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Profound significances buttress rites and rituals of Aluth Avuruddha

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The profoundest significance of the soon approaching Aluth Avurddha is that in most countries it has its parallel and they are all very ancient, with various rites and rituals. Equally profound is that they are mostly harvest festivals: celebration after the main grain harvest has been gathered and tables are fully laden. Very importantly, thanks are given to Almighty God, gods, or the weather, or even Karma, exhibiting gratitude that ancients promoted in a big way.

Our own Sinhala and Hindu New Year is a harvest festival as it comes soon after the Maha rice crop has been gathered, threshed and grain stored; and before work starts on the Yala crop. We’ve had, very recently, the Aluth Sahal poojawa in Anuradhapura, attended by the President, when rice from the recent harvest is collected in a huge brass pot and dané offered to the sacred sites in the ancient city.

Other country festivals

Referring Internet I read an interesting account of the ten most famous harvest festivals around the world. Top of the list is the Thanksgiving, Plimouth Plantation, Massachusetts which is now celebrated in the USA as Thanksgiving on the fourth Thursday of November. It exceeds in celebration even Christmas. It commemorates their second year’s plentiful wheat and vegetable crops gathered by the Pilgrims who moved from Europe and landed in Massachusetts. It was first celebrated in Plimouth Plantation in the fall of 1621 where the hosts – the now settled Pilgrims – shared their meal of partridge, wild turkey and fish with the Massasoit and Wampanoag native American tribes, whom they had dispossessed of land or bought it off, armed with gunpowder, for beads and baubles. Abraham Lincoln declared Thanksgiving a national holiday on November 3, 1863, expressing gratitude to the Union Army’s victory at Gettysburg. Stuffed turkey and pumpkin are musts on the table.

Another interesting harvest festival is Blessing of the Sea of Greece where at Epiphany the three Wise Men are remembered with processions from the churches to the sea where the priest flings a gold cross which young men dive to retrieve. Harvest festivals in Jerusalem, Thailand, Bali are included in the ten best, while Madeira celebrates its Flower Festival.

 

New beginnings

I reckon that many of the rites followed in preparation for Aluth Avuruddha denote the preparation for new beginnings. Total household cleaning was a must in village homes of long ago, where the rich houses colour washed their walls while in lesser dwellings the roof covering of straw – stalks of threshed paddy called piduru – or plaited coconut leaves were replaced. The ground, overlaid with cow dung, was redone so that women mixed the dung with water and squatting on haunches, applied the thick greenish liquid. Even in maha gederas with their polished cement floors, the nether regions such as the kitchen, the wee kotana maduwa where a stone slap was embedded, had cow dung spread floors

It was also customary to replace kitchen pots and pans with new clay ones. Even now we prefer to buy a new pot for the boiling of milk till it overflows when the auspicious time arrives for cooking the first meal of the New Year.

What about another must of Aluth Avuruddha? I mean new clothes. We children, completely unsophisticated then, waited for our new clothes and proudly flaunted them when New Year dawned, the first meal was had and we then went to temple.

Soon after the new year was actually marked with the first meal, we had another beginning. We restarted work: veda alleema. Remembered is Mother’s insistence that we all take school books, read a bit, do an arithmetic sum; the older sisters pound some paddy and the boys twiddle with their bikes or dig the ground with a mammoty. The elders resumed their business with exchanging money wrapped in betel leaves: ganu denu. Mother who had to be careful with monthly incomes, would prefer her ganu denu with a so-named hettiya. Thus after our first meal in the New Year we would walk to the Dalada Maligawa. Religious observances complete, we trekked to Suppiah Pillai and Sons on Trincomalee Street so Mother could exchange betel leaves. Thanks to the magnanimity of the old man, Mother was always the recipient of a larger amount than she gave in her betel leaf, heralding a successful year ahead.

A time to rest

Rest and relaxation is a dictated-to custom at this time. A complete period of time is set apart for this – the nonagathe. Astrologers now play their role by demarcating this time and other auspicious times for the various rituals, but I feel it was compulsory taking time off that necessitated the setting down of a definite period of inactivity, so much so that as kids we were made to believe it was bad, maybe injurious to future cleverness, to even read a book during nonagathe. Strict dousing fires in the hearth and a makeshift fireplace made in the garden with three bricks. Water for tea and milk for children were boiled on this fireplace, and if the nonagathe was long, well we sort of starved but were delighted as it was lunching on kavili and bananas. (bread was hardly eaten).

We need to admire our forefathers’ foresight in insisting on a period of relaxation when games were indulged in. Thus the use of spare time by housewives to play the rabana, indulge in indoor games like pancha bello and swing on rope swings strung up on strong tree branches. They even had time to join the kids in plucking jambu and eating it with salt. The men too happily relaxed from their field labour with a tot imbibed and card games. Younger bucks built a kathuru onchillawa – a ferris wheel of sorts – and had a whale of a time in the paddy field kamatha, enticing the damsels to swing!

Health was also catered for with the nekatha for ceremonially anointing medicinal oil on the head. What preceded it, sometimes by a couple of days, was having the last bath in the old year. It was a bit of a mess as we ran around and sweated with our unoiled hair all awry, but no bathing till the decreed time.

 

Tasting the good life

With the dawn of the New Year, the yield of hard labour was savoured. The men had tended the paddy fields and brought in the harvest. The women had made sweets earlier on and at the auspicious time cooked tasty kiribath and prescribed accompaniments.

 

Religion and back to business

Whichever country it was, whichever religion followed, significance was given to spiritual matters during harvest festivals.

In Sri Lanka Buddhism and Hinduism are the religions given prominence during this season, though Aluth Avurudha to us Buddhist Sinhalese is a secular festival. Our wise forefathers recognizing that man could not live on rice alone, but needs to follow the Buddha’s teaching, decided to allocate a separate time, before and after the actual start of the new year and named it punya kaalaya. Thus with the rituals, religion was included; a good lesson to younger generations,

There was also the custom of including gratitude and generosity into the rituals. Parents and elders were visited and gifts given, and received. Domestic aides, paddy field cultivators, and others like the postman, the orange seller , the rickshaw puller and all other helpers were gifted clothes and money.

And then it was resumption of one’s usual routine, whether an office job or studies or even manual labour; again at an auspicious hour, also facing a certain direction.

These profound considerations were the foundation of and buttressed Aluth Avurudhu celebrations, and thus satisfyingly, thanksgiving, gratitude, family loyalty, rest and recreation, enjoying a good spread and sharing were all included; religion too.



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Illegal solar push ravages Hambantota elephant habitat: Environmentalist warns of deepening crisis

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Land earmarked for the project

A large-scale move to establish solar power plants in Hambantota has triggered a major environmental and social crisis, with more than 1,000 acres of forest—identified as critical elephant habitat—cleared in violation of the law, environmental activist Sajeewa Chamikara said.

Chamikara, speaking on behalf of the Movement for Land and Agricultural Reform, said that 17 companies have already begun clearing forest land along the boundaries of the Hambantota Elephant Management Reserve. The affected areas include Sanakku Gala, Orukemgala and Kapapu Wewa, which are known to be key elephant habitats and long-used movement corridors.

He said that what is taking place cannot be described as development, but rather as a large-scale destruction of natural ecosystems carried out under the cover of renewable energy expansion.

According to Chamikara, the clearing of forests has been carried out using heavy machinery, while large sections have also been deliberately set on fire to prepare the land for solar installations. He said that electric fences have been erected across wide stretches of land, effectively blocking elephant movement and fragmenting their natural habitat.

“These forests are not empty lands. They are part of a living system that supports wildlife and nearby communities. Once destroyed, they cannot be easily restored,” he said.

The projects in question include a 50 megawatt solar development undertaken by five companies and a larger 150 megawatt project implemented by 12 companies. The larger project is reported to be valued at around 150 million US dollars.

Chamikara stressed that these projects are being carried out in a coordinated manner and involve extensive land clearing on a scale that raises serious environmental concerns.

He further alleged that certain companies had paid about Rs. 14 million to secure support and move ahead with the projects. He said this points to a troubling failure of oversight by state institutions that are expected to protect forests and wildlife habitats.

“This is not only an environmental issue. It is also a serious governance issue. The institutions responsible for protecting these lands have failed in their duty,” he said.

Chamikara pointed out that under the National Environmental Act, any project of this scale must receive prior approval through a proper Environmental Impact Assessment process.

He said that clearing forest land before obtaining such approval is a direct violation of the law.

He added that legal requirements relating to archaeological assessments had also been ignored. Under existing regulations, large-scale land clearing requires prior evaluation to ensure that sites of historical or cultural value are not damaged.

“The law is very clear. You cannot go ahead with projects of this nature without proper approval. What we are seeing is a complete disregard for legal procedure,” Chamikara said.

The environmental impact of these activities is already becoming visible. With their natural habitats destroyed, elephants are increasingly moving into nearby villages in search of food and shelter. This has led to a sharp rise in human-elephant conflict in several areas.

Areas such as Mayurapura, Gonnooruwa, Meegahajandura and Thanamalvila have reported increasing encounters between humans and elephants. According to Chamikara, more than 5,000 farming families in these areas are now facing growing threats to their safety and livelihoods.

 

He warned that farmers are being forced to abandon their lands due to repeated elephant intrusions, while incidents involving damage to crops and property are rising. There have also been increasing reports of injuries and deaths among both humans and elephants.

“This is turning into a serious social and economic problem. When farmers cannot cultivate their lands, it affects food production, income and rural stability,” he said.

Chamikara also raised concerns about the broader environmental consequences of clearing forests for solar power projects. While renewable energy is promoted as a solution to reduce carbon emissions, he said that destroying forests undermines that goal.

“Forests play a key role in absorbing carbon dioxide. When you clear and burn them, you are increasing emissions, not reducing them. That defeats the purpose of promoting solar energy,” he explained.

He added that large-scale deforestation in dry zone areas such as Hambantota could also affect local weather patterns and reduce rainfall, which would have further negative impacts on agriculture and water resources.

Chamikara called for a shift in policy, urging authorities to focus on more sustainable approaches to solar power development. He said that rooftop solar systems on homes, public buildings and commercial establishments should be given priority, as they do not require clearing large areas of land.

He also recommended that solar projects be located on degraded or abandoned lands, such as areas affected by past mining or other low-value lands, rather than forests or productive agricultural areas.

“Renewable energy development must be done in a way that does not destroy the environment. There are better options available if there is proper planning,” he said.

Chamikara urged the Central Environmental Authority and the Department of Wildlife Conservation to take immediate action to stop ongoing land clearing and investigate the projects. He stressed that all activities carried out without proper approval should be halted until legal requirements are met.

He warned that failure to act now would lead to long-term environmental damage that could not be reversed.

“If this continues, we will lose not only forests and wildlife, but also the balance between people and nature that supports rural life. The consequences will be felt for generations,” he said.

The situation in Hambantota is fast emerging as a critical test of whether development goals can be balanced with environmental protection. As pressure grows, the response of authorities in the coming weeks is likely to determine whether the damage can still be contained or whether it will continue to spread unchecked.

By Ifham Nizam

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Why Mahatma Gandhi’s teachings need to be at the heart of conflict resolution

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Mahatma Gandhi

All credit to the Tamil Nadu government for taking concrete measures to perpetuate the memory of the renowned Mahatma Gandhi of India, who on account of his moral teachings stands on par with the likes of Socrates, Plato, Aristotle, Confucius and Jalaluddin Rumi, to name a few such all-time greats. The time is indeed ripe to draw the world’s attention to the Mahatma’s humanistic legacy which has resonated in the hearts of peace-oriented sections the world over down the decades.

Under its mega developmental blueprint titled ‘ Tamil Nadu 2030’, the Tamil Nadu government, among other things, intends transforming villages into centres of economic growth in conformity with the Mahatma’s vision of making the village the fundamental unit of material and spiritual advancement. Thus will come into being the ‘Uttamar Gandhi Model Villages Project’, which will be initially covering 10 village Panchayats. (Please see page 3 of The Island of March 11, 2026).

The timeliness of remembering and appreciating anew the teachings of Mahatma Gandhi resides in the utter lawlessness that has been allowed to overtake the world over the last few decades by none other than those global powers which took it upon themselves to usher in a world political and economic order based on the UN Charter and the Universal Declaration of Human Rights. Mainly in ‘the dock’ in this regard are the permanent members of the UN Security Council.

As is plain to see, the international law and order situation has veered out of control. Principal priorities for the international community or what’s left of it is to prevent the current mainly regional war in the Middle East from degenerating dangerously into another world war, coupled with the task of eliminating the possibility of another nuclear holocaust.

The most scorching of ironies is that the world’s ‘number one power’, the US, has virtually lost its way in the ‘Global Disorder’ it has been party to letting lose. For instance, instead of making good its boast of militarily neutralizing Iran and paving the way for the constant flow of fuel and gas from the Strait of Hormus by itself and Israel, it is now appealing to the rest of the West to come to its assistance. Not surprisingly, US allies are indicating their unwillingness to help pull the US’ ‘chestnuts out of the fire’.

Oil and gas are the veritable life blood of countries and going ahead it should not come as a surprise if impatience gets the better of the major powers and the nuclear option is resorted to by some of them under the dangerous illusion that it would be a quick-fix to their growing economic ills and frustrations.

All the above and more are within the realms of the possible and the need is pressing for humanistic voices to take centre stage in the present runaway crisis. As pointed out in this column last week, Realpolitik has overtaken the world and unless the latter is convinced of the self-destructive nature of the major powers’ policy of ‘meeting fire with fire’ to resolve their disputes, annihilation could be the lot of a good part of the world.

For far too long the voice of humanity has been muted and silenced in the affairs of world by the incendiary threats and counter-threats of the big powers and their allies. No quarter has been bold enough in these blood pressure-hiking slanging matches to speak of the need for brotherly love and compassion among nations and countries. But it’s the language of love and understanding that is the most pressing need currently and the Mahatma in his time did just that against mighty odds.

At present the US and Iran are trading threats and accusations over military-related developments in the Gulf and it’s anybody’s guess as to what turn these events will take. However, calming voices of humanity and moderation would help in deescalating tensions and such voices need to go to the assistance of the UN chief and his team.

The Mahatma used the technique of ‘Satyagraha’ or the policy of non-violent resistance to oppose and dis-empower to a degree the British empire in his time and the current major powers would do well to take a leaf from Gandhi. The latter also integrated into the strategy of non-violent resistance the policy of ‘Ahimsa’ or love and understanding which helped greatly in uniting rather than alienating adversaries. The language of love, it has been proved, speaks to the hearts and minds of people and has a profoundly healing impact.

Mahatma Gandhi defined the ideal of ‘Ahimsa’ thus: ‘In its positive form, “Ahimsa” means the largest love, the greatest charity. If I am a follower of “Ahimsa”, I must love my enemy or a stranger to me as I would my wrong-doing father or son. This active “Ahimsa” necessarily includes truth and fearlessness.’ (See; ‘Modern Indian Political Thought; Text and Context’ by Bidyut Chakrabarty and Rajendra Kumar Pandey, Sage Publications India, Pvt. Ltd., www.sagepub.in).

In the latter publication, the authors also defined the essence of ‘satyagraha’ as ‘protest without rancour’ and this is seen as ‘holding the key to his entire campaign’ of non-violent resistance. From these perspectives, the teaching, ‘hatred begets hatred’ acquires more salience and meaning.

Accordingly, the voice of reason and love needs to come centre stage and take charge of current international political discourse. The UN and allied organizations which advocate conflict resolution by peaceful means need to get together and ensure that their voices are clearly heard and understood. The global South could help in this process by seeing to the vibrant rejuvenation of organizations such as the Non-aligned Movement.

An immediate task for the peace-oriented and well meaning is to make the above projects happen fast. In the process they should underscore afresh the profound importance of the teachings of Mahatma Gandhi, who is acclaimed the world over as a uniting and healing political personality and prophet of peace.

If the Mahatma is universally acclaimed, the reason is plain to see. Put simply, he spoke to the hearts and minds of people everywhere, regardless of man-made barriers. The language of peace and brotherhood, that is, is understood by everyone. The world needs more prophets of peace and reconciliation of the likes of the Mahatma to drown out the voices of discord and war-mongering and ensure that the language of humanity prevails.

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Exciting scene awaits them …

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The Future Model Hunt extravaganza, organised by Rukmal Senanayake, and advocacy trainer Tharaka Gurukanda, held in late January 2026, has brought into the limelight four outstanding contestants who will participate, at the international level, this year – Sandeepa Sewmini, Demitha Jayawardhana, Diwyanjana Senevirathna, and Nimesha Premachandra.

Nimesha took the honours as Mrs. Tourism Sri Lanka 2026 and was featured in The Island of 05th March,

Sandeepa Sewmini was crowned Miss Supranational 2026 and will represent Sri Lanka at the big event to be held in Poland later in the year.

A Business Management and Human Resources student, she will be competing under the guidance of Rukmal Senanayake from the Model With Ruki – Model Academy & Agency.

The Mister Supranational Sri Lanka crown went to Demitha Jayawardhana, a 20-year-old professional model and motocross rider.

Apart from modelling he is engaged in his family business.

Demitha Jayawardhana: Mister Supranational Sri Lanka 2026

Demitha is also a badminton player with a strong passion for sports, fitness and personal growth.

In fact, he is recognised for his strength, discipline, and passion for fitness.

A past student of Wycherley International School and St Peter’s College, Colombo, Demitha is currently in his second year of Economics Management at the Royal Institute of Colombo.

He will represent Sri Lanka at the 10th edition of the Mister Supranational pageant, in Poland, in August, 2026.

Mister and Miss Supranational are annual international beauty pageants, held in Poland, and are designed to discover new talent for the modelling and television industries and produce instant celebrities.

The competition focuses on elegance, intelligence, and social advocacy, with contestants, representing their countries.

The newly appointed Miss Teen International Sri Lanka 2026 is Diwyanjana Senevirathna.

She was crowned at the Future Model Hunt and will represent Sri Lanka at the Miss Teen International 2026 pageant in India.

Diwyanjana is noted for her grace and dedication to representing the country at this prestigious event that aims to celebrate talent, intelligence, charm, and individuality, and provide a platform for young girls to showcase their skills.

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