Senaka Weeraratna

·  The primodial Sinhalese identity is rooted in the Sinhalese ethnic group which has a long history of existence for over 2500 years, unique and distinct language (Sinhala), and a strong connection to Buddhism and the historical kingdoms of the island. The Sinhalese are world renown as the custodians of Buddhism and Sri Lanka has the proud record of having the longest unbroken period of association with Buddhism than any other country. Every Sri Lankan, not only the Sinhalese, must be proud of this unflinching stubborn fact.  

·  The Sri Lankan identity, in contrast, is a latter-day creation which encompasses all citizens of the country, including major ethnic groups such as the Sinhalese, Tamils, Muslims, and Burghers. Both these nomenclatures have validity and strong claims to prevail in the multi – culturally fertile landscape of Sri Lanka. But not to jettison one for the other.Sri Lankans are basically people with a dual identity. National and Ethnic cum Religious identity. For example, the Sinhala Buddhist identity. It is a birthright.  In the pre – colonial era the Sinhalese had only one religion, namely Buddhism. 

·  The State should respect this inheritance of the Sinhalese. It causes no violence to any one else. National Unity cannot be forged by destroying the identity and 

·  heritage of the primordial race purely in order to appease ethnic and religious minorities who are all latter day entrants.

·  Everyone’s contribution to the social fabric of Sri Lanka must be acknowledged and valued, irrespective of ethnic and religious backgrounds. Individually every citizen of Sri Lanka is equal and has the right to equal treatment by the State under the Constitution (Article 12). No one with a sane mind can begrudge that right. But there is a limit to the extension of  the notion of ‘ Equality’. It cannot be used as a weapon to deny the cultural rights of the majority Sinhalese and to due recognition for building the wonderful Buddhist Civilization of Sri Lanka. ( Read ‘ Revolt in the Temple ‘ by D.C. Wijewardene, 1953). Individual Rights and Group Rights are not the same. 

Treating unequals as equals given the huge disparity of their contributions over a long period in a country’s history is morally wrong. Justice requires that outcomes or recognition should be proportional to inputs or contributions. If one group contributed significantly more (economically, culturally, or in nation-building) over a long period, they arguably deserve a different, often greater, share of recognition, resources, or political power today. Equity favours this approach.

 The foremost place given to Buddhism in Article 9 of the Constitution is based on this fact of proportionality and validation of Sri Lanka’s History. 

Senaka Weeraratna