoing) is the cause of the socio-political misery that engulfs us. Their wondrous learning informs them that 'Tamil wrongdoing this includes the unrivalled butchery of a man called Pirapaharan is a mere reaction, an unfortunate sequel of the overarching villainy of the Sinhala race.
Before any attempt is made to counter the arguments of these lettered betrayers, is it not prudent to look into those subconscious fears that take shape as learned rationalizations in the thinking of these people?
The fear of a return of 'Sinhala-Buddhism' is the great bogy of the Sankara Class and this elemental revulsion is heightened in those who have forsaken their ancient religion to embrace the teaching of Jesus Christ. The urge to debunk Sinhala-Buddhism - and, as an 'abreaction' the support of Tamil Eelam will be irrepressible as long as these inner fears remain unexamined.
A natural question that arises in this connection is that concerning Sinhala-Buddhist culpability. These anti-Sinhala scholars and activists have a major 'hang-up' (an expressive term used in the US) that drives them to treat the culture and religion of Lanka with fear and scorn. Are we to blame? It is their own problem that calls for self-catharsis. To do lasting damage to a country and a religion through a perverse expression of their own inner conflicts is what we must all unequivocally condemn.
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