Buddhism, Aryan Discourse, Racism, and the Influence of Christianity in Colonial Ceylon
Evidence from the Pali texts suggests that the Buddha opposed judging people on the grounds of their place of birth, their ethnic identity, or their skin color.1 In practice, however, Buddhist traditions have not been and are not free of such judgments. This article illustrates this through a case s...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
2024
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| In: |
Buddhist Christian studies
Year: 2024, Volume: 44, Pages: 89-103 |
| Further subjects: | B
Christian Mission
B Buddhism B Sri Lanka B Postcolonial B Colonialism B Ceylon B Pali texts B Anagārika Dharmapāla B Racism B Aryan discourse |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a Evidence from the Pali texts suggests that the Buddha opposed judging people on the grounds of their place of birth, their ethnic identity, or their skin color.1 In practice, however, Buddhist traditions have not been and are not free of such judgments. This article illustrates this through a case study of Buddhism in colonial and postcolonial Ceylon, with particular reference to the Aryan theory. It argues that the language of race and nation that emerged among Buddhists in this context was influenced by three factors: the academic work of European linguists and ethnographers; Christian missionary representations of Buddhism; and readings of Pali texts that attributed the term ariya (noble, good, pure) to Buddhist communities. The article first examines the concept of ariya (Pali; Sanskrit: ārya) in the Theravada Buddhist tradition. It then surveys the discourse in colonial Ceylon on the term "Aryan," including the involvement of Christian leaders and the Buddhist internalization of the discourse in the context of Christian missionary activity, as seen particularly in the writings of the Anagārika Dharmapāla (1864-1933). Another strand in the discourse is then isolated, namely the "othering" of the minority, "Dravidian" Tamils in colonial Ceylon, and the consequences of this in the postcolonial period. Finally, the article asks whether this case study can offer insights into the fault lines within Buddhist cultures, and indeed, Christian cultures, that could give rise to racism. | ||
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