Chandra R. de Silva - Böcker

Portuguese Encounters with Sri Lanka and the Maldives: Translated Texts from the Age of the Discoveries is designed to provide access to translations of 16th- and 17th-century documents which illustrate various aspects of this encounter, combining texts from indigenous sources with those from the Portuguese histories and archives. These documents contribute to the growing understanding that different groups of European colonizers - missionaries, traders and soldiers - had conflicting motivations and objectives. Scholars have also begun to emphasize that the colonized were not mere victims but had their own agendas and that they occasionally successfully manipulated colonial powers. The texts in this volume help to substantiate these assertions while also illustrating the changing nature of the interactions. The present volume contains chapters covering the Portuguese arrival in Sri Lanka and their first encounters with the island and its peoples, their subsequent relations with Kandy and Jaffna, and a final chapter on Portuguese relations with the Maldive Islands. A historical introduction provides the context in which the documents can be read and a select bibliography indicates the most recent and authoritative secondary works on the subject

This examination of Sri Lanka's ethnic and religious minorities links the past with the present through a treatment of Sinhala-Buddhist fundamentalist development in the late nineteenth century and its hegemony in the late twentieth.Buddhist Fundamentalism and Minority Identities in Sri Lanka explores Sinhala-Buddhist fundamentalist ideology and its power to shape the identities of Sri Lanka's ethnic and religious minorities. Sinhala-Buddhist fundamentalists in contemporary Sri Lanka share an ideology that asserts a vital link between the island of Sri Lanka and the Sinhala people, especially in their role as curators of Buddhism, and often at the exclusion of the minorities. Minority responses to Sinhala-Buddhist fundamentalism are manifold, ranging from assimilation to the formation of rival fundamentalisms. The authors provide views of history markedly different from most scholarly reflections on Sri Lanka; thus, the history of shifting perceptions of Sinhala-Buddhist fundamentalism offered here constitutes an important contribution to the subaltern history of Sri Lanka. By treating both the development of Sinhala-Buddhist fundamentalism in the late nineteenth century and its hegemony in the late twentieth, this study links the present to the past.