Sinhala-Buddhism in Education Sample Clauses

Sinhala-Buddhism in Education. Though Sri Lanka’s National Education Commission, founded in 1992, emphasises in its reports the need to develop an educational system that promotes “national cohesion, national integrity, national unity” as a goal appropriate to a multicultural society, the education system actually maintains and perpetuates divisions between communities (Jayawardane, 2006: 225). Crucial to the problem of ethnic polarisation is the current school system, which on the basis of a 1964 policy of Swabhasha “native language” education segregates children on the basis of language (Jayawardane, 2006; Gunasena, 2006). The Sinhalese school curriculum textbooks and storybooks rely on the Mahavamsa as the primary source of history. Education in Sri Lanka is primarily a state-run venture and the island has an education policy that allows for free textbooks since 1980, which are published and distributed by the Department of Educational Publications under the Ministry of Education (Ministry of Education, 2004; Xxxxxxxxxxx, 2006). Interviewees noted that the history found in the Sinhalese state-provided books is infused with Sinhala-Buddhist nationalist ideology (MM, PNB, MT, LG, 2012). The books have been identified as inappropriate for a multi-ethnic and multi- religious society in reports since the 1980s (Jayawardene, 2006). The charges levelled against the books include insensitivity to diversity and sowing prejudice. Xxxx Xxxxxxxxxxx, in a publication produced by the National Integration Programme Unit (2006: 219-20), lists the complaints: Sinhala- Buddhist dominance; under-representation of other cultures; an almost exclusive focus on Sinhala-Buddhist kings; the non-involvement of Tamil or Muslim authors in writing textbooks; and “silence over controversial issues in the recent past.” A Sinhalese academic interviewee recounted a moment in the Mahavasma, contained in school textbooks and problematic in its violent and dehumanising implications: “Before Xxxxxxxxxx was born, his mother had the desire to drink blood mixed with water, washed of the steel of a sword which had killed a Tamil. ‘Doloduke’: the craving, desire to eat that comes from a baby, symbolised the desire to defeat that Xxxxxxxxxx had even in his mother’s womb” (PNB, 2012). The powerful imagery in this story jars with the recommendations of the National Education Commission Report in 2003, appointed by President Xxxxxxxxx Xxxxxxxxxxx, which highlighted social cohesion and national integration as relevant considerati...
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