Sri Lanka’s Post-Tsunami Recovery: Cultural Traditions, Social Structures and Power Struggles

The Indian Ocean Tsunami of December 26, 2004 killed over 220,000 people and affected two million more in Indonesia, Thailand, Sri Lanka, India and other Indian Ocean nations. As the world reels under the impact of more recent disasters in Haiti, Peru and Pakistan, we consider lessons learned about postdisaster relief and recovery from the aftermath of the tsunami in Sri Lanka. The tsunami waves caused by an undersea subduction earthquake off the coast of Sumatra devastated 70% of Sri Lanka’s coastline and killed 35,000 people. Days after the disaster, Dennis McGilvray joined forces with Michele Gamburd to organize an interdisciplinary team funded by NSF’s Human and Social Dynamics program to conduct research on the aftermath of the tsunami. The team included a political scientist, a demographer, and three cultural anthropologists; two disaster studies specialists later joined the group. All team members had prior experience working in Sri Lanka and South Asia, and collaborated on a project implemented in 2005-06 to compare the importance of cultural, regional and political factors in post-disaster governmental and NGO efforts. Results of the research appear in the volume Tsunami Recovery in Sri Lanka: Ethnic and Regional Dimensions, edited by McGilvray and Gamburd (2010). Here we discuss what anthropology—in collaboration with related disciplines—has to offer discussions of post-disaster development and diplomacy

Muslim perspectives on the Sri Lankan conflict

For more about the East-West Center, see http://www.eastwestcenter.org/The Sri Lankan ethnic conflict is often regarded as a two-way contest between the Sinhala majority and the Tamil minority, ignoring the interests and concerns of the island's 8 percent Muslim (or "Moorish") minority. One-third of Sri Lanka's Muslims are concentrated in towns and districts located within the Tamil-speaking agricultural northeast, a region envisioned as independent "Tamil Eelam" by the Liberation Tigers of Tamil Eelam (LTTE). In the postindependence period, the Muslim leadership at the national level abandoned their colonial identity as Arabs ("Moors") and adopted a religious identity as Muslims, clearly defining their ethnicity as neither Sinhala nor Tamil. Muslim politicians emphasized coalition politics with mainstream Sinhala parties until the outbreak of the armed Tamil secessionist campaign in the 1980s. Since then, Muslim communities in the northeast have suffered violence and dispossession at the hands of the LTTE, and they have been harmed by indiscriminate military campaigns conducted by the Sri Lankan armed forces. A Muslim political party, the Sri Lanka Muslim Congress, was formed in the 1980s to defend the security of the northeastern Muslims, and it has sought to secure an equal role for the Muslims in peace negotiations following the Ceasefire Agreement of 2002. A narrow Sinhala vs. Tamil mindset, and a complex set of sociological and political factors within the Muslim community, have limited the direct participation of the Muslims in the peace process. However, because of the large Muslim population in the multiethnic northeast, Muslims must be actively involved in any long-term settlement of the Sri Lankan ethnic conflict