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This article has been cited by other articles in PMC. Abstract Background From January to May,a population ofin the Vanni, northern Sri Lanka underwent multiple displacements, deaths, injuries, deprivation of water, food, medical care and other basic needs caught between the shelling and bombings of the state forces and the LTTE which forcefully recruited men, women and children to fight on the frontlines and held the rest hostage.
This study explores the long term psychosocial and mental health consequences of exposure to massive, existential trauma.
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Methods This paper is a qualitative inquiry into the psychosocial situation of the Vanni displaced and their ethnography using narratives and observations obtained through participant observation; in depth interviews; key informant, family and extended family interviews; and focus groups using a prescribed, semi structured open ended questionnaire.
Results The narratives, drawings, letters and poems as well as data from observations, key informant interviews, extended family and focus group discussions show considerable impact at the family and community. The family and community relationships, networks, processes and structures are destroyed. There develops collective symptoms of despair, passivity, silence, loss of values and ethical mores, amotivation, dependency on external assistance, but also resilience and post-traumatic growth.
Conclusions Considering the severity of family and community level adverse effects and implication for resettlement, rehabilitation, and development programmes; interventions for healing of memories, psychosocial regeneration of the family and community structures and processes are essential. The total destruction of civilian infrastructure that ensued in the bitter fight to the end between the Sri Lankan military forces and the Liberation Tigers of Tamil Eelam LTTE with an estimated civilian population of aroundtrapped in between is an ineffable human calamity.
A common refrain from people who were there has been 'varthayal varnicca mudiyathavai it is beyond description by words '[ 5 ]. When one meets or sees survivors even in January, in the various internment camps, public places like bus stands or in private homes, they are obviously in a thihaiththupona daze state, not having comprehended or come to terms with what happened.
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Much of what happened is still shrouded in mystery and secrecy. There are several contested versions, discourses battling to establish their perspective. The Sri Lankan state and military have actively striven to suppress the truth of the ensuing carnage for fear of investigations for war crimes [ 46 - 8 ]. There also appears to be a more long term effort to frame and reconstruct the collective memories and historical record in line with the political agendas of different actors.
The Lankan state and Sinhala nationalist would like to paint it as a war against terrorism, deny an ethnic or minority problem and portray the Tamils as of relatively recent origin, migrants or invaders from South India in the last millennium [ 9 - 11 ].
Indeed, internationally the LTTE had become branded as a terrorist organization by several countries including India, U.
In contrast, Tamil nationalists depict the conflict as a liberation struggle of a suppressed minority, claiming the Tamils have inhabited the North and East from the beginning of history [ 12 - 14 ].
However, the psychosocial and mental health impact on the civilian population and the interventions for their recovery remains a major concern addressed by this qualitative study. Since the work of Sigmund Freud, it has become a basic principal aim of psychotherapy to bring out the repressed memories and associated emotions as a process of healing.
This cathartic effect is believed to help people come to terms with what has happened and carry on with their lives. Following massive ethnic conflicts in South Africa, Rwanda and Bosnia there were attempts at reconciliation through 'healing of memories' using techniques like truth commissions.
Rationally persuasive argument essay
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