By A. Jeyaratnam Wilson
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Extra info for Politics in Sri Lanka, 1947–1979
Sample text
The Senanayake-Jennings draft provided for minority safeguards, a territorial system of representation weighted in favour of the backward as well as the rural districts of Ceylon which at the same time benefited the areas where the principal indigenous minority groups, the Ceylon Tamils and the Muslims, mainly resided, and most importantly, the cabinet system of government. 25 Fears expressed by minority groups as to the efficacy of these safeguards persuaded the imperial government to appoint a royal commission of enquiry headed by Lord Soulbury.
From the Sinhalese Buddhist angle there were three ways of dealing with this situation. First, make the mother tongue the compulsory medium of instruction at all levels in the educational system - in effect from the kindergarten to the university. This became accepted state policy. Once the mother tongue principle was adopted, admissions to the universities, especially to the faculties of science, medicine and engineering, could be regulated on a proportionate basis in relation to religion and race.
When this is translated into legislation, it could amount to Buddhism having almost the status of an official religion. The 1978 constitution contains a similar provision. It was on the third aspect of the Sinhalese Buddhist problemlanguage-that bitter conflict arose between the Sinhalese and Ceylon Tamils. The demand to make the Sinhalese language the sole official language arose from a mixture of motives. Primarily the motivation was cultural and economic. There was widespread anxiety that the process of deracination gaining ground among the middle and upper rungs of Sinhalese society would ultimately destroy the Sinhalese language, Sinhalese culture, and Sinhalese Buddhism.