The stigma of widowhood in war and disaster affected communities of Sri Lanka: Contextual paths between trauma exposure and mental health distress

To add to the dialogue regarding the long-term recovery and wellbeing of war and tsunami-affected women in Sri Lanka, we utilised the Conservation of Resources Theory (COR, Hobfoll, 2009) to inform an investigation of direct and indirect effects. The study was specifically designed to assess how traumatic exposure may represent a form of loss which may associate with related losses in the form of external and internal stigma which may then associate with poor mental health outcomes. The data for this study were collected in 2016 from a sample of 379 widowed women in Eastern Sri Lanka; participant spouses died in the civil war, in the tsunami, or from health or other problems. Our analyses yielded a model suggesting associations between remembered trauma event exposure from war and disaster, external stigma, internalised stigma and mental health symptom distress. Results further yielded direct and indirect effects suggesting that trauma may represent a form of loss, and potentially lead to distress through the weight and challenges of stigma.     

PTSD symptoms among tsunami exposed mothers in Sri Lanka: the role of disaster exposure,culturally specific coping strategies,and recovery efforts

Background and objectives: Women in Sri Lanka have been uniquely exposed to a complex and protracted set of stressors stemming from a civil war conflict spanning over 25 years and the tsunami which struck Southeast Asia in 2004. This study investigates coping strategies and their association with trauma-related symptoms of tsunami-exposed mothers in Sri Lanka at two time points.

Design: Data for this study come from surveys administered in two waves of data collection to investigate both mothers’ and adolescent children’s post-tsunami mental health in early 2005, three months after the tsunami struck, and again in 2008, three years later.

Methods: Latent-variable structural equation modeling was used to test the study hypotheses among 160 tsunami-affected mothers in the Polhena village, Matara district, Sri Lanka.

Results: Among the various coping strategies examined, the use of cultural rituals as well as inner psychological strength was associated with lower levels of posttraumatic stress symptoms. In contrast, passive religious beliefs were associated with greater posttraumatic stress levels.

Conclusions: The results of this study reveal the differential associations of various coping strategies including rituals used by mothers exposed to the tsunami in Sri Lanka and their posttraumatic stress symptom levels.     

Taking liberties and making liberty: religious bounding and political violence in Sri Lanka

This paper argues that the relationship between religion and violent politics is best understood through a focus on religious practice. The case study of the Tamil Catholic Church within Sri Lanka's civil war is presented against a backdrop of Buddhist monk participation in violent insurgency decades earlier. The discrete cases evidence a common preoccupation with management of physical borders and discursive boundaries as actors seek to reproduce themselves and their work as legitimately ‘religious’. Despite relying on remaining ‘pure’ from the dirty political realm, in practice religion is bound to social action and reproduced through the violent circumstances it engages.     

Sri Lanka's Informal Religious Economy: Evangelical Competitiveness and Buddhist Hegemony in Perspective

Existing religious economy models maintain that as religious regulation increases, levels of interreligious competition decrease. But new understandings of the market dynamics of religious oligopolies necessitate new understandings of religious competitiveness. A relational model of competitiveness using the case of evangelical Christianity in Buddhist‐majority Sri Lanka is proposed. In Sri Lanka the informal religious economy is defined by competitiveness among evangelical Christian groups and, although not recognized by the state, is closely regulated. The focus in this article is on the scalar determinations of evangelical competitiveness, patterns of secrecy and subterfuge, the formation of strategic extra‐group networks that enable competitiveness, and outcomes of a relational model. Three insights are offered that can be used as a starting point for further work on religious oligopolies, informal economies, and relational understandings of religious competition.     

War and disaster in Sri Lanka: Implications for widows' family adjustment and perception of self‐efficacy in caring for one's family

The data for this study were collected in 2014 from widows in Eastern Sri Lanka whose spouses died in the civil war, tsunami, or from health‐related problems. Conservation of resources (COR) theory was used as a lens to examine the extent to which war and tsunami‐related damages and family problems predict variation in social support, family adjustment and a perception of self‐efficacy in caring for one's family as reported by widowed women. We also investigated whether social support from the community and social support from family and friends mediated those relationships. Results of a path model fit to the data suggested variation in family adjustment to be negatively predicted by war‐related family problems and positively predicted by the social support of friends and family. Additionally, a sense of self‐efficacy in caring for one's family was found to be inversely predicted by war‐related family problems and tsunami damages. Clinical, social and theoretical implications are discussed as well as directions for further research.     

Migrants straddling the “here” and “there”: Explorations of habitus and hybrid identities among Sri Lankan migrants in New Zealand

Migrant settlement is of particular interest to the field of psychology due to a notable increase in the movement of people over the past few decades. This article explores the ways in which Sri Lankan migrants in New Zealand establish a sense of continuity between the host nation and country of origin. The theoretical framework for this research is informed by elements of ethnographic and indigenous research. We provide a rich understanding of migrant experiences that foregrounds the agency and resilience of migrants, and acknowledges the complexities of the notion of identity and migrant settlement. We explore complex, fluid, and hybrid cultural identities as experienced by Sri Lankan migrants and their negotiations of space and place, material practices, and objects of significance, such as an educational institution, antique dinnerware, and furniture with colonial origins. The present research thereby, argues for the need to acknowledge both the historical and current contexts that shape migrants' sense of habitus and cultural identities.     

Vocation for travel. Catholic priestly training in Sri Lanka

ABSTRACT

Catholic priests and advanced seminarians in Sri Lanka often describe their entrance to the seminary as the response to a strong spiritual calling that they could not ignore. Young seminarians offer more ambiguous narratives, where a combination of material anxieties, local cultural traditions and individual aspirations, encourage them to consider joining the clergy. This article examines how seminaries highlight aspects of religious formation where vocational discernment and the authenticity of one's calling are left for later stages of formation. Emphasizing aspects of career mobility, graduate studies overseas and missionary work, seminaries provide an attractive alternative for prospective priests in Sri Lanka. I argue that there is no contradiction between the spiritual dimensions of religious vocation and the material aspirations of seminarians. Although ethical dispositions emerge and replace the mundane impulses that initially attract young men to the seminary, material incentives are never completely eliminated from the vocational map of seminarians.     

The gifts of allurement: anti-conversion legislation,gift-giving,and political allegiance in South Asia

ABSTRACT

The last decade has seen an escalation of various acts of anti-conversion legislation in Nepal, Sri Lanka, and in different states of India. Several scholars comment that the upsurge of anti-conversion legislation can be linked to the ascension of religious nationalism in India and Sri Lanka, yet recent trends indicate that such laws are also proposed by moderate political forces. What is notable about this anti-conversion legislation is that it criminalizes ‘improper’ conversions along the lines of force, fraud, and allurement/inducement. While Article 18(2) of the International Covenant of Civil and Political Rights (ICCPR) protects against coercion, and thus forcible conversions, and while the concepts of force and fraud are already covered by the penal codes of the respective countries, the remaining element of controversy of anti-conversion legislation is that of allurement and/or inducement. ‘Allurement’ is defined as the offer of any temptation for the purpose of converting a person professing one religion to another religion, in the form of: “(i) any gift or gratification whether in cash or kind, (ii) a grant of any material benefit, whether monetary or otherwise, (iii) the grant of employment or grant of promotion in employment” (Owens 2006–2007, 337). Yet, despite critical remarks from the UN Special Rapporteur on the Freedom of Religion or Belief, Asma Jahangir, that these anti-conversion proposals are vague in their formulations and may lead to religious persecution, the legislative attempts are persistent in their demand to criminalize the allegedly religious gifts of allurement. This article argues that the rationale behind anti-conversion legislation stems from a threefold objective: (1) the dislike of gifts from the religious Other in particular and proselytization in general, (2) legislation as a regulating mechanism of majority religious bodies vis-à-vis religious minorities, (3) anti-conversion laws demanding the complicity of the state in relation to the majority religions, accentuating state patronage as a tacit form of state religion bill.     

Religious and national group identification in adolescence: A study among three religious groups in Mauritius

Religious group identification is an important but understudied social identity. The present study investigates religious group identification among adolescents of different faiths (Hindu, Muslim, Christian) living in multicultural Mauritius. It further explores how religious and national group identities come together among religious majority and minority adolescents. For three age groups (11 to 19 years, N = 2152) we examined the strength of adolescents’ religious and national group identification, the associations between these two identities, and the relationships to global self‐esteem. Across age and religious group, participants reported stronger identification with their religious group than with the nation. Identification with both categories declined with age, with the exception of Muslims, whose strong religious identification was found across adolescence. The association between religious and national identification was positive, albeit stronger for the majority group of Hindus and for early adolescents. We examined the manner in which religious and national identities come together using a direct self‐identification measure and by combining the separate continuous measures of identification. Four distinct clusters of identification (predominant religious identifiers, dual identifiers, neutrals, and separate individuals) that were differently associated with global self‐esteem were found. Dual identifiers reported the highest level of global self‐esteem. The clusters of identification did not fully correspond to the findings for the direct self‐identification measure. The results are discussed in terms of the meaning of dual identity and the positive manner in which adolescents can manage their multiple identities while taking into account the ideological framework in which those identities are played out.     

Psychology in an Asian country: A report from Sri Lanka

This paper describes the history and present status of psychology in Sri Lanka, including facilities for teaching psychology and legal issues in registration provisions for psychologists. The future directions in improving the status of psychology in the country are delineated.     

National disidentification and minority identity: A study among Muslims in Western Europe

Host national disidentification in which immigrants explicitly distance themselves from society is problematic for a cohesive national community and is likely to hamper immigrants’ successful host society integration. Among Sunni Muslim immigrants of Turkish origin living in Germany and the Netherlands we tested whether (a) an empirical distinction between national disidentification and identification can be made, (b) whether higher perceived group discrimination of Muslims (“reactive religiosity path”) and (c) stronger Muslim self-centrality (“intrinsic religiosity path”) are associated with stronger host national disidentification, to the extent that they are associated with a stronger commitment to religious identity content. Disidentification was found to be a separate construct and both the reactive religiosity path and the intrinsic religiosity path were found to be related to higher levels of disidentification, mediated by religious identity.     

The role of religious beliefs and thoughts of holy defence veterans in accepting the difficulties of imposed war

This study has surveyed the physical, emotional, psychological, educational, vocational, family, social and economic problems of 100 veterans of Iraq's imposed war on Iran. It has examined veterans’ reasons for the acceptance or non acceptance of the difficulties of being a veteran. It has also sought their opinions as to the necessity and usefulness of an active counseling center for facilitating veterans’ problems. One of the most important findings is that 82% of the veterans have easily accepted the problems associated with being a veteran. The most significant factor helping them to accept their various problems has been their religious beliefs. Fifty percent of them did not even know whether the Veterans’ Foundation had a counseling center or not. Sixty four percent of them have considered an active counseling center as necessary and useful, provided that the center (clinic) is independent and not related to the Veterans’ Foundation.     

正义的战争与战争的正义——关于战争伦理的反思

War can be defined as organized political violence among two or more nations. In accordance with the purpose, processes and results of war, the ethics of war generally comprises three aspects: right ethics, action ethics and duty ethics. The most important issue in ethics of war is “justice”. “Justice” and “injustice” as a conceptual pair do not prescribe the objective character of war but rather convey a subjective attitude and ethical position that have the potential to compel a populace to either support or oppose a war. Translated by Zuo Gaoshan and Xi Yunpeng from Lunlixue Yanjiu 伦理学研究 (Studies in Ethtics), 2005, (6): 43–48     

Thinking the ‘question’ of religion: The aporia of Buddhism and its democratic heritage in Sri Lanka

(If an abstract can ever be ‘abstract’?) Buddhism (and, more generally, religion) has never been thought as a question - that is, as a question inseparable from the question of the political. The academic study of Buddhism continues to be dominated by an empiricist, humanist, and even humanitarian project, shackled by modes of knowledge production, within the garrisons of colonialist area studies. No textualizing, anthropologizing, historicizing approach - however, critical it may be - can avoid the trap of humanism. To think the question of religion, one must begin to think it and its heritage as an aporia, an irreducible contradiction. In reading Qadri Ismail's Abiding by Sri Lanka, I argue that reflecting on the aporia of religion - whose legacy is not a ‘problem’ to be solved, inherited, or abandoned - might well enable us to imagine a notion of the political hitherto unheard of.     

Migrant Religiousness and Social Incorporation: Tamil Hindus from Sri Lanka in Germany

Processes of immigration and the importance of religion among migrants have caught the interest of both researchers and politicians. This article presents new empirical data from a study of Tamil Hindu immigrants in Germany. Tamils from Sri Lanka have come to Germany as asylum seekers during the 1980s and 1990s. The majority are Hindus (about 46,000) who established some 25 Hindu temples over the past two decades. In contrast to previous ethnographic research on this immigrant group, this article applies quantitative and statistical research to complement existing findings and to analyse the scope of religiousness and its impact on processes of immigrant social incorporation. The findings underscore that material wealth and generation progression exert a significant influence on the religiousness of the Tamil Hindu immigrants. The results also show that on the one hand, religion has significant association with Tamils’ reluctance to assimilate and with their preference to maintain contact with other Tamils rather than contact with Germans. However, on the other hand, religion does not prevent contact with Germans on the level of interaction. In fact, the data point to an increase of inter-ethnic contact among the Hindu. Another important finding is identification with multiple religions: 8.1% of the sample describe themselves as both Hindu and Catholic.     

Using census data in the management of religious diversity: an Australian case study

Abstract

Mapping and measuring religious diversity has become critical to the management of interreligious relations in the 21st century. The data about religious identification provided by the Australian census since the formation of Federal Government in Australia, and prior to that in the Colonies, has provided detailed information about the extent of and changes in religious diversity in the nation and in particular cities. Because the census also provides very detailed information about where people of different religions live, it can provide information about the extent to which religious groups are residentially segregated, a factor which affects how people of different religions relate to each other. The methodological issues related to measuring diversity are discussed and the utility in urban contexts of a ‘dissimilarity scale’ is demonstrated. The unique contribution of census data to the mapping and management of religious diversity in Australia is presented.