The tsunami and its aftermath in Sri Lanka: explorations of a Buddhist perspective

Tibetan Buddhist belief and disaster resilience: a qualitative exploration of the Yushu area, China

The role of religious belief in disasters has attracted increased scholarly interest in recent years. This paper shows that religious belief can generate disaster resilience through the pathways of disaster framing, mental health, and disaster behaviours. Drawing on interviews conducted with Tibetan Buddhist believers in the Yushu earthquake area of China, this study indicates that notions of Tibetan Buddhism, as well as religious practices, helped locals to make sense of the 2010 event, obtain spiritual support in its aftermath, foster a sense of community, and develop a prosocial post-earthquake environment. These religious notions and practices also assisted in sustaining a faith-based network composed of two kinds of important local social relationships, layperson-layperson and layperson-monk, which increased local disaster resilience at the level of response behaviour. The findings enrich our understanding of the religious source of disaster resilience and yield insights into disaster risk reduction in religious regions, especially where Buddhist belief is prevalent.

Taking Refuge in Religion: Buddhist-Oriented Coping following Late-Life Immigration

Despite a recognition of religion as a resource for coping in later life, few studies have examined how religion is summoned to cope with the stressors of late-life immigration. Drawing upon data generated in a phenomenological study of the aging-out-place experience, this article presents a hermeneutic analysis of textual extracts addressing 10 Sri Lankan-born late-life immigrants' Buddhist beliefs and practices, and how these beliefs and practices contributed to coping with immigration stressors. Four shared experiences facilitated through religious engagement were revealed: religious engagement as a source of purpose, making meaning of suffering and experiencing hope, non-attachment, and connecting to the past and the ethnoreligious community. Late-life immigrants drew on religious engagement to remain resolute amidst adversities, thus reinforcing the importance of culturally responsive milieus and services to support religion-focused coping. Findings are interpreted in relation to Pargament's (1997) theory of religious coping.

Multicultural experience in organisations: an auto-ethnographic enquiry

Purpose

This paper aims to draw attention to multicultural experience as a manager. It is an auto-ethnographic enquiry which comprises own experiences and intercultural and intra-cultural engagement of the author’s self in both mono-cultural and multicultural environments drawing from archival records of personal account of experience.

Design/methodology/approach

The paper adopted auto-ethnographic enquiry of the author’s experience in multicultural environment. The auto-ethnography as a research method is discussed along with its criticisms, validity, reliability and generalisability.

Findings

The findings include power distance, elitism in hiring practices, inclusivity of women, challenges in South Asian Muslim countries, challenges in the non-anglophone country and their implications for a practitioner.

Research limitations/implications

As the author employed an auto-ethnographic enquiry based on the author’s prior experience, this raises questions about wider generalisability and applicable contexts. Findings of the enquiry can be tested using further qualitative enquiries such as in-depth interviews with a sample of stakeholders in a multicultural environment.

Practical implications

The paper provides insights useful in managing in multicultural environments discussed. Also, it provides implications for policy makers in organisations. Practitioners can use the paper to get an insight into the markets the author already have been to and use the learning for decision-making during market development efforts.

Originality/value

Auto-ethnography in multicultural environment is scant. This auto-ethnographical enquiry provides original content of practitioner experience compared with the related theory.

Risk perception and culture: implications for vulnerability and adaptation to climate change

Perceptions of climate change play a critical role in determining the degree to which people are at risk throughout the world. The significance of culture in understanding why people perceive and respond to climate change in particular ways is largely ignored in mainstream climate change adaptation. This paper applies a critical realist approach to examine the sociocultural structures and causal mechanisms for inaction or (in)effective action between at-risk people and the organisations responsible for dealing with climate change. The findings reveal that there are varying context-specific sub-narratives among heterogeneous groups of people at risk and organisations that lead to inaction or (in)effective action in response to climate change, often independent of risk perceptions and with unforeseen consequences for the vulnerabilities of at-risk people. Specifically, sub-narratives may create parallel and/or conflicting climate-related perceptions and respective responses, legitimise unequal resource distribution, and justify the suppression and/or capitalisation of sub-cultural and/or individual risk perceptions.

Sex Work and the Karmic Wheel: How Buddhism Influences Sex Work in China

As prostitution is widely condemned as a form of criminality in China, there is a need to examine how Buddhism functions not as a form of therapy for the purposes of rehabilitating or deterring prostitution but as a force that encourages participation in prostitution. In this work, we argue that rural-urban migrant sex workers who are Buddhists appropriate the religion's teachings of compassion, mindfulness, and karma to find a renewed sense of meaning and purpose in their livelihoods. We illustrate how Buddhism allows sex workers to cultivate the affective labor required for the purposes of servicing male clients in conjunction with finding positive purpose in their lives. In doing so, their bodies gain affirmative value in the form of helping their heterosexual male clients address deficits in their masculinities.

Religious narratives and their implications for disaster risk reduction

The role of religious factors in the disaster experience has been under-investigated. This is despite evidence of their influence throughout the disaster cycle, including: the way in which the event is interpreted; how the community recovers; and the strategies implemented to reduce future risk. This qualitative study examined the role of faith in the disaster experience of four faith communities in the Hawaiian Islands of the United States. Twenty-six individuals from the Bahá'í, Buddhist, Church of Jesus Christ of Latter-day Saints (LDS), and United Methodist Church communities participated, including 10 faith leaders and 16 laypersons. The results suggest that religious narratives provide a framework for interpretation of, preparedness for, and responses to disasters. Preparedness varied widely across faith communities, with the LDS community reporting greater levels of preparedness than other communities. Recommendations include the development of collaborative efforts between disaster managers and faith leaders to increase preparedness within faith communities, which may facilitate community-wide disaster risk reduction.

Trauma, post-traumatic stress disorder and psychiatric disorders in a middle-income setting: prevalence and comorbidity

BACKGROUND

Most studies of post-traumatic stress disorder (PTSD) in low- and middle-income countries (LMICs) have focused on 'high-risk' populations defined by exposure to trauma.

AIMS

To estimate the prevalence of post-traumatic stress disorder (PTSD) in a LMIC, the conditional probability of PTSD given a traumatic event and the strength of associations between traumatic events and other psychiatric disorders.

METHOD

Our sample contained a mix of 3995 twins and 2019 non-twins. We asked participants about nine different traumatic exposures, including the category 'other', but excluding sexual trauma.

RESULTS

Traumatic events were reported by 36.3% of participants and lifetime PTSD was present in 2.0%. Prevalence of non-PTSD lifetime diagnosis was 19.1%. Of people who had experienced three or more traumatic events, 13.3% had lifetime PTSD and 40.4% had a non-PTSD psychiatric diagnosis.

CONCLUSIONS

Despite high rates of exposure to trauma, this population had lower rates of PTSD than high-income populations, although the prevalence might have been slightly affected by the exclusion of sexual trauma. There are high rates of non-PTSD diagnoses associated with trauma exposure that could be considered in interventions for trauma-exposed populations. Our findings suggest that there is no unique relationship between traumatic experiences and the specific symptomatology of PTSD.

Metonymic objects, cultural practices and narrative repair: Sri Lankan responses to the Indian Ocean tsunami

The 2004 Indian Ocean tsunami resulted in a tragic loss of life and immense suffering. This article explores the ways in which a group of people from Sri Lanka worked to address the disruption to their life narratives caused by the loss of loved ones. We go beyond a focus on ‘talk’ in narrative research in health psychology to explore the importance of material objects in sustaining continued bonds with the deceased. This article provides an alternative to the tendency in mainstream psychology to pathologise grief and highlights the importance of culturally patterned responses to disaster.

"We lost all we had in a second": coping with grief and loss after a natural disaster

Natural disasters cause immense suffering among affected communities. Most occur in developing countries, which have fewer resources to respond to the resulting traumas and difficulties. As a consequence, most survivors have to rely on their own coping resources and draw from what support remains within family, social networks and the wider community to manage and deal with their losses and consequent emotional distress. Taking the 2004 Asian tsunami as an example, this article reports findings from a qualitative study designed to investigate how survivors responded in Sri Lanka, and the range of coping strategies adopted and resources mobilized. In-depth interviews were conducted with 38 survivors purposively sampled from the Matara district of southern Sri Lanka. Survivors' accounts emphasized the importance of extended supportive networks, religious faith and practices, and cultural traditions in facilitating recovery and sustaining emotional well-being. Government and external aid responses that promoted these, through contributing to the re-establishment of social, cultural, and economic life, were particularly valued by participants. Recourse to professional mental health care and Western psychological interventions was limited and survivors preferred to seek help from traditional and religious healers. Our findings tentatively suggest that long-term mental health following disaster may, in the first instance, be promoted by supporting the re-establishment of those naturally occurring resources through which communities traditionally respond to suffering.

Sri Lankan tsunami refugees: a cross sectional study of the relationships between housing conditions and self-reported health

BACKGROUND

On the 26th December 2004 the Asian tsunami devastated the Sri Lankan coastline. More than two years later, over 14,500 families were still living in transitional shelters. This study compares the health of the internally displaced people (IDP), living in transitional camps with those in permanent housing projects provided by government and non-government organisations in Sri Lanka.

METHODS

This study was conducted in seven transitional camps and five permanent housing projects in the south west of Sri Lanka. Using an interviewer-led questionnaire, data on the IDPs' self-reported health and housing conditions were collected from 154 participants from transitional camps and 147 participants from permanent housing projects. Simple tabulation with non-parametric tests and logistic regression were used to identify and analyse relationships between housing conditions and the reported prevalence of specific symptoms.

RESULTS

Analysis showed that living conditions were significantly worse in transitional camps than in permanent housing projects for all factors investigated, except 'having a leaking roof'. Transitional camp participants scored significantly lower on self-perceived overall health scores than those living in housing projects. After controlling for gender, age and marital status, living in a transitional camp compared to a housing project was found to be a significant risk factor for the following symptoms; coughs OR: 3.53 (CI: 2.11-5.89), stomach ache 4.82 (2.19-10.82), headache 5.20 (3.09-8.76), general aches and pains 6.44 (3.67-11.33) and feeling generally unwell 2.28 (2.51-7.29). Within transitional camp data, the only condition shown to be a significant risk factor for any symptom was household population density, which increased the risk of stomach aches 1.40 (1.09-1.79) and headaches 1.33 (1.01-1.77).

CONCLUSION

Internally displaced people living in transitional camps are a vulnerable population and specific interventions need to be targeted at this population to address the health inequalities that they report to be experiencing. Further studies need to be conducted to establish which aspects of their housing environment predispose them to poorer health.

Mental health and the psychosocial consequences of natural disasters in Asia

This article presents an overview of natural disasters in Asia, as well as mental disorders and psychosocial interventions related to disasters. Although most of the top ten worst natural disasters occurred in Asia over the past century, little is known about the mental health and psychosocial aspects. After the tsunami incident in 2004, research reports in international journals related to Asian disasters have been growing. The prevalence rate of post-traumatic stress disorder related to natural disasters is currently between 8.6% and 57.3% depending on assessment methodologies, instruments and timing. Cognitive behaviour therapy has been found to be effective with Asian survivors but needs to be adapted for cultural and local sensitivities. Further research is needed in the areas of epidemiology for mental disorders and suitable psychosocial interventions for disaster survivors in Asia.

Stigma towards people with mental illness in developing countries in Asia

BACKGROUND

There is a wide range of literature on stigmatization and discrimination of people with mental illness. Most studies, however, derive from Western countries. This review aims at summarizing results from developing countries in Asia published between 1996-2006.

METHOD

Medline search focusing on English-speaking literature.

RESULTS

Comparable to Western countries, there is a widespread tendency to stigmatize and discriminate people with mental illness in Asia. People with mental illness are considered as dangerous and aggressive which in turn increases the social distance. The role of supernatural, religious and magical approaches to mental illness is prevailing. The pathway to care is often shaped by scepticism towards mental health services and the treatments offered. Stigma experienced from family members is pervasive. Moreover, social disapproval and devaluation of families with mentally ill individuals are an important concern. This holds true particularly with regards to marriage, marital separation and divorce. Psychic symptoms, unlike somatic symptoms, are construed as socially disadvantageous. Thus, somatisation of psychiatric disorders is widespread in Asia. The most urgent problem of mental health care in Asia is the lack of personal and financial resources. Thus, mental health professionals are mostly located in urban areas. This increases the barriers to seek help and contributes to the stigmatization of the mentally ill. The attitude of mental health professionals towards people with mental illness is often stigmatizing.

CONCLUSION

This review revealed that the stigmatization of people with mental illness is widespread in Asia. The features of stigmatization-beliefs about causes of and attitudes towards mental illness, consequences for help-seeking-have more commonalities than differences to Western countries.