{"id":239152,"date":"2024-10-07T23:41:41","date_gmt":"2024-10-07T18:11:41","guid":{"rendered":"https:\/\/www.colombotelegraph.com\/?p=239152"},"modified":"2024-10-15T13:59:46","modified_gmt":"2024-10-15T08:29:46","slug":"why-does-the-jvp-need-the-support-of-monks","status":"publish","type":"post","link":"https:\/\/www.colombotelegraph.com\/index.php\/why-does-the-jvp-need-the-support-of-monks\/","title":{"rendered":"Why Does The JVP Need The Support Of Monks?"},"content":{"rendered":"

By\u00a0Imtiyaz Razak<\/a>\u00a0\u2013<\/strong><\/span><\/p>\n

\"\"

Dr Imtiyaz Razak<\/p><\/div>\n

A significant portion of Sinhala-Buddhists, including monks, supported the JVP-led National People\u2019s Power (NPP) in the recent September 2024 presidential election. The results indicate that the JVP captured a considerable share of votes from Mahinda Rajapaksa\u2019s traditional Sinhala-Buddhist base. Emerging in the late 1960s as a radical leftist political entity, the JVP initially advocated for social justice and anti-imperialism. Over time, however, socio-political dynamics among Sinhala-Buddhists shaped the party\u2019s ideology and its relationship with the Buddhist clergy. This commentary examines the interaction between the JVP, Buddhist monks, and Sinhala-Buddhist hegemony, highlighting their mutual influence on Sri Lanka\u2019s political landscape.<\/p>\n

Historical Context and Sinhala-Buddhist Hegemony<\/span><\/strong><\/p>\n

Post-independence Sri Lanka saw the rise of a dominant Sinhala-Buddhist identity, positioning Buddhism and the Sinhala language at the core of national identity. Political entities like the Sri Lanka Freedom Party (SLFP) and the United National Party (UNP) used this identity to gain support from the predominantly Sinhala-Buddhist populace. The Sinhala-only policy of 1956 exemplified this by marginalizing ethnic minorities, particularly Tamils, while intertwining nationalism with Buddhist identity.<\/p>\n

The JVP\u2019s political base lies predominantly in southern Sri Lanka, where Sinhala-Buddhists form a supermajority. Historically, this group has exhibited strong nationalist sentiments and is often economically vulnerable. A prevailing sense of minority complex has emerged, leading many Sinhala-Buddhists to believe that Sri Lanka belongs exclusively to them, with minorities existing only under Sinhala-Buddhist hegemony.<\/p>\n

When the Liberation Tigers of Tamil Eelam (LTTE) challenged the state and its Sinhala-Buddhist ideology, many Sinhala-Buddhists rallied behind the government. The JVP supported state efforts to combat what it labeled as terrorism and also mobilized young monks to oppose the Indo-Lanka Accord, which aimed to devolve power to Tamils. This context illustrates the JVP\u2019s dual role as both a voice for the disenfranchised and a defender of Sinhala-Buddhist nationalism.<\/p>\n

The Role of Monks<\/span><\/strong><\/p>\n

Buddhist monks have long held a significant position in Sri Lankan society, serving as moral and spiritual leaders. Their involvement in the JVP\u2019s rise has been complex. Some monks supported the party\u2019s critique of capitalism and colonialism, aligning their teachings with the JVP\u2019s calls for social justice, particularly among younger monks sensitive to socio-economic disparities.<\/p>\n

The JVP often incorporated Buddhist symbols and language into its narrative, appealing to the cultural sentiments of Sinhala-Buddhists. Monks, wielding considerable influence, played a crucial role in mobilizing grassroots support, lending moral legitimacy to the JVP\u2019s agenda, particularly during social unrest, such as the 1971 insurrection. Monks who criticized government policies further reinforced the JVP\u2019s image as a voice for the marginalized.<\/p>\n

However, tensions also existed within this relationship. The JVP\u2019s radicalism sometimes conflicted with conservative elements of the Buddhist clergy, reflecting the complexities within Sinhala-Buddhist hegemony as different factions navigated their roles in an evolving political landscape.<\/p>\n

Why Do Monks Support the JVP?<\/span><\/strong><\/p>\n

The JVP has positioned itself as a defender of Sri Lankan sovereignty, voicing strong anti-imperialist sentiments. For many monks concerned with preserving Sri Lanka\u2019s Buddhist heritage and strengthening the unitary state, this stance holds great significance. They fear foreign influence and the erosion of national identity. The JVP\u2019s rhetoric around nationalism and self-determination resonates with monks who prioritize safeguarding Buddhism and Sri Lankan culture from external pressures.<\/p>\n

Additionally, highly nationalistic political monks see Tamil nationalism as a threat. They have historically resisted any meaningful devolution of power to Tamils. During the JVP\u2019s second violent insurrection from 1987 to 1989, the party opposed the Indo-Lanka Accord, and political monks similarly rejected it, enabling the JVP to forge alliances with nationalist monks.<\/p>\n

Monks are actively involved in political advocacy, promoting Buddhist values and the rights of their communities. The JVP, with its grassroots organizing strategies, offers a platform for monks to engage politically while upholding their religious convictions. The party\u2019s focus on collective action aligns with monks\u2019 views on the importance of community engagement in both political and spiritual realms.<\/p>\n

Growing dissatisfaction with political corruption and governance failures has further fueled support for alternative political movements, including the JVP. As moral authorities, monks are troubled by widespread corruption and mismanagement. The JVP\u2019s promises of transparency and accountability resonate with monks seeking ethical leadership. Their support reflects a desire for a political landscape that embodies their values and serves the public good.<\/p>\n

The JVP\u2019s focus on issues like education, healthcare, and social welfare also aligns with the monks\u2019 objectives of uplifting their communities. Monks often engage in charitable activities, and the JVP\u2019s platform of improving public services complements their efforts.<\/p>\n

The JVP and Sinhala-Buddhist Identity<\/span><\/strong><\/p>\n

The JVP\u2019s ideology has been shaped by the socio-economic conditions of its time, particularly disillusionment with the political status quo. While the party has criticized Sinhala-Buddhist hegemony for perpetuating inequality, it also recognizes the necessity of engaging with this identity to rally support. The JVP frames its struggle as a broader fight against oppression, positioning itself as a defender of Sinhala-Buddhist interests, especially in rural areas. Many key revolutionaries in its failed violent uprisings were primarily rural Sinhala-Buddhists.<\/p>\n

This ability to tap into Sinhala-Buddhist identity has allowed the JVP to transcend class-based politics, appealing to a sense of nationalism intertwined with social justice. This strategy helped the JVP gain traction among disenfranchised Sinhala-Buddhists who felt excluded from political processes. The JVP\u2019s engagement with Sinhala-Buddhist hegemony exemplifies its adaptability, harnessing cultural sentiments while advocating for radical change.<\/p>\n

Conclusion<\/span><\/strong><\/p>\n

The JVP, leveraging Sinhala-Buddhist support and monk mobilization, now plays a significant role in Sri Lanka\u2019s political landscape. The relationship between the JVP, monks, and Sinhala-Buddhist hegemony reflects the complexities of Sri Lankan politics. While emerging as a radical leftist party advocating for social justice, the JVP\u2019s engagement with Buddhist identity and monk support has been pivotal to its rise. This dynamic illustrates the intricate interplay of ideology, culture, and politics in a society marked by ethnic and religious diversity.<\/p>\n

General elections are scheduled for the second week of November, followed by local council elections. These elections are crucial for the JVP as they aim to secure power at both the national and local levels. To achieve this, the JVP will likely reinforce its commitment to a key political symbol for Sinhala-Buddhists: the unitary state structure. Additionally, the JVP is expected to reject any political settlement that involves the demilitarization of the Northern Province.<\/p>\n

As Sri Lanka goes through its historical narratives and socio-political realities, the legacy of the JVP and its interactions with Sinhala-Buddhist hegemony remain central to understanding ongoing struggles for identity, justice, and equality. This relationship reminds us that the paths toward social change are often shaped by the very cultural frameworks that seek to dominate them. Analyzing this interplay offers deeper insights into the enduring challenges facing Sri Lankan society today.<\/p>\n

*Dr. A.R.M. Imtiyaz\u2019s research focuses on nationalism and ethnic conflict in Sri Lanka and China. He has published widely in top-tier peer-reviewed journals, including World Affairs, Asian Ethnicity, Journal of Asian and African Studies, and South Asia. His articles explore the intersection of politics, identity, and conflict, providing a nuanced understanding of the complex realities faced by ethnic minorities.\u00a0<\/em><\/strong><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

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