Breaking the Myth
Breaking the Myth
Sinhalese Buddhists have not only derived a sense of national consciousness through what the author describes as a false mythology, but have also used it to establish Sinhalese-Buddhist dominance over other ethnic groups.
Myths can never become history. Yet here, a history has been constructed around a myth. Through various forms of media, this narrative has become deeply rooted among ordinary Sinhalese people. It is true that a number of Sinhalese historians, guided by scholarly integrity, have uncovered historical facts and rejected the Sinhalese-Buddhist myth. However, the views of these historians are generally published only in English. Only a few hundred copies are printed, and even these books are known only to a small number of specialists. Not everyone who knows English reads them.
At the same time, the state and Buddhist institutions are deeply concerned with preserving Sinhalese-Buddhist supremacy. Political decisions are viewed through a majoritarian lens. Mass media are used in the same manner.
Even educational curricula have been designed in ways that reinforce ideas of Sinhalese-Buddhist dominance. As a result, what the author regards as a false myth has become established among the people as if it were true history.
In reality, challenging this falsehood is a political and cultural struggle.
Furthermore, many Sinhalese intellectuals depend on the state for promotions, opportunities for higher education, and facilities for overseas travel. Consequently, they justify and promote such myths in order to support the government. What should be noted here is that there exists a political and social structure that enables and encourages the growth of this historical myth. In other words, the political system itself serves as a framework for nurturing falsehood.
For example, just as state news institutions and organizations may present contemporary events in a distorted manner, they can present even greater distortions regarding events of the distant past.
In this context, the struggle against a history founded on what the author considers a false myth is viewed as an important aspect of the Tamil Eelam national liberation struggle.
According to the author, this falsehood has two dimensions.
The first is the creation of a sense of national awakening among Sinhalese people through a false version of history.
The second is the use of that same narrative among Tamils to create a mentality that Tamils are historically weak or inferior.
The first aspect of this narrative cannot be overturned quickly or easily. Nevertheless, it is possible to free Tamil people from what the author sees as an imposed false history.
Therefore, the author argues that it is a prerequisite for Tamil national development that Tamil people learn and understand both their own true history and the actual historical development of the island of Eelam.
Accordingly, it is considered essential to expose, with evidence, what the author views as the falsehoods contained within the mythological narratives of Sinhalese history, while also helping Tamil people understand and identify themselves correctly within their own historical tradition.
— Erimalai, July 1992
Translation by Hari
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