International Conference on Asian Elephants in Culture & Nature
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Item Common Health Issues of Orphaned Wild Elephants at the Elephant Transit Home in Sri Lanka(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Jayawardana, B.A.D.S.; Perera, B.V.; Prasad, G.A.T.The megaherbivore, Elephas maximus maximus (Sri Lankan elephant), exists mainly in the Dry Zone of the island and contains (with) a population of around 6000. The existence of this endemic subspecies of Asian elephant is threatened by degradation, fragmentation and loss of its habitats. The Elephant Transit Home (ETH) in Udawalawe, Sri Lanka, was established in 1995 to raise, rehabilitate and subsequently release orphaned wild-born elephant calves back to the wild. The ETH attempts to minimise human contact with animals and discourage any interactions and bond formation with its staff (elephant keepers) but promotes bond formation among individuals of the group. It is a pioneering attempt of this nature for Asian elephants. The facility has released over 100 individuals from 1998 up to date. Raising orphaned young elephants on the available milk formulae has caused digestive problems. In addition to nutritional problems, wounds (natural and human-inflicted), gastro-intestinal parasitic problems, skin and musth gland infections, eye infections, external parastic infestations, etc. have been encountered. Measures taken to reduce stress among the new arrivals, nutritional management, etiology of diseases and routine practices to overcome parasitic problems were analysed between 1999 and 2008. The majority of the cases with indigestion have been due to milk-fat indigestion and are responsible for 47.61% of mortality during the study period. Among the etiology of mortality of orphans received due to primary gastro-intestinal parasitism, over 50% is due to Liver Fluke (Fasciola jacksoni). Septic arthritis (naval ill) and gun shot injuries are the main cause of septicemia in orphans-received. Veterinary practices along with measures to upgrade health management have been suggested. The reduction of annual mortality rate to below 15% reveals the effectiveness of the veterinary care and management adopted at ETH in Udawalawe.Item Success of Rehabilitation of Orphaned Elephant (Elephas maximus) Calves in Sri Lanka(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Perera, B.V.; Jayawardena, K.N.; Prasad, T.At present, the natural range of the Asian elephant is confined to 13 countries in Asia. Compared with these countries Sri Lanka harbours more than 6000 elephants who represent approximately 10% of the global Asian elephant population. Even though Sri Lanka is an island with an extent of 65610 km2 and over 22 million people, 14% of its land has been devoted for its wildlife. Human-elephant Conflict (HEC) is, however, the major wildlife conservation issue faced in Sri Lanka. An average of about150 elephants associated with human elephant conflicts die annually and 10 to 15 elephant calves orphaned. The Elephant Transit Home (ETH) in Sri Lanka was established in 1995 for rescue and rehabilitation of orphaned elephant calves. This is the world’s first facility established for rehabilitation of Asian elephants. Over the last 21 years, ETH has received 305elephant calves as orphans from throughout the country, comprising 181 males and 124 females of ages between less than one week:14 (5%), 1 week to 3 months:105 (35%), 3 months to 1 year: 98(32%), 1 to 2 years: 47 (15%) and over 2 years:41 (13%). Orphaned elephant calves are usually found in areas where HEC is intense. The calves are usually found in a critical condition due to dehydration, starvation, poor body condition, heavy parasitic burden, infected wounds and congenital abnormalities. Of the orphans ETH has received, 137 (46%) have died with 112 (86%) of mortalities occurring within 2 months of arrival and 5 of them have died during transportation. Even though, the mortality is higher in new arrivals, after introduction to the rehabilitation group, the mortality rate is 3%. ETH has developed a process for rehabilitation and release of orphaned elephants by empirical methods, with the release of 103 rehabilitated calves a ratio of 53 males to 50 female50) back into the wild, where they are tracked and closely monitored. Among them, only 7 (5 male/2 female) deaths have been recorded, while 15 of the released females have given birth to calves. A further 21 (16 male and 5 female) elephant calves have been transferred from ETH to other elephant facilities. As of July 2016, 41 elephant calves are undergoing rehabilitation at ETH. Conflicts over space and resources between elephants and people appear to be the principal source of orphaned elephants in Sri Lanka, although some weak calves may also become orphans as a result of rejection by their mothers. The high mortality of elephant calves occurs mostly just after arrival at ETH. The successful reintegrationof released elephants with their wild counterparts and reproduction observed in the released females are the major indicators of the success of this rehabilitation program.Item Traditional Treatment for Diseases of Captive Elephants in Sri Lanka(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Karunarathna, A.; Jayasinhe, S.; Tissera, M.H.A.It is believed that Sri Lanka had knowledge in traditional treatment techniques for ailments of diverse species including mankind, from the period of King Rawana. With the introduction of the Ayurvedic system of medicine to Sri Lanka from North India during the reign of King Dharmasoka, Sri Lankan traditional medicine combined with that of Ayurveda, sustained the health services in Sri Lanka. During the European colonial invasion in Sri Lanka, however, most of these ancient traditions were destroyed, while a few generations of practitioners preserved a part of these medical and cultural systems that are yet practiced today. Traditional treatment practiced for cattle and elephants are yet in evidence, as these species have proved to be very useful in the lives of humans. Treatment for elephants (Hasti vedakama) remains without destruction as the elephant is no doubt the most useful animal depicted in Buddhist religious ceremonies particularly for the “Dalada perahara” (a religious pageant bearing the Temple of the Tooth relic). A detailed study carried out by the authors on the traditions of Hasti wedakama has uncovered nearly three generations of traditional medical practitioners treating captive elephants even today. A large number of medicinal plants are used in the treatments identified by their respective botanical names. Astrological methods and mantras also have been used for the treatment of elephants. These details have been systematically documented to aid future research studies that will also be presented at the conference. These traditional practitioners should be recognised by the State authorities with the aim of securing their invaluable services for the treatment of elephants as a whole, as well as for the owners.Item “Animal Cruelty and the Public Opinion on using Elephants for Perahara”: Special Reference to Mahanuwara Dalada Perahara(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Herath, O.; Liyanage, D.Acts of violence or neglect perpetrated against animals are viewed as animal cruelty. Animal cruelty laws vary according to the state, and violations may constitute a crime or an offense, depending on the jurisdiction. In Sri Lanka, according to the Ordinance, it has been cited that the Prevention of Cruelty to Animals Ordinance can be implemented if any person who shall (a)cruelly beat, ill-treat, over-drive, over-ride, abuse, or torture, or cause or procure to be cruelly beaten, ill-treated, over-driven, over-ridden, abused, or tortured, any animal; (b) by any act or omission cause unnecessary pain or suffering to any animal; or (c) convey or carry, or cause to be conveyed or carried, in any ship, boat, canoe, or in any vehicle, basket, box, or cage, or otherwise, any animal in such manner or position as to subject such animal to unnecessary pain or suffering. On the other hand, when considering the use of elephants in the perahara the question seems to arise as to whether elephants are subjected to cruelty. So our main objective was to understand the public opinion regarding the use of elephants in the perahera. This research has been done with special reference to the Mahanuwara Dalada Perahara. Both primary and secondary data including questionnaires were used for this research. Questionnaires were distributed among 100 people randomly who were watching Mahanuwara Dalada Perahara in 2015. In addition, books, web sites, online magazines were taken as secondary data. Since the collected date was quantitative, data analysis has been done quantitatively. According to the findings, the majority of the people like to use elephants for Perahera. They do not agree with the idea that elephants are subject to cruelty or inhumane treatment because of the Perahera and they believed that elephants must be continuously used in the Perahera.Item A Crisis between Humans and Elephants: A Study of Conflict Resolution Methods taken to Mitigate Human-Elephant Conflict with Special Reference to Gampola Village, Sri Lanka(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Herath, O.The human-elephant conflict is a serious problem that Sri Lanka has faced for many years. It has existed since people started invading the habitats of elephants causing them to attack villages and areas where people live. Elephants live in their own space but as for humans, they clear forests and protected areas for wild life to get more lands to settle down ignoring the fact that it will result in the change of elephant habitats. This has led to the elephants turning violent often destroying cultivated land and attacking people leading to disability and more frequently, death. There are some steps taken to mitigate the conflict, but the issue is at the same level resulting in the suffering of both elephants and humans. The research problem addresses the question as to whether any effective steps are taken by the relevant authorities. The major objective of this research is to identify the methods that have been taken to mitigate the human-elephant conflict. This research was conducted primarily in the Gampola village (a village which belongs to Giribawa provincial secretariat division in the Kurunegala district) as a case study. Primary and secondary data have been used for this research including interviews and observation which are used as the main data collection methods. Thirty families were interviewed and observed. In addition, books, web sites, online magazines were taken as secondary data. Since the collected date were qualitative, data analysis has been done qualitatively. According to the findings of the research the government and the relevant authorities have taken some steps to protect both parties. Electric fences have been the traditional solution to the problem, but other alternatives have been used such as beehives, palmyrah fences and spiky lime to keep elephants away from human settlements. However, these steps have shown limited success and to this year there has been an allocation of Rs 4,000 million for the environment sector for three years, to resolve the human-elephant conflict and preserve Sri Lanka’s rich biodiversity. The Government is also seeking additional funds through a World Bank project interest-free loan of US$ 30 million; a large portion of the project’s funding is to initiate innovative programmes that would reduce human-wildlife conflict. Unfortunately, this issue hasn’t been adequately addressed by the authorities concerned due to several factors and according to the findings of the case study, the Gampola people are not satisfied with the steps taken because only an electric fence has been placed around the village and villagers continue to suffer with the issue.Item Elephants in the Service of the Buddha and Gods(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Dissanayaka, G.R.My research to the Devales in 2012-2013 led me to a selection of over forty sites in the Central and Sabaragamuwa Provinces. All these Devales are associated with the ‘Four main Devales’ (Satara Maha Devale) of the Temple of the Tooth and further connected with a larger web of the 32 Devales and some Rajamaha Viharayas of the Malvatta and Asgiriya Chapters. In order to sustain the traditional rituals, land grants have been made by kings to custodians called “Praveni” and to their helpers called “Bandaras”. The supply of elephants for the annual rituals and processions too is closely knitted with this network. As such, my choice of 32 Devales is a fairly representative sample which has revealed similar ritual practices, also regarding traditions of sharing elephants during festivals. The first research question to be addressed is, if there is a special category of elephants totally devoted to performing rituals or if ‘working elephants’ are used as ‘temple elephants’ when the demand increases during peraharas. Interviews with custodians and trusties of the Devales have revealed that the elephant in the temples has to undergo a specialized training. As such “Temple Elephants” are not interchangeable during “off season” to work. In my initial survey, I have mapped this network, located the roads where elephants traditionally were moved from temple to temple during festivals, the time frames and itineraries. I have also gathered information regarding care of elephants such as food and nutrition, medicine, roaming space, type and length of chains, bathing times, and protection during the night. Generations of elephant keepers (Ath Govva) have been in charge of the daily routines now moving into hands of elephant tamers and elephant businessmen. The pilot study conducted at the ‘Aluth Nuvara Devale’ has revealed that caring for captive elephants requires a specialised training involving many rituals such as ‘Devata Basma’ (දේවතා බැස්ම), ‘Dorata Vadamaveema’ (ද ොරට වැඩමවීම) and protection of elephants from ritual impurity called ‘Kili’. At the conference ‘Asian Elephant in Culture and Nature”, I shall present the methodology used in my research that will lead to the production of a documentary film by the Samkathana Research Centre at the University of Kelaniya.Item Promoting Elephant Friendly Tourism in Sri Lanka(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Dissanayake, D.M.M.I.Sri Lanka has been identified as one of the most popular destinations in the world by many travel experts. Despite the many attractions, there is one thing that tourists visiting Sri Lanka never miss – the Elephants, who hold a dominant position in the country’s religions, both Buddhism and Hinduism, nature and culture. The relationship between elephants and Sri Lankans has deep roots where elephants are always treated as a symbol of strength, prosperity and pride. Many tourists visit Sri Lanka engaging in activities such as elephant safaris, elephant back rides, feeding baby elephants, witnessing/ participating cultural events which use elephants. With this background it can be identified that elephants play a vital role in Sri Lankan tourism industry. However, currently the elephant tourism sector faces two major challenges which should be addressed urgently but carefully as well. More than 100 global travel companies have agreed to stop selling and promoting destinations where elephant rides and shows take place and are discouraging travelers from visiting such places which will severely affect the tourism industry in Sri Lanka. On the other hand, the Sri Lankan elephant population is declining continuously as a result of the destruction of elephant habitats. Therefore conserving these gentle giants is of utmost importance. With this background, the main objective of this paper is to identify the ways and means of promoting elephant friendly tourism in Sri Lanka while ensuring the conservation of elephants. The data was collected through discussions, observations and interviews. The study identified several ways of promoting elephant friendly tourism in Sri Lanka. Mainly, it identified that domestication of elephants, especially targeting the tourism industry is one of the means of elephant conservation. However, with a great awareness of animal rights and welfare, the process will be challenging for the authorities. Therefore, they should be concerned with domesticating elephants within a strong regulatory framework ensuring the rights and welfare of elephants to promote elephant friendly tourism in Sri Lanka.Item Chained and Unchanged Elephants(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) de Zoysa, A.The elephant is seen in some mid 18th to 20th century murals as the chief protagonist in Jātakas or as a mode of transport in processions. The caparisoning an elephant usually demonstrates that he is domesticated. The colonial archive of photographs too shows the Sri Lankan elephant in the jungle, being caught in a krall or as a working elephant and finally as a performing elephant in the Dehiwala Zoo and an essential feature in processions. Using examples from temple murals and colonial photographs, this short presentation will demonstrate the “wild elephant” in a process of being domesticated as a tamed “working elephant” and a “temple elephant” or in “Ethnographic Shows” in Europe. The focus of this work in progress is to observe, to what extent the elephant had been chained, when he was brought to public space. Today we observe the multi chained elephants in temple processions, because they have not been domesticated sufficiently. The “tamed’ elephant is forced to perform “acts of worship” to demonstrate his piety. The discussion should lead to questioning the legitimacy of confronting the “semi-tamed” elephant with public space.Item Understanding Sculptures of Ganapati, the Elephant headed God of the Hoysala Period: A Multi-Dimensional Approach(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Eswer, R.; Rao, R.; Mahesh, V.A systematic approach to a subject like dance in sculptures or geometry involved in sculptures of Ganapati requires a study of its principles and practice at an empirical level through the application of analytical techniques from the first step. The next step is the synthesis of the elements of art experience into an intuitive one and response to beauty and truth that are always the very core of a genuine art experience. The current paper deals with the understanding of sculptures from a multidimensional perspective. Four Ganapati sculptures at Halebid have been identified and analysed. The research involves a systematic approach towards the principles as well as a current understanding of the shastric prescriptions. An attempt has been made to understand the sculptures with special reference to Ganapati through the Medias comprising of Ancient Indian Literature, elements of iconology, Bharata’s Natyashastra and other texts and a scientific approach to the significance of the trunk as the Golden Spiral. The paper concludes shedding light on how a multidimensional approach is essential to understand the micro nuances of a sculpture.Item The Symbolic Meaning of the Elephant in Korean Culture(Centre for Asian Studies, University of Kelaniya, Sri Lanka, 2016) Hee, L.K.Elephants have been the subject of various cultural depictions in popular culture, mythology and symbolism. Ever since the stone-age, they have been depicted in the arts in various forms, including pictures, sculptures, music, film and even architecture. In Buddhism, the elephant became a symbol of physical and mental strength as well as responsibility and steadfastness. Throughout the Tipiṭaka, the Buddha is often compared to elephants such as ‘elephant look’. In Asian culture elephants are admired for their high levels of intelligence and good memory. In Korea, elephants symbolize noble things such as wisdom, royal power, and longevity and are considered to bring good luck and prosperity. However, Korea is not habitat for elephants and elephants are still rarely seen except in the zoo. Therefore the main purpose of this paper is to examine how non-inhabitant elephants had symbolic meanings in Korea. The collected data was observed on historical bases. It is said that Buddhism was first introduced into Korea from China in A.D. 372. However, as “Garakguk-gi” of Samguk Yusa (Memorabilia of the Three Kingdoms) says that an Indian princess named Heo Hwang-ok came from Ayodhya in India to meet King Suro (AD 33-189), the founder of Geumgwan Gaya. It reveals that Buddhism had already planted its roots deeply in Korean soil prior to the 2nd century. As clear-cut evidence, the elephant’s icon is painted with other Buddhist images on the hanging board in the royal tomb of King Suro. The proverb “It’s like the blind men who touched only one part of an elephant and claimed that what it was like” is additional proof. Religion of any form is a constant in every culture. In fact, Buddhism has played a very important role as the psychological force for the first unification of the Korean peninsula. In the past most Koreans were Buddhists because it was the state religion for over a thousand years. Even in the Joseon Dynasty when the state religion was Confucianism, most people believed in Buddhism. Like symbolic meanings of the elephant, Buddhist architecture and temples are also still admired and appreciated by Koreans beyond the religious dimension. Buddhism permeated the entirety of Korean culture including proverbs and everyday language.