{"id":150353,"date":"2025-06-23T17:47:30","date_gmt":"2025-06-24T00:47:30","guid":{"rendered":"https:\/\/www.lankaweb.com\/news\/items\/?p=150353"},"modified":"2025-06-23T17:47:30","modified_gmt":"2025-06-24T00:47:30","slug":"defending-nationalism-against-political-manipulation-globalist-agendas","status":"publish","type":"post","link":"https:\/\/www.lankaweb.com\/news\/items\/2025\/06\/23\/defending-nationalism-against-political-manipulation-globalist-agendas\/","title":{"rendered":"Defending Nationalism Against Political Manipulation & Globalist Agendas"},"content":{"rendered":"

Palitha Ariyarathna<\/em><\/span><\/h2>\n\n\n
\"\"<\/figure>\n\n\n\n

Throughout Sri Lanka\u2019s history, Sinhala Buddhists have maintained and protected their identity, sovereignty, and religious heritage through centuries of resistance against external forces. However, in modern political discourse, nationalism is being redefined and misrepresented, framing it as a negative force rather than the foundation upon which Sri Lanka was built. There has never been a single instance where Sinhala Buddhist nationalism has been the cause of war in Sri Lanka. Every major historical conflict, from Dutugemunu to Parakramabahu to the more recent colonial struggles, arose from external invasions, not from internal nationalist movements. Today, however, political forces and external agendas attempt to erase nationalism, seeking laws to criminalize patriotism and weaken Sinhala Buddhist identity under the guise of promoting inclusivity.<\/p>\n\n\n\n

There is a clear effort to dilute Sri Lanka\u2019s national identity, often presenting nationalism as divisive or extremist. Some political movements frame nationalism as dangerous, using globalist rhetoric to weaken the nation\u2019s ability to protect its heritage. Sinhala Buddhist identity, however, is not a political tool\u2014it is the foundation of Sri Lanka\u2019s civilization. Attempts to remove or restrict national identity must be critically examined, as they often serve external ideological interests rather than the well-being of Sri Lanka\u2019s citizens. Sinhala Buddhists have sustained the nation through Dharma, historical governance, and cultural preservation\u2014none of which can be disregarded in shaping the country\u2019s future.<\/p>\n\n\n\n

Sri Lanka\u2019s history is marked by wars fought not to conquer others but to defend its sovereignty and Buddhism. Sinhala Buddhists have always resisted external invasions, protecting their land, traditions, and Dharma. Over 21 major wars in Sri Lanka\u2019s history were fought against foreign invaders, not internal nationalist movements. From King Dutugemunu\u2019s reclamation of Anuradhapura to King Senerath\u2019s resistance against Portuguese occupation, Sinhala Buddhist rulers have upheld the nation\u2019s independence, ensuring Buddhism thrives within its native homeland.<\/p>\n\n\n\n

King Dutugemunu (161\u2013137 BC) led the campaign to restore Buddhist governance in Anuradhapura, defeating the Foreign invader immigrant Elara. His victory was not about ethnic conflict but about reclaiming sovereignty and ensuring Buddhism thrived. His contribution to Sri Lankan heritage is immortalized through the construction of Ruwanwelisaya, reinforcing that Sinhala Buddhist governance is tied to Dharma, not oppression. Similarly, King Vijayabahu I (1055\u20131110 AD) liberated Sri Lanka from Chola rule, restoring Sinhala Buddhist governance. His reign emphasized reviving Buddhist traditions by inviting monks from Burma, reaffirming the necessity of nationalism in protecting cultural and religious heritage.<\/p>\n\n\n\n

King Parakramabahu I (1153\u20131186 AD) expanded Sri Lanka\u2019s influence while ensuring Buddhism remained central to governance, proving that national identity strengthens prosperity. He built massive irrigation systems, demonstrating how Sinhala Buddhist leadership fosters progress, not division. The last major resistance against colonial rule was led by King Senerath (1604\u20131635 AD) reclaimed Nagadeepa (Yapane\/Jaffna) from the Portuguese, and was welcomed by local communities\u2014affirming Sinhala Buddhist rule as a rightful continuation of the island\u2019s sovereignty.<\/p>\n\n\n\n

A Jathiya (ethnic nation) can only exist within a single sovereign country, meaning a people must share a distinct homeland, continuous civilization, unique language, and exclusive traditions to be recognized as an ethnic nation. Sinhala Buddhists are the only ethnic nation in Sri Lanka with a continuous civilization, distinct language, customs, and historical sovereignty. Tamil and Tamil-speaking Muslim communities, while ethnic groups, were introduced under colonial rule, making them cultural subgroups, not separate ethnic nations.<\/p>\n\n\n\n

The British brought Tamil laborers from India to work on Sri Lanka\u2019s plantations, forming an expatriate workforce that was not indigenous to the island. Over time, both Tamils and Tamil-speaking Muslims maintained cultural ties to Tamil Nadu, and in some cases, consciously aligned with religious identities rooted in external Islamic traditions\u2014further reinforcing a sense of foreignness within Sri Lanka. Despite being the civilizational foundation of the island, Sinhala Buddhists were politically compelled to accept a broader national identity that diluted their historical centrality. Even today, many within Tamil and Muslim communities primarily identify by ethnicity or religion rather than as Sri Lankans, suggesting that communal identity often outweighs a unified national consciousness.<\/p>\n\n\n\n

Adding to this imbalance is the troubling reality that only Sinhala Buddhists are expected to suppress their identity for the sake of national unity. There is no distinct or developed language called Sri Lankan\u201d\u2014nations across the world define themselves through their mother tongue, and in Sri Lanka, that language is Sinhala. Likewise, Buddhism has been the spiritual backbone of the nation for over two millennia. Therefore, if a person identifies as Sinhala Buddhist and affirms that this is their historic homeland, such an expression should never be labeled as Sinhala Jathiawadi Deshapalanaya\u201d (ethno-nationalist politics). On the contrary, efforts are underway to ensure that future legislation protects this right\u2014safeguarding cultural integrity while preventing malicious accusations from undermining rightful identity.<\/p>\n\n\n\n

In recent times, certain self-styled reformers and political actors\u2014posing as defenders of pluralism\u2014have attempted to weaponize constitutional and judicial mechanisms to silence those who affirm Sinhala Buddhist heritage. They claim to uphold justice, yet seek to criminalize traditional expressions, branding them as extremist or intolerant. This is a distortion of both law and truth.<\/p>\n\n\n\n

Under the International Covenant on Civil and Political Rights (ICCPR), to which Sri Lanka is a signatory, every individual has the right to cultural expression, religious belief, and freedom of opinion\u2014so long as it does not incite violence or hatred. Affirming one\u2019s identity as a Sinhala Buddhist and defending the historical guardianship of the island is not a violation of human rights\u2014it is the exercise of them.<\/p>\n\n\n\n

Attempts to defame or dismantle sacred chronicles like the Pujavaliya or Rajavaliya, or to erase the Yuga Parampara (civilizational lineage), are not acts of reform\u2014they are efforts to fracture the cultural and spiritual continuity of the nation. Sinhala Buddhists have a state duty and a moral obligation to protect the Buddha Sasana, as enshrined in both ancient practice and modern constitutional spirit.<\/p>\n\n\n\n

Weakening nationalism opens the door for globalist control, reducing Sri Lanka\u2019s self-determination and exposing it to external ideological influence. Sinhala Buddhists will lose their ability to resist cultural dilution and foreign political control. This policy will not bring peace\u2014it will erase national identity, replacing it with controlled governance that prioritizes external interests over national preservation.<\/p>\n\n\n\n

Some academics, especially those promoting anti-Buddhist or universalist frameworks, attempt to misuse Samuel Huntington\u2019s The Clash of Civilizations to discredit Sinhala Buddhist nationalism. But this is either a shallow misreading\u2014or a deliberate distortion.<\/p>\n\n\n\n

> In the post\u2013Cold War world, the most important distinctions among peoples are not ideological, political, or economic. They are cultural.\u201d > \u2014 Samuel P. Huntington, Chapter 1<\/p>\n\n\n\n

While Huntington\u2019s thesis on civilizational identity is a modern academic recognition, Sinhala Buddhists understood and lived this principle long before such theories were articulated in the West. Anyone who truly studies the history of Ceylon can easily recognize that cultural identity was never an abstract idea for our nation\u2014it was the lived foundation of governance, social conduct, and Dharma.<\/p>\n\n\n\n

Unlike cultures that define themselves through legal structures or political regimes, the Sinhala Buddhist civilization is deeply aligned with natural phenomena and spiritual principles. Culture, to us, is not just a way of life\u2014it is a path toward liberation. The foundation of our civilizational identity is the ability of individuals to attain Nibb\u0101na through the Four Noble Truths, the Noble Eightfold Path, and other teachings of the Buddha. What Huntington writes as theory, we have practiced as ancestral wisdom for over two millennia.<\/p>\n\n\n\n

According to the Buddha Dhamma, civilization\u201d cannot be measured merely by external culture or broad identity groupings. The defining feature of the human being is not race or religion, but the presence of a mind capable of moral elevation or decline. Every human being is born with this potential\u2014but it is the mental tendencies (gati lakkhana) cultivated through actions that determine whether one sinks further into sa\u1e41s\u0101ra or rises toward vimutti-sukha (the bliss of liberation).<\/p>\n\n\n\n

The Buddha classified beings not by geographic civilization, but by the quality of their minds and karmic disposition. Human birth itself is a rare opportunity, yet within that human state, there exist five subtle mental classes:<\/p>\n\n\n\n

Nerayika humans \u2013 driven by hellish tendencies<\/p>\n\n\n\n

Preta humans \u2013 consumed by craving and spiritual hunger<\/p>\n\n\n\n

Thirachch\u0101na humans \u2013 governed by ignorance and instinct<\/p>\n\n\n\n

True humans \u2013 ethically upright and mentally refined<\/p>\n\n\n\n

Deva-like humans \u2013 approaching divine purity and wisdom<\/p>\n\n\n\n

Thus, in the Buddha\u2019s teaching, true civilization is not a political or cultural designation\u2014it is the refinement of mind and moral discipline, culminating in the ability to attain Nibb\u0101na.<\/p>\n\n\n\n

People define themselves in terms of ancestry, religion, language, history, values, customs, and institutions.\u201d  \u2014 Huntington, Chapter 1<\/p>\n\n\n\n

Huntington\u2019s view that people define themselves in terms of culture, ancestry, or faith traditions fails to grasp the core of Sinhala Buddhist civilization. We are not defined\u201d by culture\u2014we are entrusted with Dhamma.<\/p>\n\n\n\n

In Sinhala Buddhist understanding, there is no concept of religion\u201d as a salvation system ruled by a supernatural authority. We follow neither divine command nor dogma\u2014but only the path revealed by the Buddha, the Noble Eightfold Path, rooted in the Four Noble Truths.<\/p>\n\n\n\n

We don\u2019t follow prapa\u00f1ca (fabricated conceptual proliferation); we protect what is real, what is timeless. That is why our civilization does not merely preserve a cultural identity\u2014it guards the transmission of Dhamma for the benefit of future beings yet to be born, who may arise in far future eras to rediscover what we have preserved.<\/p>\n\n\n\n

The Abhidhamma, the highest strata of wisdom, refined through countless generations, has been preserved through the Four Buddha eras\u2014unbroken in intention, even if hidden in form. Our land has held many names: Oja D\u012bpa (Island of Vitality), Vara D\u012bpa (Blessed Isle), Mand\u0101 D\u012bpa (Gentle Isle), S\u012bhala D\u012bpa (Island of the Lion Race)\u2014each a reflection of its karmic role as protector of the Sasana.<\/p>\n\n\n\n

Sri Lanka\u2019s Constitution upholds Buddhism as the foremost religion, as outlined in Article 9, which mandates the state\u2019s responsibility to protect and sustain Buddhism. This responsibility is inherited through Sinhala Buddhist families, monks (bhikkhu), nuns (bhikkhuni), and lay disciples (up\u0101saka\/up\u0101sik\u0101), all of whom contribute to sustaining Buddhist traditions. Sinhala Buddhists have dedicated their lives to safeguarding the Dharma, practicing Dana, Pana, Mal Puja, and making sacrifices to attain Nirvana.<\/p>\n\n\n\n

Any political attempt to undermine Buddhism or Sinhala nationalism must be challenged under constitutional law, as leaders have sworn an oath to protect the Buddhist state\u2014not to establish a multi-ethnic or multi-religious state at its expense. If any political party seeks to weaken Sinhala Buddhist nationalism, its actions should be reviewed under Article 9 to ensure that no hidden agenda compromises the foundation of the nation\u2019s identity. Many external forces have long attempted to dismantle Sinhala Buddhist nationalism, benefiting financially or politically from Sri Lanka\u2019s fragmentation and loss of sovereignty.<\/p>\n\n\n\n

The ideological forces attempting to weaken the Sinhala Buddhist state are not isolated incidents but part of a long-term, well-funded agenda backed by hidden financial networks and globalist interests. These efforts are linked to the same ideological factions that once sought to end Sri Lanka\u2019s war with LTTE, not through genuine peace but by reshaping national identity to fit their broader agenda.<\/p>\n\n\n\n

This movement, which emerged in the 1980s, seeks to erase ethnic and cultural identity under the pretext of human rights, feminism, environmentalism, and cosmopolitanism. Sinhala Buddhists must remain vigilant, especially against deceptive political strategies disguised as reforms\u2014such as altering the national flag or anthem, revising Article 9, and redefining citizenship laws in a way that undermines inherited rights.<\/p>\n\n\n\n

These efforts are linked to the same ideological factions that once sought to end Sri Lanka\u2019s war with LTTE but now push similar narratives under the guise of a \u2018new world order.\u2019 The Sinhala Buddhist community recognizes these influences as external threats, knowing that such movements master anti-Buddhist rhetoric to infiltrate political spaces. Shockingly, those who advocate these changes often present themselves as the saviors of the nation, manipulating Sinhala Buddhist youth for their own electoral gains while celebrating multiculturalism and erasing the sacrifices made by patriots who defended the nation for over 550 years in recent history.<\/p>\n\n\n\n

The struggle for identity and sovereignty must never be forgotten, for it is the foundation upon which generations of Sinhala Buddhists have built their legacy.<\/p>\n\n\n\n

Each nation has the right to uphold its culture. Sinhala Buddhist identity must be protected in Sri Lanka just as other nations safeguard their own heritage. Political actors misusing \u2018equal rights\u2019 must be challenged, because real equality does not mean erasing native identity in favor of globalist ideals. Article 9 of the Sri Lankan Constitution clearly establishes the state\u2019s duty to protect and foster Buddhasasana, making it a fundamental legal pillar that must be upheld. It is the duty of the government and any person who visits, stays, or is born in this country to never forget their constitutional responsibility while upholding their own agenda in daily life.<\/p>\n\n\n\n

\u2014 Palitha Ariyarathna<\/p>\n\n\n\n

To my beloved mother, and to the nation she loved. On this day\u2014her birthday\u2014I offer this work as a reflection of her unwavering guidance. She taught me never to fear the truth, never to bend to injustice, and always to defend one\u2019s country through wisdom, not hostility. Her words echo eternally: Defend your nation not through hatred, but through civilizational guardianship rooted in truth.\u201d<\/p>\n\n\n\n

This work also honors all mothers of true civilization\u2014those who raise their children not to conquer others in the name of God or power, but to uplift their own people through compassion, dignity, and fearless honesty.<\/p>\n\n\n\n

May this article be worthy of her memory and strengthen the spirit of the nation she upheld.<\/p>\n\n\n\n

Reference:<\/p>\n\n\n\n

    \n
  1. Huntington, Samuel P.<\/strong>\u00a0The Clash of Civilizations and the Remaking of World Order.<\/em>\u00a0Simon & Schuster, 1996. &nbsp;&nbsp;&nbsp;&nbsp;\u2192 Quoted and critically examined regarding civilizational theory.<\/li>\n\n\n\n
  2. Constitution of the Democratic Socialist Republic of Sri Lanka<\/strong>\u00a0(as amended). &nbsp;&nbsp;&nbsp;&nbsp;\u2192 Cited for Article 9\u2014the constitutional duty to protect and foster the Buddha Sasana. &nbsp;&nbsp;&nbsp;&nbsp;Available at: https:\/\/www.parliament.lk<\/a><\/li>\n\n\n\n
  3. Mah\u0101n\u0101ma Thera.<\/strong>\u00a0The Mah\u0101va\u1e43sa: The Great Chronicle of Ceylon.<\/em>\u00a0Translated by Wilhelm Geiger. Ceylon Government Press, 1912. &nbsp;&nbsp;&nbsp;&nbsp;\u2192 Referenced for historical continuity of Sinhala Buddhist sovereignty and governance.<\/li>\n\n\n\n
  4. Waduge, Shenali.<\/strong>\u00a0The Historical Role of Buddhism and Significance of Article 9 in Sri Lanka\u2019s Constitution.\u201d OnLanka<\/em>, 2013. &nbsp;&nbsp;&nbsp;&nbsp;Available at: https:\/\/www.onlanka.com\/news\/the-historical-role-of-buddhism-and-significance-of-article-9-in-sri-lankas-constitution.html<\/a><\/li>\n\n\n\n
  5. Indika Shabandu & Ariyarathna, Palitha.<\/strong>\u00a0Response to AUKUS.\u201d Ceylon Diary Podcasts Radio<\/em>, 26 September 2021. &nbsp;&nbsp;&nbsp;&nbsp;\u2192 Dialogue on sovereignty, MCC, and cultural resistance. &nbsp;&nbsp;&nbsp;&nbsp;Listen at: https:\/\/podbay.fm\/p\/ceylon-diary-podcasts-radio\/e\/1632658461<\/a><\/li>\n\n\n\n
  6. Col. Asoka Alles.<\/strong>\u00a0Commentary on National Integrity and Strategic Leadership.\u201d Ceylon Watch<\/em>, 2024. &nbsp;&nbsp;&nbsp;&nbsp;\u2192 Cited for insights on preserving constitutional integrity and resisting ideological dilution.<\/li>\n\n\n\n
  7. Buddhist Canonical Teachings.<\/strong>\u00a0&nbsp;&nbsp;&nbsp;&nbsp;\u2192 Terms such as gati lakkhana<\/em>, vimutti-sukha<\/em>, and the classification of beings are drawn from the Abhidhamma Pi\u1e6daka<\/em>\u00a0and relevant sutta<\/em>\u00a0sources. Translation fidelity maintained.<\/li>\n\n\n\n
  8. Historical Role of Buddhism & Article 9<\/em>\u00a0\u2013 Analysis of how Buddhism shaped Sri Lanka\u2019s governance structure and constitutional duty.<\/li>\n\n\n\n
  9. Why Sri Lanka Must Remain a Sinhala Buddhist Nation<\/em>\u00a0\u2013 Advocacy for the preservation of Sri Lanka\u2019s Buddhist heritage.<\/li>\n\n\n\n
  10. Not for Nothing That We Have Article 9<\/em>\u00a0\u2013 A historical perspective on the constitutional protection<\/a>\u00a0of the Buddha Sasana.<\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"

    Palitha Ariyarathna Throughout Sri Lanka\u2019s history, Sinhala Buddhists have maintained and protected their identity, sovereignty, and religious heritage through centuries of resistance against external forces. However, in modern political discourse, nationalism is being redefined and misrepresented, framing it as a negative force rather than the foundation upon which Sri Lanka was built. There has never […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[119],"tags":[],"class_list":["post-150353","post","type-post","status-publish","format-standard","hentry","category-119"],"_links":{"self":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts\/150353","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/comments?post=150353"}],"version-history":[{"count":0,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/posts\/150353\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/media?parent=150353"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/categories?post=150353"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.lankaweb.com\/news\/items\/wp-json\/wp\/v2\/tags?post=150353"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}