Stories in the Aftermath of Aluthgama

Haniffa, Farzana

doi:10.1093/acprof:oso/9780190624378.003.0008

Cited by 13 publications

(6 citation statements)

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“…In June 2014, a pogrom instigated by Sinhala Buddhist extremists swept through the southwestern towns of Alutgama and Beruwala. Four Muslims were killed and dozens injured, with many businesses burned and families displaced (Haniffa et al 2014), Like the 1915 riots, the 2014 violence was also sparked by political gangs using rhetoric of mercantile monopolies. Such stereotypes circulate faster than ever on social media, which provides daily deluges of anti-Muslim memes cascading down newsfeeds, shamelessly adapting to current events.…”

Section: The Weaponization Of Representationmentioning

confidence: 99%

Merchants, Maidens, and Mohammedans: A History of Muslim Stereotypes in Sinhala Literature of Sri Lanka

McKinley

2022

J of Asian Stud

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This article analyzes stereotypes of Muslims that have recurred in Sinhala literature over the past seven centuries. This temporal span includes (1) a precolonial time when Muslims were a curiosity in Sinhala poetry as rich traders, wild men, and seductive women; (2) an early colonial time when the Portuguese and Dutch displaced more Muslims into the island interior, and Sinhala authors increasingly wrote of them as religious others akin to Tamils; and (3) a late colonial time when British policies forged religo-racial political categories in the decades leading up to the anti-Muslim pogroms of 1915. Each case is also connected to postcolonial instantiations or transformations of these typecasts. This history therefore eschews linear narratives of change to show the recurrent tendencies of social reasoning through stereotyping, past and present.

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Section: The Weaponization Of Representationmentioning

confidence: 99%

Merchants, Maidens, and Mohammedans: A History of Muslim Stereotypes in Sinhala Literature of Sri Lanka

McKinley

2022

J of Asian Stud

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“…Muslim political elites have fought to establish an ethnic, religious identity distinct from these groups, but have also led the community to cooperate, particularly with the majority Sinhalese rulers. As Farzana Haniffa (2016) has stated, Muslims have held on to the reputation of being 'the good minority' unlike the Tamils who preferred secession. Muslim political and religious elites, in the face of religious violence, held fast onto this framing of shying away from resistance, avoiding confrontation and conflict.…”

Section: The Muslim Responsementioning

confidence: 99%

Routledge Handbook of Autocratization in South Asia

Widmalm¹

2021

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The essays of this handbook dissect the trends towards creeping authoritarianism in South Asia. Even India, long a poster boy of "third world" democracy, appears to be catching up with its neighbours in a "non-democratic regime convergence". However, instead of merely confirming Huntington's deterministic pessimism regarding non-western democracy, or jumping on to wide-eyed bushy-tailed advocacy, authors of this important volume follow a third trajectory, based on fine-grained empirical analysis and empathy with their subject, within a comparative framework. This handbook should become an indispensable tool for the people of South Asia, as well as for outsiders looking in.'

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“…In addition, many of the scholars agree on the fact that the religious dimension of ethnic identities in Sri Lanka has sharply increased due to the emergence of Buddhist nationalist movements and orthodox, extremist Islamic organizations during the last decade (Ali, 2015; De Munck, 1998: 110–132; Haniffa, 2016; McGilvray, 2016: 72; Schonthal, 2016; Stewart, 2014). Many of the above scholars qualitatively assert how religious nationalism correlates with sporadic inter-ethnic violence, with particular attention to the post-war period.…”

Section: The Relationship Between Religion and Out-group Intolerance In Sri Lanka: An Overviewmentioning

confidence: 99%

“…Among those who consider the economic basis of conflict, Haniffa (2016, 2017), Nuhman (2016), and Schonthal (2016) should be given more attention. While not denying the involvement of religious nationalist organizations, they consider the economic factors (but not religion) as the primary motivation behind post-war communal violence in Sri Lanka.…”

Section: The Relationship Between Religion and Out-group Intolerance In Sri Lanka: An Overviewmentioning

confidence: 99%

Religious Identification on Facebook Visuals and (Online) Out-group Intolerance: Experimenting the Sri Lankan Case

Hasangani

2021

Journal of Asian and African Studies

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Following several online and offline ethno-religious tensions in 2018 and 2019, social media (Facebook in particular) has become one of the scapegoats for instigating ethnic intolerance in Sri Lanka. Conjecture suggests that increased religious commitment and frequently shared religious expressions on social media are responsible for provoking ethnic intolerance. Against that backdrop, the present study investigates to what extent Facebook graphics expressing out-group intolerance are associated with in-group religious identification by analysing a sample of graphics posted on Facebook by a Sinhala-Buddhist community from 2011 to 2018. The findings reject the religious rationale and reveal that increased in-group religious identification does not necessarily characterize ethnically intolerant visual content on Facebook. Instead, online ethnic intolerance can be better attributed to threat perceptions and conspiracy theories.

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Stories in the Aftermath of Aluthgama

Cited by 13 publications

References 0 publications

Merchants, Maidens, and Mohammedans: A History of Muslim Stereotypes in Sinhala Literature of Sri Lanka

Merchants, Maidens, and Mohammedans: A History of Muslim Stereotypes in Sinhala Literature of Sri Lanka

Routledge Handbook of Autocratization in South Asia

Religious Identification on Facebook Visuals and (Online) Out-group Intolerance: Experimenting the Sri Lankan Case

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