Sunday Times 2
Post-war crisis: A lost generation of Tamil youth – Part II
View(s):This is the second part of the article which was based on the Anandarajan Memorial Lecture delivered by Dr. Daya Somasundaram, senior professor of psychiatry at the Faculty of Medicine, University of Jaffna. In this two-part article, the first part of which was published last week, Dr. Somasundaram analyses the impact of post-war trauma on the Tamil youth in the North and East, present psychosocial context and issues relating to education and globalisation. The speech was edited by Swasthika Arulingam for the newspaper.
We are faced with the urgent task of rebuilding this shattered society devastated by war and Tsunami, and to provide a prosperous, hopeful future for the younger generation. With the change in political climate early this year, there are opportunities to address the psychological trauma youth have undergone which was not possible under the previous Government. According to international and United Nations conventions, victims of war and conflict have a right to reparation, redress and rehabilitation including psychosocial rehabilitation.
Kooththu: The tradition is revived to bring back the community spirit
Disasters such as a massive natural catastrophe or a chronic civil war can lead to depletion of social capital. According to Bracken and Petty, strategies used in modern warfare (sometimes called counter-insurgency) deliberately destroy social capital assets to control communities. Social capital encompasses social institutions, structures, functions, dynamics, social interactions, community networks, relationships, civic engagement with norms of reciprocity and trust in others. It is a reflection of social cohesion, the glue that holds society together.
Due to three decades of war, communities were uprooted from familiar and traditional ecological contexts such as ways of life, villages, relationships, connectedness, social capital, structures and institutions. This destruction resulted in the tearing of the social fabric, lack of social cohesion, disconnection, mistrust, hopelessness, dependency, lack of motivation, powerlessness and despondency. There is a breakdown in social norms and values.
As a result of the social breakdown, the normal, healthy social control and adjusting mechanisms that operate in ordinary times are no longer working. For example, the upsurge of ‘rowdy’ behaviour and violence like ‘val vettu’ and sexual violence against women would normally have been controlled or avoided by intra-community mechanisms using village leaders, elders and respected community resources such as priests, teachers and others. In contrast, these kinds of youth rowdy behaviour are not so marked in the East. A reason could be that many of the community level traditional practices, structures, functioning and belief systems have survived or revived in the post-war context, thus providing the social control and adaptive mechanisms. In the north the police had to be ordered to provide external control and clean up.
Thus in a post- war context, families and communities have to recover if any meaningful socio-economic rehabilitation programmes are to succeed. In fact, in time most long-term programmes in other post-disaster settings around the world began to include a community-based psychosocial component, what is now being termed Mental Health and Psychosocial Support (MHPSS), within the larger socio-economic rehabilitation and reconstruction efforts.
Adoptive behaviours
It has to be noted, however, many youth were at the forefront during the war and the tsunami to save and care for those who were injured, had lost limbs, or were separated, and lost. Where elders had died, been injured or were unavailable, youngsters took the responsibilities and leadership of mature adults to fill that gap and fulfil their role effectively and successfully. They took part in many essential activities, fulfilling family and social needs, taking people to safe places, giving first aid to those who were injured, helping the handicapped, caring for patients and transporting people. Sadly, the youth are not provided with such opportunities or responsibilities at present. They wander around without jobs and healthy hobbies; at times they are induced to involve in antisocial ‘rowdy’ activities. If responsibilities are given to youth, they will show interest in their duties and carry them out effectively.
Promoting calming exercise like yoga to deal with post-war trauma
Reconciliation
Tamil children have grown up and become youths in a militarised environment with brutalisation of their thinking and personality. Children and youth learned that violence, aggression, and power are the only ways to solve problems, the way society functions, as they have not experienced alternative, civilian and peaceful functioning. They learn to communicate and interact within a hierarchical, authoritarian system. Many of these hierarchical, authoritarian structures had been part of traditional Tamil society. Among the few positive consequences of the war and displacement was the disruption of some of these structures such as the rigid caste system and patriarchal suppression and violence against women. However, in the post-war situation, these traditional structural practices and social attitudes are being revived with vigour. It is important that youth are not poisoned with these oppressive attitudes and behaviour. Once the germs are planted in their minds, not only will they continue these practices but pass them onto generations to come.
The much more virulent ethnic consciousness that was the cause of the war, and became reinforced by the bitterness and polarisation during the war, would need to be sensitively and carefully weeded out from taking hold among the youth. Suspicion and paranoia was also generated against the Muslims who were expelled ‘en masse’ from the north during the war. Some are venturing back. Politicians and conflict entrepreneurs will endeavour to fan the flames of the communalism and ethnocentrism which will lead us again down the path of calamity. Youth do not appear to be infected by the sectarian virus yet. The future of this country and society will eventually pass into their hands. For national reconciliation to work, youth will need to be encouraged to broaden their outlook and consciousness. Almost a century ago, the Jaffna Youth Congress exemplified a progressive, enlightened and non-sectarian mind set with an inclusive, expansive consciousness but was soon drowned in the cacophony of ethnic polarisation, of exclusive, narrow consciousness that ended in war and devastation for all.
Healing Effects of Cultural Rituals
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A key element of post-war rehabilitation, and reconciliation would be to rebuild trust, the basic glue that holds society and nations together. Trust in her institutions like those for law and order, justice, governance structures, between authorities and the ruled, between the different members of society themselves. In the recent post-Punguduthivu incidents, youth reacted in the way they did as they had lost trust in the mechanisms and those responsible for law, order and justice due to their tragic experiences before, during and after decades of ethnic conflict.
Remedial action for trauma
Due to the widespread nature of the impact of war trauma, it may be more appropriate to use public mental health and psychosocial approaches in most post-war states for the rehabilitation of affected populations. Open discussions in media on psychosocial issues, encouraging youth to partake in group activities including sports, and traditional art forms such as koothu, forming self-help groups has been seen as effective ways of dealing with trauma.
Recently a group of traditional artistes, from the east, were able to revive the practice of Koothu (see picture) at an Amman Kovil. They taught school students koothu, for over two months, bringing together the community and families to partake in regular rehearsals, ceremonies, and building of the performing site. During these gatherings discussions were held on contentious topics like caste and gender. These discussions were reflected through progressive ideas expressed in the final performances.
Funeral rites like eddu chelavu, anthyetty, andu thivasam, thivasam and similar anniversary observance are powerful social mechanisms to deal with grief and loss. Religious and temple rites, cultural festivals, drama, musical concerts, exhibitions and other programmes, meetings and social gatherings provide the opportunity for youth and elders to discuss, construct meaning, share and assimilate traumatic events. In the traditional folk form of Oppari (lament), recent experiences and losses from the Vanni war were incorporated into community grief performances.
Strengthening family relations and encouraging youth to be involved in social activities such as rituals and voluntary work and providing space for community gatherings such as community halls also encourage communities to collectively deal with psychosocial issues.
Family dynamics can be improved by encouraging youth to observe rituals for those who died (apara kirihaihal) and to assist in searching for those who disappeared. Traditionally, youth used to help prepare the sarcophagus (padai kadduthal) by cutting down areca tree (kamuhu) to make the casket and logs for the funeral pyre and then carry the corpse as a group. However, most of these practices have now become commercialised with hardly involvement of family and extended kin. Similarly, weddings used to be a time of full family involvement for over week, where they cook together, prepare short eats and decorations together. Youth should be encouraged to partake in these activities so that they become part of the family and community and relationships can be strengthened.
Drop-in centres such as at community sana samuha nilayams, schools and universities can provide life skills and knowledge through seminars, lectures and printed materials with a library, IT and internet facilities as well be the site for training in topics mentioned above. Psychoeducation and courses in cultural relaxation techniques such as yoga can be done at the Centre. Group work can be facilitated by psychosocial workers who can also provide individual counselling to those in need.
Youth belonging to same age or having similar problems or same gender can be brought together, forming self-help groups and are given the opportunity to organise activities, learn new knowledge and skills, share their difficulties, find solutions to pressing problems, support each other and discuss disturbing issues.
Life skills and vocational training
Given the limitations of formal education to develop the inherent potential of youth, it is essential to make Life Skill and Vocational Training (VT) widely available to youth. VT should have subjects and courses that are interesting to the youth, compatible with their aptitudes and capacities but at the same time, addressing job vacancies, areas of need and income generating potential. Those interested and willing can undertake VT as well as those who are not enamoured with the traditional educational system that prepares students for university entrance.
VT should meet social needs by providing dignity and self-esteem and to enable youth to gain regular income. Social dignity, honour and respect should be given to occupations that provide regular income and secure jobs to make them attractive for youth. Information and life skills in subjects like first-aid, hygiene, nutrition, reproductive health, computer literacy, parenting and social skills, money management, planning and problem solving are important areas that youth need training in that can be done through VT institutes.
It is noteworthy that the worldwide panel of trauma experts identified restoring connectedness, social support and a sense of collective efficacy as essential elements in interventions after mass trauma.
Cultural rituals and practices are well suited to do just that (see Box). The teaching of the culturally familiar calming exercises like jappa (Hindu), dhikir (Muslim), anna pana sati (Buddhist), rosaries (Catholic Christian) or yoga to youths in the community and as part of the curricula in schools can be both preventive and promotive of well-being. Their traditional approaches can produce the calming, countering the hyperarousal due to traumatisation and Post Traumatic Stress Disorder (PTSD) symptoms. At a community level it can create a sense of collective efficacy; and social and cultural connectedness and mobilise social support. Research has shown that when more than 1 per cent of the local society starts practising cultural calming techniques, the levels of violence, anti-social behaviour and crime rate decrease.
Conclusion
In summary, when analysing the behaviour of the present lost generation of Tamil youth, external, environmental factors have determined their current state. Past war trauma, parents’ behaviour and example, the style of parenting, the educational system and globalisation have had a significant impact. In emergency situations, youth took responsibilities and acted courageously by helping those facing difficulties. It is best to encourage the good qualities in youth who have travelled through the dark shadows of war. Providing psychosocial awareness and education, training in healthy psychosocial activities, expressive therapy through creative arts, giving opportunity for healthy hobbies, obtaining family support, harmony and unity, forming self-help groups, giving suitable vocational training, observing religious and cultural rituals can be used in a holistic way to increase motivation and participation in development.
The challenges of rebuilding a society devastated by war for three decades and regenerating youth who carry the inter-generational burden of the war and post-war crisis are tremendous. It requires a major psychosocial, economic and political vision and the requisite leadership, both within Tamil society and the state. Education is one aspect of such social revitalisation. While the problematic aspects of school education has to be addressed, at the same time, education involves various social institutions including the family, religious institutions, cooperatives, village forums such as reading rooms (sana samuga nilaiyam) and the places of employment and work. At this crucial juncture, we as a society have to reflect on broader social and educational revival necessary to build a hopeful future for this lost generation of Tamil youth.
(The full text of the oration is carried in our website sundaytimes.lk)