Suchergebnisse

AbstractThis article examines the history and effects of Buddhist constitutionalism in Sri Lanka, by which is meant the inclusion of special protections and status for Buddhism in the island's 1972 and 1978 constitutions, alongside guarantees of general religious rights and other features of liberal constitutionalism. By analysing Sri Lankan constitutional disputes that have occurred since the 1970s, this article demonstrates how the 'Buddhism Chapter' of Sri Lanka's constitution has given citizens potent opportunities and incentives for transforming specific disagreements and political concerns into abstract contests over the nature of Buddhism and the state's obligations to protect it. Through this process, a culture of Buddhist legal activism and Buddhist-interest litigation has taken shape. This article also augments important theories about the work of 'theocratic' or religiously preferential constitutions and argues for an alternative, litigant-focused method of investigating them.

Although the Buddhists, according to the logic of the life-story of the Buddha, could not claim a direct lineage of descent from the Exalted One himself—his only direct offspring, Rahula, having become a celibate monk—the family background of the Buddha could not escape the general temptation to create a family connection, as in the case of other important religious or cultural founding figures. This paper traces and discusses these attempts, expressed in and transformed into narratives, which are spread across a broad variety of Buddhist sources. It argues that the urge to create such (mostly incomplete) lineages resulted from another necessity: that of political and religious legitimation.