The Sri Lankan Monks Who Championed War Against Tamil Tiger Separatists
Sri Lanka’s long civil war was not fought only on battlefields. It was also waged through ideology, identity, and belief—where religion, particularly Buddhism, became deeply entangled with nationalism. Among the most controversial actors in this period were Buddhist monks who actively promoted war against the Liberation Tigers of Tamil Eelam (LTTE), the Tamil separatist movement that fought for an independent homeland in the island’s north and east.
Their role complicates common perceptions of Buddhism as uniformly pacifist and reveals how religious authority can shape the course of modern conflict.
Buddhism, the State, and Sinhala Identity
In Sri Lanka, Buddhism has historically been more than a faith—it has been a pillar of national identity. Around 70 percent of the population identifies as Sinhalese Buddhist, and many monks see themselves as custodians of both religion and nation.
As the LTTE intensified its insurgency from the 1980s onward—carrying out assassinations, suicide bombings, and territorial control—some monks framed the conflict as an existential threat. In their view, the war was not simply political but civilizational: a struggle to preserve Sri Lanka as a unified Buddhist homeland.
Framing War as a Moral Duty
A segment of the Buddhist clergy openly supported military action and rejected peace negotiations with the LTTE. Ceasefires and international mediation were portrayed as dangerous concessions that would weaken the state and encourage separatism.
These monks advanced a powerful narrative:
- Sri Lanka was a sacred land entrusted to Buddhism
- The LTTE threatened not only the state but the survival of the faith
- Military victory was a moral necessity, not a contradiction of Buddhist values
To support these claims, some invoked historical precedents—particularly ancient Sinhala kings who waged wars to defend Buddhism—arguing that violence, when used to protect the religion and the nation, could be justified.
From Temples to Parliament
The influence of nationalist monks extended beyond sermons and street protests. In the early 2000s, Buddhist monks entered electoral politics in an unprecedented way. The most prominent example was the Jathika Hela Urumaya (JHU), a monk-led political party that won parliamentary seats.
These monk-politicians became vocal advocates for a decisive military solution and strong allies of President Mahinda Rajapaksa’s government. Their backing helped legitimize the final military offensive against the LTTE, which ended the war in 2009 with the group’s total defeat.
Civilian Suffering and Moral Blind Spots
One of the most contentious aspects of monk-led nationalism was the limited concern shown for civilian suffering—especially during the war’s final stages, when tens of thousands of Tamil civilians were trapped in conflict zones.
As international organizations raised alarms about civilian casualties and possible war crimes, many nationalist monks dismissed these claims as foreign interference or propaganda sympathetic to terrorism. Calls for accountability were frequently framed as attacks on Sri Lanka’s sovereignty.
Buddhist Voices for Peace
Despite the prominence of pro-war monks, the Buddhist clergy was never monolithic. A minority of monks consistently argued for peace, reconciliation, and dialogue. They emphasized core Buddhist teachings—non-violence, compassion, and the rejection of hatred.
However, during the height of the conflict, these voices were often sidelined, labeled unpatriotic, or subjected to intimidation, limiting their public influence.
After the War: An Unsettled Legacy
Following the LTTE’s defeat in 2009, Sri Lanka entered a fragile post-war period. Critics argue that the fusion of Buddhism and militant nationalism made ethnic reconciliation more difficult and entrenched divisions between communities.
Some of the same monks who had supported the war later became involved in campaigns against Muslims and Christians, raising fears that religious nationalism—once mobilized—can easily shift targets.
Religion, Power, and Conflict
The role of Sri Lankan monks in promoting war against Tamil Tiger separatists underscores a broader truth: religion is not inherently peaceful or violent. Its impact depends on how it is interpreted, mobilized, and fused with political power.
In Sri Lanka’s civil war, sections of the Buddhist clergy transformed spiritual authority into political influence, shaping public opinion and legitimizing violence in the name of national survival. Their legacy continues to influence the country’s politics—and serves as a cautionary example of how sacred ideals can be drawn into the logic of war.
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