Intervening to prevent a suicide in a public place: a qualitative study of effective interventions by lay people

This is the final version. Available from BMJ Publishing Group via the DOI in this record. Objectives Many suicides take place in public locations, usually involving jumping from high places or use of transport networks. Previous research has largely focused on the effectiveness of physical barriers at frequently used locations. There have been no studies of human intervention to prevent suicides in public places. The aim of this study was to identify the core components of an effective intervention by a member of the public. Design and methods We conducted in-depth qualitative interviews with people who have either been prevented by a stranger from taking their own life in a public location (n=12) or intervened to prevent a stranger from taking their own life in a public location (n=21). Collectively, the two groups narrated 50 incidents of suicide rescue. We analysed interview transcripts using inductive thematic analysis. Results Suicidal people typically displayed no visible distress, describing themselves as being dissociated or ‘in a bubble’. Intervention was seen to involve three main tasks: ‘bursting the bubble’ (reconnecting with self, others and everyday world); moving to a safer location, and summoning help. We show how interveners accomplished these tasks in a range of ways, using both verbal and non-verbal communication and different degrees of restraint. Conclusions This is the first empirical study to examine the role of passing strangers in preventing suicides in public places. It shows that no specialist skills are needed. Interveners were ordinary people, distinguished only by a high level of social awareness, combined with a readiness for social action. The findings also suggest that people do not need a script and should not be afraid of saying ‘the wrong thing.’ What interveners said was much less important than how they made the suicidal person feel, namely safe, connected and validated (‘I matter’). Interveners did this simply by being themselves, responding with authenticity, calmness and compassion. Members of the public need to be encouraged to recognise and reach out to those who may be at risk of suicide in public locations, but should be prepared for a prolonged and intense encounter that may leave them with troubling emotions.Medical Research Council (MRC

Does culture shape face perception in autism? Cross-cultural evidence of the own-race advantage from the UK and Japan

Autism spectrum disorders (ASD) are associated with face perception atypicalities, and atypical experience with faces has been proposed as an underlying explanation. Studying the own‐race advantage (ORA) for face recognition can reveal the effect of experience on face perception in ASD, although the small number of studies in the area present mixed findings. The current study probed the ORA in ASD by comparing two cultural groups simultaneously for the first time. Children with ASD in the UK (N=16) and Japan (N=26) were compared to age and ability matched TD children in the UK (N=16) and Japan (N=26). Participants completed a two‐alternative forced‐choice task, whereby they had to recognise a just‐seen face from a foil which was manipulated in one of four ways (IC: identity change; EE: easy eyes; HE: hard eyes; HM: hard mouth). Face stimuli were Asian and Caucasian, and thus the same stimuli were own and other‐race depending on the cultural group. The ASD groups in the UK and Japan did not show impaired face recognition abilities, or impairments with recognising faces depending on manipulations to the eye region, and importantly they showed an ORA. There was considerable heterogeneity in the presence of the ORA in ASD and TD and also across cultures. Children in Japan had higher accuracy than children in the UK, and TD children in Japan did not show an ORA. The present cross‐cultural study challenges the view that atypical experiences with faces lead to a reduced/absent ORA in ASD

On sacred ground:the political performance of religious responsibility

Parts of this paper were presented at the 2013 Annual Conference of the British Association for South Asian Studies (BASAS); at a ‘Post-War Sri Lanka’ workshop at the London School of Economics; and at a workshop on Muslims in Sri Lanka held at the University of Edinburgh.April 2012: In Dambulla, a bustling market town built around a crossroads on the northern cusp of Sri Lanka's central province, a mosque was attacked by a procession of protestors led by the chief priest of the nearby Buddhist temple. Ostensibly the protest was against the presence of the mosque on the grounds that it had been built in an exclusively Buddhist ‘sacred area’. Beginning with an empirical account of the attack on the Dambulla mosque, this paper argues that the preservation of what is deemed to be ‘sacred’ in Sri Lanka provides an effective idiom through which certain religious figures can intelligibly articulate political claims whilst maintaining critical distance from the dirty world of ‘Politics’. Corollary to this, and drawing on two years of ethnographic fieldwork in Dambulla, the paper explores the various different meanings of politics locally: highlighting the interplay of everyday politicking and high-profile political performance.Economic and Social Research Council (ESRC)

Eloquent bodies: conflict and ritual in northern Sri Lanka

It is increasingly apparent that hostilities continue in the aftermath of war and conflict, where presuppositions of peace and safety are rarely reflected on the ground. In Sri Lanka, the 2002 ceasefire agreement between the Sri Lankan government and the Liberation Tigers of Tamil Eelam (LTTE) has recently collapsed. This collapse developed slowly over a period of several years, beginning with cautious optimism before descending into deep pessimism with increasingly high levels of violence brought about by the absence of any real progress. Efforts to rebuild and reintegrate both rural and urban communities in the north of the country have had to take place within an atmosphere of silence, suspicion and a marked escalation towards the renewed outbreak of war. This article, following sixteen months of fieldwork in the northern Jaffna peninsula, examines how Tamil youths – many of whom were imprisoned and tortured during the war – have transformed a well-known ritual that has seen a dramatic increase since occupation of the far north by government troops in 1996. The ritual, previously an act of devotion to a popular Tamil god, Murugan, has transformed into a demonstration of strength and youthful challenge. This article examines how toleration of ritual pain can be contrasted with the pain and suffering of war, and articulated not only for the self, but also for the entire community