Positioning Muslims in Ethnic Relations, Ethnic Conflict and Peace Process in Sri Lanka

Abstract

Sri Lankan Muslims, the second largest minority ethnic group with 9.4 per cent (2012) of the total population has been victimized in the cause of ethnic politics, ethno-nationalism, and ethnic conflict in Sri Lanka. Like other ethnic groups in Sri Lanka, the Muslims also have a historical origin that follows a set of distinctive ethno-centric cultural and religious practices. They have contributed much to the communal harmony, socio-economic and political development of the country throughout the history of Sri Lanka. However, the ethnic distinctiveness of Sri Lankan Muslims has always been questioned and the community has been violently targeted in the cause of time. The ethnic politics and ethno-nationalism of both major ethnic groups, the Sinhalese and the Tamils have impacted a lot on the Muslims of Sri Lanka. Furthermore, most of the initiatives adopted to resolve the ethnic conflict have also failed to address the grievances and to accommodate the interests and demands of the Muslims. The devastating effects of the conflict on Muslim community and the continuous neglect of their interests in the discourses of peace process pushed them to politically mobilize for advocacy politics. On this backdrop, this paper pays attention on the historical survival of Muslim community, their position in ethnic politics and peace process in Sri Lanka. The main objective of this paper is to record the historical incidents related with the Muslims in Sri Lanka without pointing fingers at any party in these processes. The analysis of this paper is descriptive and interpretive in nature and only the secondary data is used for the analysis.

Analyzing the Contributions of the Sri Lanka Muslim Congress and its Founder–Leader to Muslim Politics and Community in Sri Lanka

“…Mutual suspicions and prejudices also emerged among all communities in the north-eastern region. In due cause, violence and injustice incidents increased in every-day social life (see Mohideen 1987;Fazil 2005;Sarjoon 2008;Yusoff et al 2014a). Ashraff too was compelled to shift to Colombo as a victim of violent ethnic confrontation.…”

“…In particular, Muslims in this region were severely affected by the civil war, even though they were not active participants in it. During civil war, hundreds of Muslims were killed and thousands of Muslims in the north-eastern region were displaced internally, affecting their properties and livelihoods (see International Crisis Group (ICG) 2007; Yusoff et al 2014a;Sarjoon 2008). For many reasons, including a lack of political voice and support, they were not been accommodated in the rehabilitation and development programs initiated by the government authorities.…”

Resettlement of Northern Muslims: A Challenge for Sustainable Post-War Development and Reconciliation in Sri Lanka

“…Although the north-eastern Muslims were victims of ethnic conflict and civil war, Muslims were not given the opportunity to sign the CFA. However, in April 2002, the SLMC leader Rauff Hakeem and the LTTE leader V. Prabakaran, after consultation, signed an agreement promising that the displaced Muslims would be allowed to return to their homes in the LTTE-controlled northern province, including with other promises (Yusoff et al 2014a). Unfortunately, the LTTE and Tamil parties failed to make the necessary arrangements and assistance to bring these Muslims back to their traditional villages.…”

“…Over 300,000 people were displaced in the offensive from 2006 onwards, with Tamil and Muslim minorities in the districts of Batticaloa, Trincomalee, and Jaffna being the most affected groups. The Muslim community, roughly 60,000 residents of Muttur, Toppur, and surrounding villages, were forcibly displaced by the fighting between the government forces and LTTE in July 2006 over the issue of opening the Mavil Aru sluice gate (see Yusoff et al 2014a;ICG International Crisis Group). The same number of Tamils were displaced in Sampur and surrounding villages due to the above incident and following insurgencies.…”

Muslim Demand for Territorial Autonomy in the Eastern Sri Lanka: An Analysis of Its Origin, Accommodation and the Present Stance

“…Two of the most important decisions taken at different period of peace negotiations in Sri Lanka, namely (i) the establishment of the north-eastern provincial council in 1987, and the (ii) the decision taken to explore federal system of government under Norwegian facilitated peace talk in 2003 were getting importance with regard to sharing powers to minorities at the regional level. However, both decisions have failed to incorporate the interests and demands of Muslim community, especially of their demand for an autonomous power-sharing unit (See: Sarjoon, 2008;Yusoff et al, 2014).…”