Features

Kulturs And O’facs of Peradeniya. Remnants of Colonial English.

Published

3 years ago

2023/02/26

A passing social structure found in the Peradeniya of the 1950s, was the Kulturs and the OFacs which had much to do with English being the social residence of some of Colombo society in immediate post-colonial times.

Old Ceylon it was that gave the island some of the best and enduring about the human condition, and they were works in Sinhala. Martin Wickreamsinghe’s Changing Village, or Gamperaliya and Sarachandra’s and Peradeniya’s Maname, to mention only two, for economy.

Quite apart from the novel, Gam Peraliya it was, when Ceylon in 1948 introduced free education. This changed significantly life and opportunity for the young of rural Ceylon. At university level it showed in the large number of students entering in the 1950s, with Sinhala as their natural language of living. The Colombo and other urban city schools sent in students for whom English was their long colonial inherited mother tongue. In the country at large, urban English speaking people and Sinhala speaking rural ones lived separate lives. But concentrated together in a residential location like Peradeniya, consciousness of each other became noticeable.

Before going into this cultural division, it is necessary to say a little about the English language, because the Kultur-Ofac divide had much to do with English in immediate post colonial times being the sustenance of one, and an unknown, to the other.

Sinhalese and Tamils, before the ethnic issue was pushed in by the middle classes of Ceylon in 1956, were not a social divide because they were geographically divided, anyway. They occupied separate parts of the island, Sinhalese in the south, central and northern areas below the Jaffna peninsula. Tamils in the north and east.

Those Tamils who had been attracted by what the capital city of Colombo had to offer materially, were not of consequence in numbers before 1905. In 1905 when the first railway train service from Kankesanthurai to Colombo was begun the numbers increased, of Tamils who wanted to make Colombo their life.

Like the Sinhalese middle classes of Colombo, they became westernised, sent their children to schools such as Royal College, St. Thomas’, Ladies and Bishop’s Colleges. English became these Tamil’s language of communication and thought, like the westernised Sinhalese. The use of the native languages amongst these colonised classes was sparing and colloquial, with domestic servants and street vendors who came to the door.

The significant result was that class submerged race or ethnicity with the westernised Sinhalese and Tamils of Colombo. When many Sinhalese of Colombo protected Tamils during the much later ethnic killings, they were protections of their class. The protected Tamils were not of the classes like Tamil used bottle/newspaper collectors who came down the road. Not deliberate but social circumstance.

While culture was inconsequential and seemed to be one and the same amongst Colombo’s westernized Sinhalese and Tamils, in the large rural areas of Ceylon it was very different. Especially as this poorer majority could not benefit from school education which had to be purchased before 1948. Theirs were Sinhala and Tamil derived cultures.

In ancient times whatever reading and writing they had was from Buddhist and Hindu temples, which had thousands of years of being the only places where reading and writing could be learnt. And this temple offering was not entirely religious. It was secular as well , though limited. And before the first Christian missionaries started schools that taught English, such as Richmond College Galle in 1876, there were limited rural schools teaching only in Sinhala.

Piyadasa Sirisena born 1875 and died 1945 is relevant. There are three schools that he took his early education which were Warahena school, Induruwa, Bentara school of Bentota and Brohier’s school at Aluthgama, a missionary school where he learned basic English. He could not use English for literary creations. He is widely considered the father of the Sinhala novel, though it is the opinion of scholars that they were more like Buddhist sermons. He was the most popular novelist of the era. Suggestions that the form of the novel was not entirely a British colonial importation.

In 1948 Education Minister C.W.W. Kannangara introduced free education island-wide which eventually produced a class of people, mainly rural, who were cultured through their native languages, not through English, though some English began to be taught in the island-wide free education.

To be apparently a little desultory, a brief reference to the history of English:

That English came to Lanka through being colonized had social relevance at that time, but today has lost that significance because it has become a world language through the historical fact of the European “finding” and British founding of the United States of America, the world impact of which spread the language both for physical science and social sciences as well as world trade and political communication between nation states.

English originating from Germanic tribes which brought it to Britain, was like all languages progressively invented. English has acquired a tempting comparison to maths in its universality and its independence from cultures. But Mathematics, did not originate in any culture but was in nature before human existence. Humans discovered its existence.

Einstein’s E = mc2 is the world’s most famous equation, Energy equals mass times the speed of light squared. On the most basic level, the equation says that energy and mass (matter) are interchangeable; they are different forms of the same thing. This physical relationship existed in nature

before Einstein, before any human. What Einstein did was to discover what existed and give it a formal equation. The spiral arrangements of leaves on a stem, and the number of petals, and spirals in flower heads during the development of most plants, represent successive numbers in the famous series discovered in the 13th century by the Italian mathematician Fibonacci, in which each number is the sum of the previous.

English cannot aspire to this ‘no culture’ universality because it is manmade, not discovered in nature. So, it unlike maths, will show cultural variation. However, this will not be significant enough to become separate languages in different cultures.

Free education in Sri Lanka made English possible, even though very limited, across social strata, but it took time before the Colombo school class realized that the English- based “Kulturs” was a passing phenomenon of “culture” closely associated with English of colonial association..

The origin of the expression “Kultur” may be vaguely associated with the German expression “Kultur Kampf”, or generally associated with those who were supposed to be cultured. The origin of its use in Peradeniya is from the Colombo schools. Certainly, the utterance of the term in the Peradeniya of the mid-1950s was amongst the Colombo school-undergrads. The undergrads of the Oriental Faculty were not as involved in this classification as the other “Kampf”.

Whatever social phenomena appearing in Peradeniya had to have their base and origin in the country outside.

There is a story about the opening of Maname in November 1956 at the Lionel Wendt theatre in Colombo, that suggests “Kultur” and “Ofac” were brought into Peradeniya by a segment of Colombo. The extract is from “Maname In Retrospect” by Professor K.N.O. Dharmadasa, in The Island newspaper, of June 5, 2013.

“As far as popular taste of the day was concerned the Sinhala theatre was an art form in the periphery, no one being prepared to buy a ticket for a performance except as a matter of charity. This, the university students learnt, when they tried to walk to houses in the environs of the Lionel Wendt Theatre on the four days, they stayed during the time of first performance.

“Sarachchandra himself recounted in his autobiographical Pin Eti Sarasavi Waramak Denne an incident he faced on the second or the third night. He was seated in the foyer while the play was in progress and all of a sudden, a limousine came to a halt at the entrance and a well-dressed woman walked in. She asked “What is being staged here today?” and being told that it was a Sinhala play wanted to know when it was going to be over.

When Sarchchandra told her that it would be over in two hours she was not prepared to believe him. “What! A Sinhala play being over in two hours? I am sure it will go on till about 9 or 10pm” Then Sarchchandra told her that he was pretty sure of the duration of the play and if she was keen to see it, she could get in without any payment and leave whenever she wanted.

The lady looked disdainfully at Sarchchandra and declared “Shih! I don’t want to see these Sinhala plays. I only wanted to send my servant woman and she cannot be allowed to waste three four hours here” and walked away.”

Three much repeated fictions constructed by the Kulturs, indicates that it was English that divided the two groups.

One Dr, Andipala a lecturer in Oriental culture , on board ship as he was on his way to London, had an old Englishman sit by his side on deck. The Englishmen complained, ” I’m aching from Arthritis”. Andipala responded, ” Hello, I am Andipala from Sabaragamua”.

The same Dr. Andipala was given a lift by Mrs. Doric de Souza on the way to a lecture. When he was dropped at his destination, he said “Thank you”. She responded in her western orientation, customarily ” Don’t mention”. In this made-up story of the kulturs, Andipala put his face close to the window glass , and said, blushing, ” You also don’t mention”.

Ramanathan Hall, the tallest of the residential halls, was the only one with a lift. A kultur fiction of the time was that Andipala on his first visit to his hall remarked, ambiguously,

“I was highly taken up by the lift.” The kulturs did not give him the benefit of the doubt.

In the meantime, Maname gathered momentum, largely unknown to the kulturs, though happening in their times and in the same territory.

Undoubtedly, there were segments that cut across this mental and social divide, both amongst students and lecturers. Ludowyk and Sarachchandra need mention here. Ludowyk, a Burgher developed a deep and worthwhile interest in the culture of the Sinhalese. He studied Sinhala at the Buddhist temple in Kandy. He had much interaction with Sarachchandra about Sinhala theatre, and encouraged the first translations of Gogol, Moliere, and Wilde by Sarachandra, and has left us evidence of his attempt at integrative search, in his book ” The Footprint of The Buddha”, about the culture of Ceylon, Buddhism and its teachings. Sarachchandra records all this in his Ludowyk memorial lecture in 1989.

Sarachchandra, in this context, complements Ludowyk. While his search for foundation was his sought-after Sinhala and South Asian culture, after a British colonial childhood, like Rabindranath Tagore, he did not see all the results of the colonial experience as destructive and discardable. The British colonization of Ceylon also happened to provide Lanka’s first major contact with the best of Europe.

He saw his Sinhala culture as part of the common human story, so he identified the best of the European culture, as intergrative with the Sinhalese as part of humanity. And he was not for blind imitation of the West or for the mere revival of Sinhala tradition. Under these circumstances the need was to select and synthesise what aspects of Sinhala tradition were to be revived and how, because traditional art forms arose within a specific social and political milieu and mere revival had little significance against a modern backdrop.

How was a synthesis to be achieved so that the “foreign” would no longer be “alien”, and the traditional Sinhala culture no longer historical? He utilized tradition to create new works of art. Hence the need for new creations where the essence of tradition, relevant to our times was retained, and integrated with relevant world human culture. Maname (1956) is a modern work of art based on Sinhala tradition fusing with culture common to humanity.

That kultur of the mid-fifties was a fading smudge in Peradeniya, while Ofac was a growing creative force, was evidenced by the growth of Maname. This play though coming off the creative imagination of Sarachchandra, would not have been possible without the enthusiasm for its promise, of the creative students of the Oriental Faculty, organising for it and providing their talents in singing, dancing and conveying their dramatic feelings to audiences. Peradeniya University is now nearly 70 years, and it is unlikely that in its contributions to the country, Maname can be rivalled.

A look, sometimes desultory, at Kultur and Ofac, a passing social phenomenon, based on a superficial relationship with English by a small number, feeling elite, in those days of Peradeniya.

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Features

Wishes, Resolutions and Climate Change

Published

10 hours ago

2025/12/29

Sahan Weerasooriya

Exchanging greetings and resolving to do something positive in the coming year certainly create an uplifting atmosphere. Unfortunately, their effects wear off within the first couple of weeks, and most of the resolutions are forgotten for good. However, this time around, we must be different, because the nation is coming out of the most devastating natural disaster ever faced, the results of which will impact everyone for many years to come. Let us wish that we as a nation will have the courage and wisdom to resolve to do the right things that will make a difference in our lives now and prepare for the future. The truth is that future is going to be challenging for tropical islands like ours.

We must not have any doubts about global warming phenomenon and its impact on local weather patterns. Over its 4.5-billion-year history, the earth has experienced drastic climate changes, but it has settled into a somewhat moderate condition characterised by periods of glaciation and retreat over the last million years. Note that anatomically modern Homo sapiens have been around only for two to three hundred thousand years, and it is reasoned that this stable climate may have helped their civilisation. There have been five glaciation periods over the last five hundred thousand years, and these roughly hundred-thousand-year cycles are explained by the astronomical phenomenon known as the Milankovitch Cycle (the lows marked with stars in Figure 1). At present, the earth is in an inter glacial period and the next glaciation period will be in about eighty thousand years.

(See Figure 1. Glaciation Cycles)

During these cycles, the global mean temperature has changed by about 7-8 degrees Centigrade. In contrast to this natural variation, earth has been experiencing a rapid temperature increase over the past hundred years. There is ample scientific evidence from multiple sources that this is caused by the increase in carbon dioxide gas in the atmosphere, which has seen a 50% increase over the historical levels in just hundred years (Figure 2). Carbon dioxide is one of the greenhouse gases which traps heat from the sun and slows the natural cooling process of the earth. This increase of carbon dioxide is due to human activities: fossil fuel burning, industrial processes, deforestation, and agricultural practices. Ironically, those who suffer from the consequences did not contribute to these changes; those who did contribute are trying their best to convince the world that the temperature changes we see are natural, and nothing should be done. We must have no illusions that global warming is a human-caused phenomenon, and it has serious repercussions.

(See Figure 2. Global Temperature and Carbon Dioxide Levels)

Why should we care about global warming? Well, there are many reasons, but let us focus on earth’s water cycle. Middle schoolers know that water evaporates from the oceans, rises into the atmosphere where it cools, condenses, and falls back onto earth as rain or snow. When the oceans warm, the evaporation increases, and the warmer atmosphere can hold more water vapour. Water laden atmosphere results in severe and erratic weather. Ironically, water vapour is also a greenhouse gas, and this has a snowballing effect. The increased ocean temperature also disrupts ocean currents that influence the weather on land. The combined result is extreme and severe weather: violent storms and droughts depending on the geographic location. What is happening on the West coast of the USA is an example. The net result will be major departures from what is considered normal weather over millennia.

International organisations have been talking for 30 years about limiting global temperature increase to 1.5oC above pre-industrial levels by curtailing greenhouse gas emissions. But not much has been done and the temperature has risen by 1.2oC already. The challenge is that even if we can stop greenhouse gas emissions completely, right now, we have the problem of removing already existing 2,500 billion tons of carbon from the atmosphere, for which there are no practical solutions yet. Scientists worry about the consequences of runaway temperature increase and its effect on human life, which are many. It is not a doomsday prediction of life disappearing from earth, but a warning that life will be quite different from what humans are used to. All small tropical nations like ours are burdened with mitigating the consequences; in other words, get ready for more Ditwahs, do not wait for the twelve-day forecast.

Some opined that not enough warning was given regarding Ditwah; the truth is that the tools available for long-term prediction of the path or severity of a weather event (cyclone, typhoon, hurricane, tornado) are not perfect. There are multitude of rapidly changing factors contributing to the behavior of weather events. Meteorologists feed most up to date data to different computer models and try to identify the prediction with the highest probability. The multiple predictions for the same weather event are represented by what is known as spaghetti plots. Figure 3 shows the forecasted paths of a 2019 Atlantic hurricane five days ahead on the right and the actual path it followed on the left. While the long-term prediction of the path of a cyclone remains less accurate, its strength can vary within hours. There are several Indian ocean cyclones tracking sites online accessible to the public.

Figure 3. Forecasting vs Reality

There is no argument that short-term forecasts of this nature are valuable in saving lives and movable assets, but having long term plans in place to mitigate the effects of natural disasters is much more important than that. If a sizable section of the population must start over their lives from ground zero after every storm, how can a country economically develop?

The degree of our unpreparedness came to light during Ditwah disaster. It is not for lack of awareness; judging by the deluge of newspaper articles, blogs, vlogs, and speeches made, there is no shortage of knowledge and technical expertise to meet the challenge. The government has assured the necessary resources, and there is good reason to trust that the funds will be spent properly and not to line the pockets as happened during previous disasters. However, history tells us that despite the right conditions and good intentions, we could miss the opportunity again. Reasons for such skepticisms emerged during the few meetings the President held with the bureaucrats while visiting effected areas. Also, the COPE committee meetings plainly display the inherent inefficiencies and irregularities of our system and the absence of work ethics among all levels of the bureaucracy.

What it tells us is that we as a nation have an attitude problem. There are ample scholarly analyses by local as well as international researchers on this aspect of Sri Lankan psyche, and they label it as either island or colonial mentality. The first refers to the notion of isolated communities perceiving themselves as exceptional or superior to the rest of the world, and that the world is hell-bent on destroying or acquiring what they have. This attitude is exacerbated by the colonial mentality that promoted the divide and conquer rules and applied it to every societal characteristic imaginable; and plundered natural resources. As a result, now we are divided along ethnic, linguistic, religious, political, class, caste, geography, wealth, and many more real and imagined lines. Sadly, politicians, some religious leaders, and other opportunists keep inflaming these sentiments for their benefit when most of the population is willing to move on.

The first wish, therefore, is to get the strength, courage, and wisdom to think rationally, and discard outdated and outmoded belief systems that hinder our progress as a nation. May we get the courage to stop venerating elite who got there by exploiting the masses and the country’s wealth. More importantly, may we get the wisdom to educate the next generation to be free thinkers, give them the power and freedom to reject fabrications, myths, and beliefs that are not based on objective facts.

This necessitates altering our attitude towards many aspects of life. There is no doubt that free thinking does not come easily, it involves the proverbial ‘exterminating the consecrated bull.’ We are rightfully proud about our resplendent past. It is true that hydraulic engineering, art, and architecture flourished during the Anuradhapura period.

However, for one reason or another, we have lost those skills. Nowadays, all irrigation projects are done with foreign aid and assistance. The numerous replicas of the Avukana statue made with the help of modern technology, for example, cannot hold a candle to the real one. The fabled flying machine of Ravana is a figment of marvelous imagination of a skilled poet. Reality is that today we are a nation struggling with both natural and human-caused disasters, and dependent on the generosity of other nations, especially our gracious neighbor. Past glory is of little help in solving today’s problems.

Next comes national unity. Our society is so fragmented that no matter how beneficial a policy or an idea for the nation could be, some factions will oppose it, not based on facts, but by giving into propaganda created for selfish purposes. The island mentality is so pervasive, we fail to trust and respect fellow citizens, not to mention the government. The result is absence of long-term planning and stability. May we get the insight to separate policy from politics; to put nation first instead of our own little clan, or personal gains.

With increasing population and decreasing livable and arable land area, a national land management system becomes crucial. We must have an intelligent zoning system to prevent uncontrolled development. Should we allow building along waterways, on wetlands, and road easements? Should we not put the burden of risk on the risk takers using an insurance system instead of perpetual public aid programs? We have lost over 95% of the forest cover we had before European occupation. Forests function as water reservoirs that release rainwater gradually while reducing soil erosion and stabilizing land, unlike monocultures covering the hill country, the catchments of many rivers. Should we continue to allow uncontrolled encroachment of forests for tourism, religious, or industrial purposes, not to mention personal enjoyment of the elite? Is our use of land for agricultural purposes in keeping with changing global markets and local labor demands? Is haphazard subsistence farming viable? What would be the impact of sea level rising on waterways in low lying areas?

These are only a few aspects that future generations will have to grapple with in mitigating the consequences of worsening climate conditions. We cannot ignore the fact that weather patterns will be erratic and severe, and that will be the new normal. Survival under such conditions involves rational thinking, objective fact based planning, and systematic execution with long term nation interests in mind. That cannot be achieved with hanging onto outdated and outmoded beliefs, rituals, and traditions. Weather changes are not caused by divine interventions or planetary alignments as claimed by astrologers. Let us resolve to lay the foundation for bringing up the next generation that is capable of rational thinking and be different from their predecessors, in a better way.

by Geewananda Gunawardana

Features

From Diyabariya to Duberria: Lanka’s Forgotten Footprint in Global Science

Published

10 hours ago

2025/12/29

Sahan Weerasooriya

Snakes and their name origins in Sinhala

For centuries, Sri Lanka’s biological knowledge travelled the world — anonymously. Embedded deep within the pages of European natural history books, Sinhala words were copied, distorted and repurposed, eventually fossilising into Latinised scientific names of snakes, bats and crops found thousands of kilometres away.

Africa’s reptiles, Europe’s taxonomic catalogues and global field guides still carry those echoes, largely unnoticed and uncredited.

Now, a Sri Lankan herpetologist is tracing those forgotten linguistic footprints back to their source.

Through painstaking archival research into 17th- and 18th-century zoological texts, herpetologist and taxonomic researcher Sanjaya Bandara has uncovered compelling evidence that several globally recognised scientific names — long assumed to be derived from Greek or Latin — are in fact rooted in Sinhala vernacular terms used by villagers, farmers and hunters in pre-colonial Sri Lanka.

“Scientific names are not just labels. They are stories,” Bandara told The Island. “And in many cases, those stories begin right here in Sri Lanka.”

Sanjaya Bandara

At the heart of Bandara’s work is etymology — the study of word origins — a field that plays a crucial role in zoology and taxonomy.

While classical languages dominate scientific nomenclature, his findings reveal that Sinhala words were quietly embedded in the foundations of modern biological classification as early as the 1700s.

One of the most striking examples is Ahaetulla, the genus name for Asian vine snakes. “The word Ahaetulla is not Greek or Latin at all,” Bandara explained. “It comes directly from the Sinhala vernacular used by locals for the Green Vine Snake.” Remarkably, the term was adopted by Carl Linnaeus himself, the father of modern taxonomy.

Another example lies in the vespertilionid bat genus Kerivoula, described by British zoologist John Edward Gray. Bandara notes that the name is a combination of the Sinhala words kiri (milky) and voula (bat). Even the scientific name of finger millet, Eleusine coracana, carries linguistic traces of the Sinhala word kurakkan, a cereal cultivated in Sri Lanka for centuries.

Yet Bandara’s most intriguing discoveries extend far beyond the island — all the way to Africa and the Mediterranean.

In a research paper recently published in the journal Bionomina, Bandara presented evidence that two well-known snake genera, Duberria and Malpolon, both described in 1826 by Austrian zoologist Leopold Fitzinger, likely originated from Sinhala words.

The name Duberria first appeared in Robert Knox’s 1681 account of Ceylon, where Knox refers to harmless water snakes called “Duberria” by locals. According to Bandara, this was a mispronunciation of Diyabariya, the Sinhala term for water snakes.

“Mispronunciations are common in Knox’s writings,” Bandara said. “English authors of the time struggled with Sinhala phonetics, and distorted versions of local names entered European literature.”

Over time, these distortions became formalised. Today, Duberria refers to African slug-eating snakes — a genus geographically distant, yet linguistically tethered to Sri Lanka.

Bandara’s study also proposes the long-overdue designation of a type species for the genus, reviving a 222-year-old scientific name in the process.

Equally compelling is the case of Malpolon, the genus of Montpellier snakes found across North Africa, the Middle East and southern Europe. Bandara traced the word back to a 1693 work by English zoologist John Ray, which catalogued snakes from Dutch India — including Sri Lanka.

“The term Malpolon appears alongside Sinhala vernacular names,” Bandara noted. “It is highly likely derived from Mal Polonga, meaning ‘flowery viper’.” Even today, some Sri Lankan communities use Mal Polonga to describe patterned snakes such as the Russell’s Wolf Snake.

Bandara’s research further reveals Sinhala roots in the African Red-lipped Herald Snake (Crotaphopeltis hotamboeia), whose species name likely stems from Hothambaya, a regional Sinhala term for mongooses and palm civets.

“These findings collectively show that Sri Lanka was not just a source of specimens, but a source of knowledge,” Bandara said. “Early European naturalists relied heavily on local names, local guides and local ecological understanding.”

Perhaps the most frequently asked question Bandara encounters concerns the mighty Anaconda. While not a scientific name, the word itself is widely believed to be a corruption of the Sinhala Henakandaya, another snake name recorded in Ray’s listings of Sri Lankan reptiles.

“What is remarkable,” Bandara reflected, “is that these words travelled across continents, entered global usage, and remained there — often stripped of their original meanings.”

For Bandara, restoring those meanings is about more than taxonomy. It is about reclaiming Sri Lanka’s rightful place in the history of science.

“With this study, three more Sinhala words formally join scientific nomenclature,” he said.

“Who would have imagined that a Sinhala word would be used to name a snake in Africa?”

Long before biodiversity hotspots became buzzwords and conservation turned global, Sri Lanka’s language was already speaking through science — quietly, persistently, and across continents.

By Ifham Nizam

Features

Children first – even after a disaster

Published

10 hours ago

2025/12/29

Sahan Weerasooriya

However, the children and their needs may be forgotten after a disaster.

Do not forget that children will also experience fear and distress although they may not have the capacity to express their emotions verbally. It is essential to create child-friendly spaces that allow them to cope through play, draw, and engage in supportive activities that help them process their experiences in a healthy manner.

The Institute for Research & Development in Health & Social Care (IRD), Sri Lanka launched the campaign, titled “Children first,” after the 2004 Tsunami, based on the fundamental principle of not to medicalise the distress but help to normalise it.

The Island picture page

The IRD distributed drawing material and play material to children in makeshift shelters. Some children grabbed drawing material, but some took away play material. Those who choose drawing material, drew in different camps, remarkably similar pictures; “how the tidal wave came”.

“The Island” supported the campaign generously, realising the potential impact of it.

The campaign became a popular and effective public health intervention.

“A public health intervention (PHI) is any action, policy, or programme designed to improve health outcomes at the population level. These interventions focus on preventing disease, promoting health, and protecting communities from health threats. Unlike individual healthcare interventions (treating individuals), which target personal health issues, public health interventions address collective health challenges and aim to create healthier environments for all.”

The campaign attracted highest attention of state and politicians.

The IRD continued this intervention throughout the protracted war, and during COVID-19.

The IRD quick to relaunch the “children first” campaign which once again have received proper attention by the public.

While promoting a public health approach to handling the situation, we would also like to note that there will be a significant smaller percentage of children and adolescents will develop mental health disorders or a psychiatric diagnosis.

We would like to share the scientific evidence for that, revealed through; the islandwide school survey carried out by the IRD in 2007.

During the survey, it was found that the prevalence of emotional disorder was 2.7%, conduct disorder 5.8%, hyperactivity disorder was 0.6%, and 8.5% were identified as having other psychiatric disorders. Absenteeism was present in 26.8%. Overall, previous exposure to was significantly associated with absenteeism whereas exposure to conflict was not, although some specific conflict-related exposures were significant risk factors. Mental disorder was strongly associated with absenteeism but did not account for its association with tsunami or conflict exposure.

The authors concluded that exposure to traumatic events may have a detrimental effect on subsequent school attendance. This may give rise to perpetuating socioeconomic inequality and needs further research to inform policy and intervention.

Even though, this small but significant percentage of children with psychiatric disorders will need specialist interventions, psychological treatment more than medication. Some of these children may complain of abdominal pain and headaches or other physical symptoms for which doctors will not be able to find a diagnosable medical cause. They are called “medically unexplained symptoms” or “somatization” or “bodily distress disorder”.

Sri Lanka has only a handful of specialists in child and adolescent psychiatric disorders but have adult psychiatrists who have enough experience in supervising care for such needy children. Compared to tsunami, the numbers have gone higher from around 20 to over 100 psychiatrists.

Most importantly, children absent from schools will need more close attention by the education authorities.

In conclusion, going by the principles of research dissemination sciences, it is extremely important that the public, including teachers and others providing social care, should be aware that the impact of Cyclone Ditwah, which was followed by major floods and landslides, which is a complex emergency impact, will range from normal human emotional behavioural responses to psychiatric illnesses. We should be careful not to medicalise this normal distress.

It’s crucial to recall an important statement made by the World Health Organisation following the Tsunam

Prof. Sumapthipala MBBS, DFM, MD Family Medicine, FSLCFP (SL), FRCPsych, CCST (UK), PhD (Lon)]

Director, Institute for Research and Development in Health and Social Care, Sri Lanka

Emeritus Professor of Psychiatry, School of Medicine, Faculty of Medicine & Health Sciences, Keele University, UK

Emeritus Professor of Global Mental Health, Kings College London

Secretary General, International society for Twin Studies

Visiting Professor in Psychiatry and Biomedical Research at the Faculty of Medicine, Kotelawala Defence University, Sri Lanka

Associate Editor, British Journal Psychiatry

Co-editor Ceylon Medical Journal.

Prof. Athula Sumathipala