Kalinga Tudor Silva

‘Tsunami third wave’ and the politics of disaster management in Sri Lanka

The paper compares the social and political consequences of two disasters that struck Sri Lanka 70 years apart, the 1934–1935 malaria epidemic that killed over 100,000 people and the tsunami of 26 December 2004. The main argument is that while the state and civil society responses to the malaria epidemic of 1930s in many ways led to the establishment and development of the Sri Lankan welfare state and the related outcomes, including rapid advances in quality of life particularly in the rural sector, the more elaborate and well-funded tsunami response driven by the international humanitarian industry failed to facilitate speedy recovery, failed to galvanize the peace process and even added to the vulnerability of some of the affected people due to the rapid exodus of many newly arrived INGOs before completing their humanitarian mission. While the relative failure of the tsunami response may be partly attributed to the persistent conflict between the Government of Sri Lanka and the Liberation Tigers of Tamil Eelaam (LTTE), it also exposes some of the key weaknesses of humanitarian aid in the modern world. A more historically grounded and conflict-sensitive approach is necessary along with greater coordination among agencies involved.

Ayurveda malaria and the indigenous herbal tradition in Sri Lanka.

Using key informants and available records, the way in which inhabitants of purana villages in Nuwarakalaviya, Sri Lanka coped with malaria during the pre-DDT era is examined. This study found that the Nuwarakalaviya peasants responded to endemic malaria through a localized herbal tradition, which was to some extent independent of the scholarly ayurveda system common to the whole of South Asia. The relevant herbal tradition, consisting of a combination of antiparasite and antivector strategies using locally available natural resources, represented an effective adaptation to the local ecosystem.

Promoting interdisciplinary collaboration in health research in developing countries: lessons from the triangle programme in Sri Lanka

The Triangle Programme (1989-1992) aimed at strengthening the institutional capacity for health social science research and intervention in Sri Lanka through the promotion of appropriate international and national partnerships. First, it involved an international partnership (Triangle 1) among two universities in the developed world, i.c. University of Antwerp in Belgium and the University of Connecticut in the USA, and one university in the developing world, i.c. the University of Peradeniya, Sri Lanka. This partnership facilitated the transfer of knowledge, experience, skills across national boundaries and the North/South divide. Second, it developed a national/local partnership (Triangle 2) among the Faculties of Arts, Agriculture and Medicine at the University of Peradeniya by involving them in a joint programme of health social science research and training covering the entire range of activities from proposal development to dissemination of research results. Focusing on the latter aspect (Triangle 2) this paper reviews the results of the programme from the angle of cross-fertilization of disciplines through their collaboration in applied health research in a developing country setting.

Religious leaders as potential advocates for HIV/AIDS prevention among the general population in Sri Lanka

Abstract Religious leaders in Sri Lanka may have a high potential of contributing to HIV/AIDS prevention among the general public because of their social status. In order to assess their current HIV/AIDS-related knowledge and attitude and the possibility of becoming community advocates of HIV/AIDS prevention, we conducted a questionnaire survey among Buddhist, Hindu, Muslim and Christian leaders in Sri Lanka in 2009. There were limited correct responses about HIV/AIDS-related knowledge and attitudes toward people living with HIV/AIDS (PLHIV), and information regarding condoms, HIV testing and counselling were poorly understood. Although a condom was less acceptable as a part of HIV/AIDS prevention, they were willing to learn more about HIV/AIDS and expressed support for both PLHIV and HIV prevention activities. Their experiences, preparedness and willingness of HIV prevention activities were associated with age, knowledge and/or religious background. In conclusion, intensive and systematic learning opportunities should be provided to equip the religious leaders with overall HIV/AIDS knowledge to become key players for HIV/AIDS prevention in their communities.

Kidney progression project (KiPP): Protocol for a longitudinal cohort study of progression in chronic kidney disease of unknown etiology in Sri Lanka

ABSTRACT Over the last two decades, a global epidemic of chronic kidney disease of unknown etiology (CKDu) has emerged in rural, arid, agricultural, lowland areas. Endemic regions have reported 15 to 20% prevalence among residents aged 30–60 years. CKDu is a progressive and irreversible disease resulting in renal failure and death in the absence of dialysis or a kidney transplant. While much of the research has focused on identifying etiology, this project seeks to ascertain factors associated with the rapidity of kidney disease progression in one of Sri Lanka’s CKDu endemic areas. A sample of 296 male and female residents aged 21 to 65 with moderate CKD, as measured by their serum creatinine level, and a clinical diagnosis of CKDu are followed using quarterly serum testing to track the rate of progression. A baseline survey administered to the entire sample addresses potential risk factors, supplemented by a short survey focusing on changes through time. Concurrently water, soil and air are tested at the local and household levels. The study is the first to foster a multi-disciplinary approach that focuses on disease progression, identifying behavioural and exposure risk factors for rapid kidney function decline, in this progressively fatal disease.

Perception on the abortion laws in Sri Lanka: A community based study in the city of Colombo

Introduction Abortion is legally permitted in Sri Lanka, only if it is performed to save the mother’s life. However, it is estimated that a large number of induced abortions take place in Sri Lanka. Knowledge and attitudes towards induced abortion in the society are key issues influencing the policy response towards changes in the law. This study aimed to assess the knowledge and attitudes of adults towards induced abortion in Sri Lanka. Methods Six Grama Niladhari Divisions (GNDs) and five to eight housing clusters from each GND were selected from Thimbirigasyaya Divisional Secretariat Division using multi stage stratified random sampling. Fifty households were systematically selected from each GND. An interview was scheduled among 743 residents aged between 19 to 49 years of age after receiving written informed consent. Results Only 11% of the respondents knew the situations in which abortion was legal in Sri Lanka. Approximately one tenth of the respondents (11%) did not agree with the current law which allows an induced abortion only to save the life of the mother. However, a majority agreed to legalization of abortion for rape (65%), incest (55%) and pregnancies with lethal fetal abnormalities (53%). Less than one tenth of respondents agreed with legalisation of induced abortion for other reasons such as con-traceptive failure (6%), poor economic conditions (7%) and, on request (4%). Conclusions Although the society rejects abortion on request majority are in favour of allowing abortions for rape, incest and fetuses with lethal abnormalities.

Livelihoods in a Conflict Setting: A Case Study of the Ethnically Bordered Agricultural Villages in Ampara District, Sri Lanka

Home? What can I say? I would have to say Liberia because although I had vowed never to return . . . I have come to know during these hard times here that I am not allowed to call any place my home except Liberia. I am forced to. I am not sure how safe and conducive it is now but it seems like no matter where I go in this world the only place I am allowed to feel comfortable, respected and secure is where I grew up. (p. 108)