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สถาบันพระปกเกล้า ครั้งที่ 15

(1) The first principle stressed that Sri Lanka should be ruled according to
Buddhist principles as it was in the past and the protection of the Buddhasãsana
should be the foremost duty of any government, as already been guaranteed by the
republican constitutions of 1972 and 1978 (Deegalle 2013). The state was identified
and qualified with a specific ethnic connotation in the manifesto as a ‘Sinhala state,’
which was undoubtedly conceived as problematic by critics just because of its ethnic
specification that demonstrates narrowness of its political vision. While recognizing the
protection of Buddhism, it also stated that the state should safeguard the rights of
non-Buddhist religions to practice their own faiths. Showing the urgency of addressing
religious concerns of the majority (Deegalle 2009: 92-105) and achieving political
ambitions of the JHU, the very first principle of the manifesto mentioned the issue of
unethical conversions (Deegalle 2012: 90-98). It asserted, “all unethical conversions
are illegal.” This was an early indication that the JHU would take legislative measures
to curb ‘unethical conversions’ once its members were elected to the parliament.

(ii) The second article stressed that Sri Lanka is a Buddhist unitary state that
cannot be divided. The emphasis on a ‘unitary state’ was a clear indication
of refusal to divide the country by LTTE initiated attempts. In the
manifesto, national safety was considered an essential condition. It
maintained that at times when there are threats to national security, without
political interference, the Police and the Three Armed Forces should be given
powers to act according to the constitution to safeguard country and
national interests.

(iii) Emphasizing the JHU’s stand as National Sinhala Heritage Party, the
manifesto stated that the national heritage of the country belongs to the
ethnic group which made the country into a habitable civilization. It
maintained that the hereditary rights of the Sinhalese should be granted
while protecting the rights of other communities that inhabit the island.

เอกสารประกอบการอภิปรายร่วมระหว่างผู้แทนจากต่างประเทศ
(iv) The fourth item of the manifesto made a strong recommendation for good
governance drawing a historical example from India. According to it, the
rulers of Sri Lanka should adopt the dharmarãja concept of Emperor A oka,
which was influenced by Buddhist Philosophy, and should work for the
welfare of all ethnic groups. Their exemplary attitude in good governance
should reflect Dharmã oka’s attitude and vision towards his subjects quoted
earlier in The Edicts of A?oka that Emperor A oka cultivated the idea that
“all citizens are my [his] children” (save munisã mama pajã, Kali ga Edict II
(Nikam and McKeon 1978: 53).

(v) It recommended that the government should control and monitor all activities
and monetary transactions of the non-government organizations (NGOs) that
were in operation in Sri Lanka. This was an early indication of religious
concerns that the JHU raised with alleged accusations to evangelical
Christians that the majority of NGOs (Non-government Organizations) that