Since 2009, in the aftermath of Sri Lanka’s ethnic war, certain contingents of Sinhala Buddhists have lodged attacks against religious minorities, whom they censure for committing violence against animals in accordance with the dictates of their gods. Considering these interventions against sacrifice in spaces of shared Hindu and Buddhist religiosity, this article examines the economies of derogation, violence, and scapegoating in post-war Sri Lanka. Within Sinhala Buddhism, sacrifice is considered bio-morally impure yet politically efficacious, whereas meritorious Buddhist discipleship is sacrificial only in aspirational, bloodless terms. Nevertheless, both practices fall within the spectrum of Sinhala Buddhist religious life. Majoritarian imperatives concerning postwar blood impinge upon marginal sites of shared religiosity—spaces where the blood of animals is spilled and, ironically, where political potency can be substantively shored up. The article examines the siting of sacrifice and the purifying majoritarian interventions against it, as Buddhists strive to assert sovereignty over religious others.
Sacrifice, Anti-sacrifice, and the Rearticulations of Conflict in Sri Lanka
Religious Plurality, Interreligious Pluralism, and Spatialities of Religious Difference
Jeremy F. Walton and Neena Mahadev
The introduction to this special section foregrounds the key distinction between ‘religious plurality’ and ‘interreligious pluralism’. Building from the example of a recent controversy over an exhibition on shared religious sites in Thessaloniki, Greece, we analyze the ways in which advocates and adversaries of pluralism alternately place minority religions at the center or attempt to relegate them to the margins of visual, spatial, and political fields. To establish the conceptual scaffolding that supports this special section, we engage the complex relations that govern the operations of state and civil society, sacrality and secularity, as well as spectacular acts of disavowal that simultaneously coincide with everyday multiplicities in the shared use of space. We conclude with brief summaries of the four articles that site religious plurality and interreligious pluralism in the diverse contexts of Brazil, Russia, Sri Lanka, and the Balkans.