Tamil Buddhists and Terrorism
Thilanka Manoj Siriwardana
thilanka.siriwardana@gmail.com
University of Kelaniya
Department of Archaeology
(Paper submitted to the workshop organized by United Nations Institute for Training and Research (UNITAR) under the theme of Hiroshima Series on the Management and Conservation of World Heritage Sites, Hiroshima, Japan, April 19-24)
Nagadeepa Purana Vihara or Nainativu is a shining example of inter racial harmony in Srilanka. Nagadeepa situated in Jaffna district in Northern Province of Srilanka. This had been improved at various stages and ever since it has become the most sanctified place of worship by the devotees. Stupa at the temple was constructed by the two warring Naga kings, Chulodara and Mahodara, at the site where Lord Buddha during His second visit to Lanka, five years after attaining Enlightenment intervened and mediated in settling a dispute over the possession of a gem-studded throne. This precious throne was offered to the Buddha, was returned to the Naga Kings and was later enshrined in this stupa. This chaitya the Nagadeepa Seya is supposed to be one of the 16 most sacred places to be worshipped by Buddhists in Sri Lanka. History records that it was developed and reconstructed by pious kings like Devanampiyatissa, Dutugemunu and converted into a fully accomplished sacred place. According to the golden Sannasa Wallipuram, committed to writing during the reign of king Vasabha, it is the present Jaffna Peninsula that was identified as Nagadeepa. Nagadeepa puarana viharaya secured with Tamil Buddhists and also Tamils more than thousands of years which clearly can contrast with the terrorist’s activities of last decades.
The Palk Strait which lies between Tamil Nadu and Sri Lankan land masses is seen as a divider, separating two different distinct ethnicities, religions, cultures and political entities. But there was a phase in history, between the early years of the Christian era and the 14th century, when Tamil Nadu and Sri Lanka enjoyed very close ties, thanks to a shared interest in Buddhism. In Srilankan history there are number of evidences about Tamil Buddhist, who had been very actively deed in religious works of the society as same as the economical and political affairs. That the association of Buddhist Tamils links with Tamil Nadu goes back a long way. In 637 AD, when Hiuen Tsang landed in Kanchipuram, he recorded more than 100 monasteries and over 10,000 Buddhist monks in Pallava country. It is rich in classical Tamil literature too. Three of the five great epics of ancient Tamil are Buddhist. One of these is Manimekalai. According to it the chief protagonist Manimekalai visits an island called "Manipallavam." She worships at a Buddhist shrine (putha peedikai) there. It is believed that Nagadeepa is Manipallavam. Therefore we can believe that, as a Buddhists and also as an excellent Tamil, many Tamils were in perspective to protect and conserve the Buddhist heritage.
Nagadeepa was named as a protected archaeological site under the antiquity ordinance, No 09 of 1940 and the amendment,No 24 of 1998. There are more than 20 other listed sites around the Nagadeepa viharaya in Jaffna peninsula, according to the report that sent to the UNESCO in 1983, by the president of the Conference of Buddhists association in government cooperation’s. From the 1890, all these sites have been managed under the authority of department of Archaeology in Srilanka. However, many archaeological surveys also had been done by the department of archaeology in the University of Jaffna. Recently the Jaffna peninsula is in under the military supervision to prevent the terrorist activities and to keep peace. Still there are minimum transportation facilities to the district and security problems, therefore observation of the department of archaeology not directed for last two decades.
Within last century many Tamil historians define the Srilanka history as completely Tamil, what make Sinhalese instigate to against this writings and to protect Buddhist monuments as a Sinhala heritage. Especially similar to this, Sinhala Buddhist concept was broadly highlighted by many historians. Fear of 'Sinhala-Buddhist expansion' was course to immerge a notorious response among some Tamils. A more extreme act was the destruction of ancient Buddhist sites by the born blind natives and terrorists. The Tamils were worried about Buddhist sites and shrines being discovered in the north-east. This was because that they erroneously believed if proof of a Buddhist presence in the north-east will erode the Tamil rights to habitation in those regions. Particular reason is, in Sri Lankan context some believe that Buddhism was linked only to the Sinhalese. This intention makes worse the political crisis in between the ethnics groups of Srilanka.
These fears and concerns were due to lack of knowledge. The Tamils had at one point of history been Buddhists and the discovery of Buddhist links was something to be resented by some groups.
Therefore, terrorism had got more powerful and since 1950s many violent incidents had been occurred around the Nagadeepa area. In 1958, communal groups converged on Nagadeepa and attacked the vihara in the absence of the priest. The ancient statue of the Buddha was destroyed. In 1986, two Tiger recruits from the Nainatheevu Island laid underwater explosives along the jetty. Again in 1990, LTTE attempt to drive away the small Muslim population at Nainatheevu. In this last two incidents incumbent monk of the Nagadeepa viharaya, Venerable Brahmanawatte Dhammakiththi Tissa Mahanayaka Thera was succeed to protect the people. Now the war have been ended, and like to wish be it forever. This is the period for regaining the lost dignity of Buddhists. Time is for the real patriot Buddhists to do something for one Sri Lanka. Archaeological heritage can use as the path way to freedom and peace. It is glad to say current government now correcting the past unfortunate things which push Buddha’s country to turmoil. Specially by create constitutional and administrative structures that reflect the multi-ethnic character of Sri Lanka. Also there is a requirement to take the country away from the myths that Sri Lanka is a Tamil country from the ancient periods and it is a Sinhala- Buddhist country.
Archaeology should use as the pathway to the unity of the nation. One practical method is to organize the free work camps at the Archaeological sites with the participation of Sinhalese, Tamils and Muslims, with the assistance of the academic institutes, rural organizations and religious Centers. With the help of the same village level organizations, institutions can organize visits to places of historical importance, ruins etc. for a better understand the culture and civilization of various ethnic religious groups. Re-establish links to the North, East, South and West of Sri Lanka by road, rail and air and also should develop the sea route. Ports in the North and East should be developed in Kankasanturai, Pt. Pedro, and Mannar. One of the main requests voiced by the politicians and residents of Jaffna was the re-opening of the Kandy-Jaffna road or A-9 main supply road which is now on work with strength of Mr. Basil Rajapaksa.
There is some sort of debate about the first dwellers of Jaffna and its surrounding regions. In here I believe we must make these discussions close down. Let such topics limit into the scholarly studies but please not take them in to the politics. Now there are no miner nations in Sri Lanka any more. Our Tamil brothers and sisters are also the care takers of the dignity of Sri Lanka. This is our country. No matter you is a Buddhist, Hindu or Catholic. Let take back Sri Lanka to the prosperity with our heritage and religious unity. Period of terrorism is ended. It is time to Tamil Buddhist.
Kiri wawula 
ections with economy, technology, Socio - cultural backgrounds. Results of this study provide an overall picture of mollusc utilization in Sri Lanka. Some animals are highly use in whole culture and in other hand various animals are use in regional maritime cultures. If outlined, individual species as Pearls oyster (Pinctada vulgaris) and Chank (T .pyrum) have a historical and archaeological record from more than 2,400 years in Sri Lanka. Such species create way to study cultural interactions of Sri Lanka and above said sections. Sri Lankan marine mollusc food group is dominating by bivalves, 60% of all studied species and remainder is gastropods. Nutrient or food needs of coastal communities is providing by these animals. Aesthetic, ornamental, medicinal, construction, religious values of marine mollusc is also studied with archaeomalacological remains from prehistoric, protohistoric, historic monastic complexes and habitation sites, and living cultural societies. Shallow water fishing practices as in lagoons, estuaries, and littoral areas begin in Mesolithic period and deep water is from protohistoric Indian cultural transmissions. Ethnography of current traditional maritime communities and active fishing groups are adding vital evidences for this study. Value of linguistic for ethnobiology is specifically identified because of clear regional variations in maritime communities. Shell deposits have archaic formation and utilizations on its shells and floor show the cultural and socio-economic changes in regions.
formation pattern of the archaic shell middens and the identification of activity areas.
