An Intergenerational Approach to Interfaith Peace Building in Central Sri Lanka
Prof. Kalinga Tudor Silva
University of Peradeniya
Fathima Afra
University of Peradeniya
This blog post is part of a series by the Hidden Peacebuilders Network, a global collaboration of researchers, practitioners and faith actors from around the world, who jointly produce and disseminate research on local faith actors and peacebuilding.
It was a bright Sunday morning on June 8th, 2024 in Kobbawela Rajamaha Viharaya, an old Buddhist temple in Gampola town in central Sri Lanka. Kobbawela Sumanarathana Thero, the chief monk of the temple had invited a group of school children from different faith communities in the area to visit the temple on that day. About 40 boys and girls from different schools in Gampola town and Ganga Ihala Korale divisional secretariat (the field sites of the Hidden Peacebuilders research project, sponsored by the British Academy and implemented locally by the authors of this blog post in collaboration with World Vision Lanka) had gathered in the temple since early morning. They included some 15 Muslim boys and girls, 20 Buddhist boys and girls, and a few Christian students from the town. Hindu students had also been invited, but they could not make it to the event due to transport difficulties in the plantation area they were living in. The lay administrators of the temple, the Dayaka Saba, played a key role in organizing this event and providing food and snacks for all participants. Among the other invited participants were a Christian priest, a leading Maulavi in Gampola, a young monk, and the Secretary of the Muslim Women Association, who were all local faith actors (LFAs) who had participated in a Do No Harm (DNH) Training conducted in December 2023 under the Hidden Peacebuilders research project.
School children learning about each others’ religions
Following the DNH training, LFAs convened their own meeting and decided to engage local school children belonging to different religions in a faith-inspired group activity that helps them to better understand each others’ religions. This was considered particularly important as the state-run public-school system in Sri Lanka is ethnically and religiously segregated and the students from different religions and ethnicities rarely get an opportunity to meet and interact with each other, let alone cultivate mutual trust. The first interfaith meeting of school children under this series was held in Aandiyakadwatha Jumma Mosque in Gampola in January 2024, and in this instance the mosque leaders described the social history of the mosque and demonstrated the manner in which daily prayers are conducted in the local mosque. Roughly 60 school children from different religions accompanied by LFAs participated in this initial meeting.
A long history of peaceful ethnic and religious coexistence
The program in Kobbawela Buddhist temple began with an inspirational speech by chief monk Sumanarathana Thero referring to Buddhist scripture and a long history of peaceful coexistence among different communities in the area. His multimedia presentation illustrated Buddhist texts and sacred objects (see pictures 1 and 2). One of Buddha’s key teachings was that all humans are equal, unlike different species in the animal world with different body shapes and inherent aggression towards each other. Also, he illustrated how several popular Buddhist songs in Sri Lanka were sung by non-Buddhist artists like Mohideen Beg (who was Muslim) and A.J. Kareem (a Muslim from the Gampola area), in a pluralist cultural and religious environment, enriched by a plethora of artists from Buddhist and non-Buddhist backgrounds. Video clips were used to illustrate the power and inspirations of relevant pieces of music.
Learning about the meaning of sacred objects in Buddhist temples
Finally, he clarified the meaning and symbolism of sacred objects featured in Buddhist temples. According to the Buddhist tradition the sacred objects are of three kinds, namely relics or bodily substances of Lord Buddha and other spiritual leaders of the community (dhatu), objects of worship associated with the life of Buddha such as Bodhi tree (paribogika) and statues built by skilled craftsmen to represent Buddha and other spiritual leaders and sacralized using prescribed procedures (uddesika). Subsequently, Gampola Sumanarathana Thero, a younger LFA in the project, took all the students gathered in Kobbawala temple on a tour of the temple premises. They started with the Bodhi tree, moved to stupa (pagoda) and finally entered the Buddha chamber (budhuge). In each site a short presentation was made by the monk and the students were given an opportunity to ask questions and seek clarifications (see pictures 3-5).
A significant outcome of the Hidden Peacebuilders research in Sri Lanka
For most Muslim students who participated in the event this was the first time they entered a Buddhist temple, learned about Buddhist sacred objects and had a chance to talk with Buddhist monks and students in a religious environment. The Hidden Peacebuilders team in Sri Lanka plan to organize similar events in Hindu, Christian and Muslim places of worship in the months ahead. The aim of the LFAs involved is that through this initiative students will learn to respect each other’s religion and gradually overcome the prevailing patterns of mistrust and mutual avoidance. We see this as an important additional outcome of the DNH training implemented as part of the Hidden Peacebuilders research that also highlights the need for incorporating youth into peace building initiatives using faith as an entry point. It is significant that LFAs and their religious institutions identified young people as an important target group in promoting social cohesion and building peace in Sri Lanka, and we hope to be able to continue working with and for youth in our region.
Picture 1: Presentation by Kobbawela Thero
Picture 2: Kobbawela Thero
Picture 3: Walking tour of the temple
Picture 4: Presentation on why the Bodhi tree is sacred to Buddhists
Picture 5: Account of stupa (a Buddhist structure containing relics that is usually used as a place of meditation)
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