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Conflicts in sri lanka social studies
Sri lanka conflict esssay
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Sri Lanka - Light at the End of the Tunnel?
The Sunday, March 3, 2002 issue of “The New York Times” featured an article by Barbara Crossette, “The War on Terror Points a Country Toward Peace. The second sentence of this article stated: "A week ago, the government of Sri Lanka and the Liberation Tigers of Tamil Eelam, one of Asia's most ruthless and totalitarian rebel movements, agreed to a firm cease-fire, with the promise of peace talks to come".[1] But are the LTTE planning on keeping their promises this time? Is Sri Lanka's 20 year old struggle finally coming to its end? Is there a light at the end of the tunnel?
The history of the conflict extends into colonial times, when Sri Lanka was a formal colony of Great Britain. Even then “politics were already split along rigid ethnic lines…”[2] Sri Lanka is populated by two ethnic groups, the Tamils and the Sinhalese. The Tamils constitute only 15% of the total population in Sri Lanka. But, according to Stuart Bell from National Post, the Sinhalese still feel as a “minority within the wider region”[3], because of Sri Lanka’s geographic position, only 30 kilometers off the coast of India’s Tamil Nadu. Another factor to be taken into consideration is that Sri Lanka is the only place in the world that the Sinhalese culture exists in. There is no question that the Sinhalese feel even more threatened because of that. Additional differences adding oil to the fire between the two groups are:
language (Tamil vs. Sinhala);
religion (mostly Hindu vs. Buddhist);
history interpretations;
moral superiority claims;
question of the original inhibition of the island.
The post-colonial government took the path of an extreme pro-Sinhalese mood, after coming into power on Februa...
... middle of paper ...
...n the weapons inflow. The LTTE have also been loosing their legitimacy among their supporters.
Secondly, the country itself, seems to also have grown extremely weary of the constant human and economic sacrifices. Both sides, it seems, can’t go on, and are very ready to compromise. And thirdly, the growing global no-tolerance atmosphere itself, as mentioned earlier, is playing an important role in taming the tigers this time. As “The Hindu” asserts: “…the post-September 11 world might prove an increasingly tough place even for groups that fight their battles within a defined geographical territory in remote corners of the globe, like the LTTE, to use terror as a strategy.”[19]
I think, that the combination of these three factors might result to be just the right mix to, finally, put an end to a 20-year long war in Sri Lanka. And the country will see the light.
Many cultures ascribe to some kind of superstition, magic, or faith. Merriam-Webster defines superstition as “a belief or practice resulting from ignorance, fear of the unknown, trust in magic or chance, or a false conception of causation” ("Superstition”). This definition makes superstition sound like it belongs in a lower developed country that lacks the ability to have scientific knowledge. However, magic and superstition are alive and well in developed countries, such as the United States. Sports are rife with superstitions. Many players use “ritual, taboos, and fetishes to manage the anxiety generated by unpredictable events that challenge human control” (Gmelch 266). Superstitions are entirely psychological; a way to create a reason for an event that has occurred. In his article “Baseball Magic,” George Gmelch examines the rituals, taboos, and fetishes of American baseball and how they compare to the magic of the Trobriand Islanders.
2000 - 2004 -. The War to End All Wars. Michael Duffy. Original Material. Primary Documents Online -.
Organizing Insurgency by Paul Staniland, introduces the question, “Do resources like diamonds, drugs, and state sponsors turn insurgent groups into thuggish people or do they help build a more disciplined organization?” The reason this question is asked is because in some cases it suggests that “resource wealth encourages the degeneration of armed groups into greed and criminality” and other evidence shows that “external sponsorship and criminal activity can help leaders build organizations in the face of state repression” (p.142). This question is being presented because with different insurgent groups like the Jammu Kashmir Liberation Front (JKLF) and the Hizbul Mujahidden, having very similar interactions with state sponsors, could have very different outcomes determining the fate of the insurgency. In looking at insurgent groups and how they operate, we are able to learn how some groups prosper while other groups fall apart.
In both conflicts the main cause of each power nation's failure can be traced to a misunderstanding or lack of understanding the root cause of the conflicts. Which provided a basis for the insurgency
...til such a time that they can regroup and reorganize becoming potential more dangerous than ever.
Hawthorne recognizes how structured the Puritan society andis discusses how one’s sins and actions can affect their standing in society. The main element of the novel, Hester’s scarlet letter, greatly attests to how sin alone can change your entire societal position. After receiving her letter, Hester “quote about living outside town” and is ostracized by the small community. Even the children begin to put Hester down, chanting awful things such as “let us fling mud at her”. TNothing about Hester has changed, she still works as a seamstress, the sole reason she moves to the bottom rung of the social ladder is due to her sins in a very religious society. On the opposite side of the spectrum lies Dimmesdale. As the local minister, Dimmesdale wields a lot of power in the town, but he is placed upon a pedestal as a prominent figure because the townspeople believe he is so pure. Even when Dimmesdale confesses that he has sinned, the townspeople only revere him more and believe that they are the ones who have sinned and are unholy. By the end of the book, Dimmesdale has inadvertently gathered enough support because people revere him that many doubted if heDimmesdale had sinned at all or “insert examples of how people think he died”. In a society dominated by religion, ministers, by their very nature, are
...all, W. The Sources of Islam. Edinburgh, Scotland: T & T Clark Sivan, Emmanuel. Radical Islam: Medieval Theology and Modern Politics. Enlarged Edition. New Haven, CT: Yale University Press, 2001 Spencer, H. Islam and the Gospel of God: A Comparison of the Central Doctrines of Christianity and Islam, Prepared for the Use of Christian Workers Among Muslims. Delhi, India: S.P.C.K., 1998 Stott, John R. & Coote, Robert, editors. Down to Earth: Studies in Christianity and Culture. Grand Rapids, MI: Eerdmans, 2000 Sweetman, J. Windrow. Islam and Christian Theology. Part II Volume II. London: Lutterworth Press, 1999 Vander Werff, Lyle L. Christian Missions to Muslims. S. Pasadena, CA: William Carey Library, 2002 Zwemer, Samuel M. Heirs of the Prophets: An Account of the Clergy and Priests of Islam, the Personnel of the Mosque and 'Holy Men'. Chicago: Moody Press, 2002
Burns, Thomas J. "Islam." Religion and Society. OU Campus' Dale Hall, Norman. 14 Apr. 2014. Lecture.
There has been anecdotal evidence to suggest that highly superstitious people tend to believe that they have some degree of control over events over which they objectively have none. This is exemplified by highly superstitious sporting fans who must participate in superstitious rituals for fear that their team would lose if they did not engage in these actions. Credible studies have been done in relation to levels of superstitious beliefs and uncontrollable tasks. One study reports that learned helplessness occurs when participants are faced with uncontrollable tasks and is characterised by decreased motivation and cognitive capacity (Abramson, Seligman and Teasdale, 1978; Hiroto and Seligman 1975). An opposing yet valid study that was instituted by Matute (1994, 1995) exhibited that when participants were faced with an uncontrollable task they tended to respond according to their level of superstitious behaviour and generate an illusion of control. Thus, highly superstitious participants would have a higher illusion of control compared to their less superstitious counterparts who would have lower illusion of control. Langer (1975) describes an ‘illusion of control’ as the erroneous belief that once can influence outcomes in situations under which one has no control. Similar studies to Matute’s have frequently been reported in scientific literature (Ono, 1987; Rudski, Lischner and Albert, 1999). It has become apparent that learned helplessness is usually only observed in two-thirds of human participants (Abramson, Seligman & Teasdale, 1978; and Hiroto, 1974). Thus, Matute’s hypothesis appears to be of a greater consistency to a large amount of studies completed on similar top...
A major area of concern for “orthodox” Islam in regards to Sufism is the ways in which it seems to challenge existing gender and sexuality based hierarchies and constructs. An example of this is that the singing and dancing of those who practice Sufism is likened to intoxication, and is believed it will in some way incite homoerotic behavior or attacks against authority (Berkey, 237). In addition, another large concern was the expanded role of women within Sufism. Women taking on leadership
Causes of conflicts: Why wars happen. The Economist, 16 Dec. 2008. Web. 16 Feb. 2014. .
...e pluralistic market needed to establish and maintain a high percentage of religious participation within a population. The Muslim Brotherhood provides many social welfare services and benefits that has permeated throughout the Islamic world. This has led to many embracing the religious extremism and social programs of the Brotherhood, despite increased violence from the state against the Brotherhood’s leadership and organizations. Sufism, also, portrayed a much more diverse interpretation of Sunni Islamic practices and has proven to be an example of conversion that follows closely along the lines of religious familiarity. Even when comparing the Islamic world to the United States, it was clear that diversity in the religious marketplace exists and that social movements and religious schools of thought create a supply and demand environment to win over constituents.
Psychological susceptibility to various faiths in the fact that human life is exposed to supernatural forces that affect a person's fate, and often prejudge its outcome, always existed in all human societies and cultures. One of the major determinants of this psychological susceptibility is superstitions that appear as the main engines of believe in the intervention of supernatural forces in human’s life. According to Encyclopaedia Britannica (2010) ‘superstition’ could be defined as ‘belief, half-belief or practice’, which does not have any rational explanation or basis. Despite this fact, according to Behringer (2004) the amount of believers in witchcraft and superstitions are significantly higher than in XVII century.
In Pakistan, there are two levels of sufism. The first level is the “populist” sufism for the population of rural areas. This level of sufism involves, “ belief in intercession through saints, veneration of their shrines and forming bonds with a pir(saint)”. There are many people in rural areas which are associated with pirs to seek their intercession. The other level of sufism in Pakistan is, “intellectual sufism” which has been growing among the educated and urban population. These people are influenced by the writing of sufis like “the medieval theologian Al-Ghazali, the sufi reformer Sheikh Ahmad Sirhindi and Shah Wali
In 2004, Dove launched a campaign to widen the definition of beauty. With the help of six women with “real bodies and real curves,” their mission began to allow women to accept their body shape without the distorted idea that they must be six foot tall and weigh one hundred pounds ("The Dove® Campaign for Real Beauty"). Surveys were conducted asking questions like “oversized or outstanding?,” mentorship programs were developed, and the Dove Self Esteem Fund was created acting “as an agent of change to inspire and educate girls and women about a wider definition of beauty ("The Dove® Campaign for Real Beauty").” Two short films were created: One, The Evolution of a Model that shows the before and after photos of a woman subject to a professional Photoshop makeover ("The Dove® Campai...