Throughout Sri Lanka’s history, Sinhala Buddhists have maintained and protected their identity, sovereignty, and religious heritage through centuries of resistance against external forces. However, in modern political discourse, nationalism is being redefined and misrepresented, framing it as a negative force rather than the foundation upon which Sri Lanka was built. There has never been a single instance where Sinhala Buddhist nationalism has been the cause of war in Sri Lanka. Every major historical conflict, from Dutugemunu to Parakramabahu to the more recent colonial struggles, arose from external invasions, not from internal nationalist movements. Today, however, political forces and external agendas attempt to erase nationalism, seeking laws to criminalize patriotism and weaken Sinhala Buddhist identity under the guise of promoting inclusivity.
There is a clear effort to dilute Sri Lanka’s national identity, often presenting nationalism as divisive or extremist. Some political movements frame nationalism as dangerous, using globalist rhetoric to weaken the nation’s ability to protect its heritage. Sinhala Buddhist identity, however, is not a political tool—it is the foundation of Sri Lanka’s civilization. Attempts to remove or restrict national identity must be critically examined, as they often serve external ideological interests rather than the well-being of Sri Lanka’s citizens. Sinhala Buddhists have sustained the nation through Dharma, historical governance, and cultural preservation—none of which can be disregarded in shaping the country’s future.
Sri Lanka’s history is marked by wars fought not to conquer others but to defend its sovereignty and Buddhism. Sinhala Buddhists have always resisted external invasions, protecting their land, traditions, and Dharma. Over 21 major wars in Sri Lanka’s history were fought against foreign invaders, not internal nationalist movements. From King Dutugemunu’s reclamation of Anuradhapura to King Senerath’s resistance against Portuguese occupation, Sinhala Buddhist rulers have upheld the nation’s independence, ensuring Buddhism thrives within its native homeland.
King Dutugemunu (161–137 BC) led the campaign to restore Buddhist governance in Anuradhapura, defeating the Foreign invader immigrant Elara. His victory was not about ethnic conflict but about reclaiming sovereignty and ensuring Buddhism thrived. His contribution to Sri Lankan heritage is immortalized through the construction of Ruwanwelisaya, reinforcing that Sinhala Buddhist governance is tied to Dharma, not oppression. Similarly, King Vijayabahu I (1055–1110 AD) liberated Sri Lanka from Chola rule, restoring Sinhala Buddhist governance. His reign emphasized reviving Buddhist traditions by inviting monks from Burma, reaffirming the necessity of nationalism in protecting cultural and religious heritage.
King Parakramabahu I (1153–1186 AD) expanded Sri Lanka’s influence while ensuring Buddhism remained central to governance, proving that national identity strengthens prosperity. He built massive irrigation systems, demonstrating how Sinhala Buddhist leadership fosters progress, not division. The last major resistance against colonial rule was led by King Senerath (1604–1635 AD) reclaimed Nagadeepa (Yapane/Jaffna) from the Portuguese, and was welcomed by local communities—affirming Sinhala Buddhist rule as a rightful continuation of the island’s sovereignty.
A Jathiya (ethnic nation) can only exist within a single sovereign country, meaning a people must share a distinct homeland, continuous civilization, unique language, and exclusive traditions to be recognized as an ethnic nation. Sinhala Buddhists are the only ethnic nation in Sri Lanka with a continuous civilization, distinct language, customs, and historical sovereignty. Tamil and Tamil-speaking Muslim communities, while ethnic groups, were introduced under colonial rule, making them cultural subgroups, not separate ethnic nations.
The British brought Tamil laborers from India to work on Sri Lanka’s plantations, forming an expatriate workforce that was not indigenous to the island. Over time, both Tamils and Tamil-speaking Muslims maintained cultural ties to Tamil Nadu, and in some cases, consciously aligned with religious identities rooted in external Islamic traditions—further reinforcing a sense of foreignness within Sri Lanka. Despite being the civilizational foundation of the island, Sinhala Buddhists were politically compelled to accept a broader national identity that diluted their historical centrality. Even today, many within Tamil and Muslim communities primarily identify by ethnicity or religion rather than as Sri Lankans, suggesting that communal identity often outweighs a unified national consciousness.
Adding to this imbalance is the troubling reality that only Sinhala Buddhists are expected to suppress their identity for the sake of national unity. There is no distinct or developed language called “Sri Lankan”—nations across the world define themselves through their mother tongue, and in Sri Lanka, that language is Sinhala. Likewise, Buddhism has been the spiritual backbone of the nation for over two millennia. Therefore, if a person identifies as Sinhala Buddhist and affirms that this is their historic homeland, such an expression should never be labeled as “Sinhala Jathiawadi Deshapalanaya” (ethno-nationalist politics). On the contrary, efforts are underway to ensure that future legislation protects this right—safeguarding cultural integrity while preventing malicious accusations from undermining rightful identity.
In recent times, certain self-styled reformers and political actors—posing as defenders of pluralism—have attempted to weaponize constitutional and judicial mechanisms to silence those who affirm Sinhala Buddhist heritage. They claim to uphold justice, yet seek to criminalize traditional expressions, branding them as extremist or intolerant. This is a distortion of both law and truth.
Under the International Covenant on Civil and Political Rights (ICCPR), to which Sri Lanka is a signatory, every individual has the right to cultural expression, religious belief, and freedom of opinion—so long as it does not incite violence or hatred. Affirming one’s identity as a Sinhala Buddhist and defending the historical guardianship of the island is not a violation of human rights—it is the exercise of them.
Attempts to defame or dismantle sacred chronicles like the Pujavaliya or Rajavaliya, or to erase the Yuga Parampara (civilizational lineage), are not acts of reform—they are efforts to fracture the cultural and spiritual continuity of the nation. Sinhala Buddhists have a state duty and a moral obligation to protect the Buddha Sasana, as enshrined in both ancient practice and modern constitutional spirit.
Weakening nationalism opens the door for globalist control, reducing Sri Lanka’s self-determination and exposing it to external ideological influence. Sinhala Buddhists will lose their ability to resist cultural dilution and foreign political control. This policy will not bring peace—it will erase national identity, replacing it with controlled governance that prioritizes external interests over national preservation.
Some academics, especially those promoting anti-Buddhist or universalist frameworks, attempt to misuse Samuel Huntington’s The Clash of Civilizations to discredit Sinhala Buddhist nationalism. But this is either a shallow misreading—or a deliberate distortion.
“In the post–Cold War world, the most important distinctions among peoples are not ideological, political, or economic. They are cultural.” — Samuel P. Huntington, Chapter 1
While Huntington’s thesis on civilizational identity is a modern academic recognition, Sinhala Buddhists understood and lived this principle long before such theories were articulated in the West. Anyone who truly studies the history of Ceylon can easily recognize that cultural identity was never an abstract idea for our nation—it was the lived foundation of governance, social conduct, and Dharma.
Unlike cultures that define themselves through legal structures or political regimes, the Sinhala Buddhist civilization is deeply aligned with natural phenomena and spiritual principles. Culture, to us, is not just a way of life—it is a path toward liberation. The foundation of our civilizational identity is the ability of individuals to attain Nibbāna through the Four Noble Truths, the Noble Eightfold Path, and other teachings of the Buddha. What Huntington writes as theory, we have practiced as ancestral wisdom for over two millennia.
According to the Buddha Dhamma, “civilization” cannot be measured merely by external culture or broad identity groupings. The defining feature of the human being is not race or religion, but the presence of a mind capable of moral elevation or decline. Every human being is born with this potential—but it is the mental tendencies (gati lakkhana) cultivated through actions that determine whether one sinks further into saṁsāra or rises toward vimutti-sukha (the bliss of liberation).
The Buddha classified beings not by geographic civilization, but by the quality of their minds and karmic disposition. Human birth itself is a rare opportunity, yet within that human state, there exist five subtle mental classes:
- Nerayika humans – driven by hellish tendencies
- Preta humans – consumed by craving and spiritual hunger
- Thirachchāna humans – governed by ignorance and instinct
- True humans – ethically upright and mentally refined
- Deva-like humans – approaching divine purity and wisdom
Thus, in the Buddha’s teaching, true civilization is not a political or cultural designation—it is the refinement of mind and moral discipline, culminating in the ability to attain Nibbāna.
“People define themselves in terms of ancestry, religion, language, history, values, customs, and institutions.” — Huntington, Chapter 1
Huntington’s view that people define themselves in terms of culture, ancestry, or faith traditions fails to grasp the core of Sinhala Buddhist civilization. We are not “defined” by culture—we are entrusted with Dhamma.
In Sinhala Buddhist understanding, there is no concept of “religion” as a salvation system ruled by a supernatural authority. We follow neither divine command nor dogma—but only the path revealed by the Buddha, the Noble Eightfold Path, rooted in the Four Noble Truths.
We don’t follow prapañca (fabricated conceptual proliferation); we protect what is real, what is timeless. That is why our civilization does not merely preserve a cultural identity—it guards the transmission of Dhamma for the benefit of future beings yet to be born, who may arise in far future eras to rediscover what we have preserved.
The Abhidhamma, the highest strata of wisdom, refined through countless generations, has been preserved through the Four Buddha eras—unbroken in intention, even if hidden in form. Our land has held many names: Oja Dīpa (Island of Vitality), Vara Dīpa (Blessed Isle), Mandā Dīpa (Gentle Isle), Sīhala Dīpa (Island of the Lion Race)—each a reflection of its karmic role as protector of the Sasana.
Sri Lanka’s Constitution upholds Buddhism as the foremost religion, as outlined in Article 9, which mandates the state’s responsibility to protect and sustain Buddhism. This responsibility is inherited through Sinhala Buddhist families, monks (bhikkhu), nuns (bhikkhuni), and lay disciples (upāsaka/upāsikā), all of whom contribute to sustaining Buddhist traditions. Sinhala Buddhists have dedicated their lives to safeguarding the Dharma, practicing Dana, Pana, Mal Puja, and making sacrifices to attain Nirvana.
Any political attempt to undermine Buddhism or Sinhala nationalism must be challenged under constitutional law, as leaders have sworn an oath to protect the Buddhist state—not to establish a multi-ethnic or multi-religious state at its expense. If any political party seeks to weaken Sinhala Buddhist nationalism, its actions should be reviewed under Article 9 to ensure that no hidden agenda compromises the foundation of the nation’s identity. Many external forces have long attempted to dismantle Sinhala Buddhist nationalism, benefiting financially or politically from Sri Lanka’s fragmentation and loss of sovereignty.
The ideological forces attempting to weaken the Sinhala Buddhist state are not isolated incidents but part of a long-term, well-funded agenda backed by hidden financial networks and globalist interests. These efforts are linked to the same ideological factions that once sought to end Sri Lanka’s war with LTTE, not through genuine peace but by reshaping national identity to fit their broader agenda.
This movement, which emerged in the 1980s, seeks to erase ethnic and cultural identity under the pretext of human rights, feminism, environmentalism, and cosmopolitanism. Sinhala Buddhists must remain vigilant, especially against deceptive political strategies disguised as reforms—such as altering the national flag or anthem, revising Article 9, and redefining citizenship laws in a way that undermines inherited rights.
These efforts are linked to the same ideological factions that once sought to end Sri Lanka’s war with LTTE but now push similar narratives under the guise of a ‘new world order.’ The Sinhala Buddhist community recognizes these influences as external threats, knowing that such movements master anti-Buddhist rhetoric to infiltrate political spaces. Shockingly, those who advocate these changes often present themselves as the saviors of the nation, manipulating Sinhala Buddhist youth for their own electoral gains while celebrating multiculturalism and erasing the sacrifices made by patriots who defended the nation for over 550 years in recent history.
The struggle for identity and sovereignty must never be forgotten, for it is the foundation upon which generations of Sinhala Buddhists have built their legacy.
Each nation has the right to uphold its culture. Sinhala Buddhist identity must be protected in Sri Lanka just as other nations safeguard their own heritage. Political actors misusing ‘equal rights’ must be challenged, because real equality does not mean erasing native identity in favor of globalist ideals. Article 9 of the Sri Lankan Constitution clearly establishes the state’s duty to protect and foster Buddhasasana, making it a fundamental legal pillar that must be upheld. It is the duty of the government and any person who visits, stays, or is born in this country to never forget their constitutional responsibility while upholding their own agenda in daily life.
— Palitha Ariyarathna
To my beloved mother, and to the nation she loved. On this day—her birthday—I offer this work as a reflection of her unwavering guidance. She taught me never to fear the truth, never to bend to injustice, and always to defend one’s country through wisdom, not hostility. Her words echo eternally: “Defend your nation not through hatred, but through civilizational guardianship rooted in truth.”
This work also honors all mothers of true civilization—those who raise their children not to conquer others in the name of God or power, but to uplift their own people through compassion, dignity, and fearless honesty.
May this article be worthy of her memory and strengthen the spirit of the nation she upheld.
Reference:
References
- Huntington, Samuel P. The Clash of Civilizations and the Remaking of World Order. Simon & Schuster, 1996. → Quoted and critically examined regarding civilizational theory.
- Constitution of the Democratic Socialist Republic of Sri Lanka (as amended). → Cited for Article 9—the constitutional duty to protect and foster the Buddha Sasana. Available at: https://www.parliament.lk
- Mahānāma Thera. The Mahāvaṃsa: The Great Chronicle of Ceylon. Translated by Wilhelm Geiger. Ceylon Government Press, 1912. → Referenced for historical continuity of Sinhala Buddhist sovereignty and governance.
- Waduge, Shenali. “The Historical Role of Buddhism and Significance of Article 9 in Sri Lanka’s Constitution.” OnLanka, 2013. Available at: https://www.onlanka.com/news/the-historical-role-of-buddhism-and-significance-of-article-9-in-sri-lankas-constitution.html
- Indika Shabandu & Ariyarathna, Palitha. “Response to AUKUS.” Ceylon Diary Podcasts Radio, 26 September 2021. → Dialogue on sovereignty, MCC, and cultural resistance.Listen at: https://podbay.fm/p/ceylon-diary-podcasts-radio/e/1632658461
- Col. Asoka Alles. “Commentary on National Integrity and Strategic Leadership.” Ceylon Watch, 2024. Cited for insights on preserving constitutional integrity and resisting ideological dilution.
- Buddhist Canonical Teachings. → Terms such as gati lakkhana, vimutti-sukha, and the classification of beings are drawn from the Abhidhamma Piṭaka and relevant sutta sources. Translation fidelity maintained.
- Historical Role of Buddhism & Article 9 – Analysis of how Buddhism shaped Sri Lanka’s governance structure and constitutional duty.
- Why Sri Lanka Must Remain a Sinhala Buddhist Nation – Advocacy for the preservation of Sri Lanka’s Buddhist heritage.
- Not for Nothing That We Have Article 9 – A historical perspective on the constitutional protection of the Buddha Sasana.