On 18^th May 2009, the prolonged conflict in Sri Lanka between the Liberation Tigers of Tamil Eelam (LTTE) and the Government of Sri Lanka (GOSL) came to an end. It triggered a massive humanitarian crisis and Sri Lanka came under international condemnation for its handling of the crisis.  In addition since the end of the conflict, there has been sustained international pressure to address key issues concerning minorities through a constitutional framework that will satisfy the aspirations of all its citizens. In particular, reconciliation between increasingly suspicious and polarised communities is the need of the hour to ensure an environment of peace, justice and equity through the medium of good governance.  A country that has before prided itself on its religious diversity and freedom for the practice of religion is facing an unexpected post conflict future. 

The 28-year-old conflict succeeded in extenuating  cracks between different ethnic groups along faith  lines, such that identity was strengthened by religious affiliation and the ‘other’ became not only someone of a different ethnicity but someone of a different religion. The result is that conflicts manifested themselves into rumour, hearsay and generalisation which are the first steps towards stereotyping of people (their faith, culture and identity) and the denial of a diverse, lived reality, the opposite of respect, understanding and acceptance. As a consequence, faiths (beliefs, culture and identity) became judged by the attitudes and actions of small and aberrant minorities. 

This insecurity of identity has been felt on all sides, but the Sinhala Buddhist, who form majority of the population, exhibit the most extreme of strains and currently in an absence of a conflict, are beginning to exert this religious based ethnic identity, thereby, posing the greatest threat to religious freedoms in Sri Lanka. This particular strand of Buddhism has undergone a massive change and reinterpretation of its doctrines as a result of the conflict, becoming more militant, violent and ultimately intolerant largely led by the clergy.  In particular, there seems to be an emerging clash with Islam as shown by recent incidents in Sri Lanka, with the destruction of mosques which could also have regional implications for South Asia. 

Sri Lankan Buddhism has historically been very strongly linked with Buddhism in Myanmar with both countries sharing the same ideologies. Whilst there is no tangible evidence linking Sri Lankan Buddhism to the recent clashes between Buddhists and Muslims in Myanmar, it is clear that monks in Myanmar are heavily influenced by the clergy of Sri Lanka.  Thus, any change of ideological thinking amongst the former will relate to thinking amongst the latter.