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Time to end Santa’s ‘naughty list’?

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Many of us have magical memories of Santa secretly bringing gifts and joy to our childhood homes – but is there a darker side to the beloved Christmas tradition?

“You better watch out, you better not cry, you better not pout, I’m telling you why, Santa Claus is coming to town.”

And don’t I know it! This is the first year that my three-year-old daughter has fully immersed herself in the mythology of Santa. As she tells me just how Old Saint Nick is going to fit down our chimney, I can see a glint of pure wonder in her eyes that immediately transports me back to my own childhood Christmases.

I was – and I’m happy to admit it – a full-blown believer. I absolutely loved the magic of Christmas, especially Santa Claus, and my parents went, let’s say, above and beyond to encourage it. On Christmas morning I would tiptoe downstairs to find the fireguard ajar, the remnants of a hurriedly-eaten mince pie on a plate, a reindeer-chewed carrot and a tissue with a red smudge where Santa had clearly polished Rudolph’s nose (definitely not my Mum’s lipstick). The evidence was, as far as I was concerned, insurmountable.

However, as I begin to construct my own Santa Claus myth for my daughter I can’t help but feel pangs of guilt. Could fuelling her belief in all this festive magic in some way undermine her trust? In moments of exasperation, I can hear myself invoke the threat of the “naughty list” and I see a sudden flash of fear across her face. It’s made me wonder what kind of Santa I want to create for my daughter and, to be honest, whether I should be doing it at all.

Fascinatingly, although the modern world feels like it has been stripped of so much of its magic, belief in Santa Claus has remained remarkably consistent. Back in 1978, a study published in the American Journal of Orthopsychiatry found that 85% of four-year-olds said they believed in Santa. More than a quarter of a century later, in 2011, research published in the Journal of Cognition and Development found that a very similar 83% of 5-year-olds claimed to be true believers. And that is despite Google Trends showing that the search term “is Santa real” spikes every December.

I guess it’s not all that surprising. The cultural evidence we create as a society for the existence of Santa certainly stacks up. He features in every Christmas TV show and movie, he’s camped out in strange little sheds in every shopping centre we visit. Each year the North American Aerospace Defence Command (NORAD) allows you to track Santa’s journey on Christmas Eve. To reassure children during the pandemic in 2020, the World Health Organisation issued a tongue-in-cheek statement declaring that Santa was “immune” from Covid 19. To be honest, there’s more evidence for Santa’s existence out there than my own, which is almost enough to trigger a mild existential crisis.

And it’s precisely this effort on behalf of parents, and society in general, to create such seemingly overwhelming evidence for the existence of Santa Claus that David Kyle Johnson, a professor of philosophy at King’s College in Pennsylvania, describes as “The Santa Lie” in his book The Myths That Stole Christmas.

“When I say ‘The Santa Lie’, I am not referring to the entire mythos of Santa Claus, I am referring to a particular practice within that myth: Parents tricking their children into believing that Santa Claus is literally real,” says Johnson. He highlights how we don’t simply ask children to imagine Santa, but rather to actually believe in him. It’s this emphasis on belief over imagination that Johnson sees as harmful.

“I definitely think it can erode trust between a parent and a child, but I think the biggest danger is the anti-critical thinking lessons that they are teaching,” says Johnson. “Parents who are especially dedicated to ‘The Santa Lie’ will perform feats of insanity to ensure their children keep believing.”

This brings a flash back to my childhood, where at eight-years-old I wrote a letter to Santa probing the logistics of his yearly mission, only for my Dad to write back in his best “olden times” handwriting, covering the reply in sooty fingerprints (probably whilst gnawing on a raw carrot). My colleague Rob shared that his Mum apparently found the carrot a particularly disgusting part of the Christmas Eve ritual.

For Johnson, it is this creation of false evidence and convincing kids that bad evidence is in fact good evidence that undermines the kind of critical thinking we should be encouraging in children in this era of fake news, conspiracy theories and science denial. “The ‘Santa lie’ is part of a parenting practice that encourages people to believe what they want to believe, simply because of the psychological reward,” says Johnson. “That’s really bad for society in general.”

When magic is no longer the answer, children start to gather evidence – Cyndy Scheibe

Interestingly, there are some experts, however, who argue that believing in Santa Claus can actually encourage critical thinking in children. It hinges on how parents support them in the process of eventually discovering and accepting the truth. Cyndy Scheibe, professor of psychology at Ithaca College in New York, and an expert in media literacy, has been researching children’s belief in Santa Claus since the 1980s. She has conducted research in three different time periods and found surprisingly consistent results each time.

“Kids start to ask questions around four or five, and then really start to have doubts around the age of six,” says Scheibe. Each time she conducted her research Schiebe found the same thing, that the average age children stop believing in Santa was between seven and eight. However, it is very rarely a sudden thing. “I found that that process seemed to take about two years for kids to navigate through.”

Scheibe explains that this transition period, of between seven and nine years old, makes sense because it aligns with the ages when children go from being so-called “pre-operational thinkers” to “concrete operational thinkers”. Swiss psychologist Jean Piaget developed these terms to explain how children gradually build up their understanding and knowledge of the world. At the pre-operational stage, a child’s idea of the world is mainly shaped by how things appear, rather than by deeper logical reasoning. But that changes as children begin to probe and question the things they see or hear. “A concrete operational thinker wants evidence,” Scheibe says. “They begin to mature cognitively, where the story doesn’t make logical sense and magic is no longer the answer. Then they start to gather evidence.”

And it is at this stage that Scheibe says parents need to be led by their children, in order to help them develop their critical thinking skills. “They function as little scientists, testing out hypotheses and gathering data to figure out what’s true and what’s not,” Schiebe says. This is something parents can encourage through asking careful questions. “In media literacy it’s all about asking questions. What do you think? How could we really find out? Why do you think people do that?” Scheibe explains.

My colleague Amy told me about the evidence that triggered the end of her belief in Santa Claus when she was around seven: “I recognised my mum’s handwriting on the label and was totally shocked!”. However, Amy said she doesn’t remember feeling hurt or betrayed by the discovery. Rather, “it made me feel like a grown-up and that I understood something about the world”.

Amy’s experience tallies with research published in Child Psychology and Human Development that found children generally discovered the truth about Santa on their own at the age of seven and reported “predominantly positive” reactions to discovering this. However, the study showed parents, on the other hand, fared less well, describing themselves as “predominantly sad” in reaction to their child’s discovery.

And herein lies the major issue for both Johnson and Schiebe: It’s not so much children but rather their parents who refuse to let go of Santa Claus.

Schiebe describes how throughout her decades of research the only times she saw belief in Santa become “problematic” was when parents continued to perpetuate the belief beyond the time the child was ready for the truth. “I think that one problem is kids are ready to hear the truth, but you’re not ready to let go of the truth, and you’ve got to let go of the truth,” Scheibe says.

As a father I can understand the draw of keeping hold of the Santa mythology for as long as possible. On the one hand it feels like it’s a way of stopping them growing up too fast, of protecting an element of their innocence somehow. On the other hand, Santa has, for many parents – and I include myself in this – become a quick-fix for managing behaviour with his infamous “naughty list”.

The idea that Santa is watching all of the time can be quite a frightening concept for children – Rachel Andrew

It’s always been the part of the Santa Claus myth that I have found the most uncomfortable. His presence as a sort of festive Big Brother, an all-seeing eye constantly judging your behaviour as either “naughty” or “nice”. And recently this element of the mythos has gained a whole new lease of life, with Elf on the Shelf – described on its own website as “Santa’s scout elf” – supposedly reporting behaviour back to Santa, and even fake CCTV “Santa cams” that parents can install to hammer home the message that you are never not being watched. In many ways it feels Santa has become a working model for Foucault’s panopticism – a form of internalised surveillance and self-monitoring that no longer requires external enforcement.

“For a lot of children Santa can be quite a scary figure. That idea that he is watching all of the time can be quite a frightening concept,” says Rachel Andrew, a clinical psychologist specialising in child and family psychology. Andrew believes using Santa’s “naughty list” as a behaviour management tool is flawed in numerous ways. “Having children believe they are on an imaginary naughty list for behaviour they have done over, what, an entire year? Three or four months? It’s so far against what we know is likely to encourage positive behaviour in our children,” Andrew says.

For Andrew, the way parents use Santa for discipline is too vague for children to really understand what we are asking of them, and the time frames are often so broad it is unattainable.

“One of the issues might be that the discipline is not coming from you as a parent. You’re giving it away to somebody who is outside of your own family home,” says Andrew. This can open up the potential that your child doesn’t see you as the person they need to change or monitor their behaviour for. Also, Andrew sees the age-old threat of Santa not delivering toys to naughty children as realistically unenforceable. “It’s not proportionate to any behaviour that a child is going to do, that they might lose all their Christmas gifts. And I haven’t met a child yet who’s not had any gifts due to their behaviour. It’s unlikely any parent is going to follow it through, so it is also an empty threat.”

There’s another uncomfortable by-product of Santa making a list and checking it twice to find out who’s been naughty or nice: it builds an idea that gifts are a measurement of their moral worth.

“We have so many ways that we perpetuate the idea that people get what they deserve,” says Philip N Cohen, professor of sociology at the University of Maryland, College Park. “You’re telling [children] that the presents they get are a function of the quality of their goodness, which just seems a harsh lesson in a world with so much inequality.”

Cohen wonders what happens when children’s belief in Santa intersects with their increasing awareness of the inequality around them, especially at an age when they may be looking for explanations for that inequality. “Do you have seven-year-old kids who can see inequality all around them who still believe that Santa gives you presents based on your moral worth?” Cohen asks. “That would be teaching well-off children that they’re getting what they deserve, because they’re good, and the poor children are getting what they deserve, because they’re not good. That just seems like a corrosive lesson for them.”

As the cost of living crisis bites this Christmas, this feels a more relevant issue than ever. Scheibe believes that one way to combat this is to share out Santa’s gift giving responsibilities. “There are some families in which all the gifts come from Santa. Personally I think that’s a mistake,” Scheibe says. She argues that children should be more involved in the process of gift giving at Christmas. “Have Santa Claus be a piece, but also it’s about more than that, it’s about giving and receiving and you can get kids involved in that pretty early.”

So, as my daughter sits down to watch another episode of The Santa Clauses, what kind of Santa is it that I want to create for her?

I think I definitely want to be careful that I don’t try to stray too far from playful imagination into literal belief. I certainly want to burn the “naughty list” – I’d like her Santa to be more Gandalf, less all-seeing Eye of Sauron. And as she gets older I hope I am prepared to let go of the truth when she is ready for me to, and to encourage her in that journey of discovery. Although I don’t believe that means letting Santa go, but rather just initiating a new Santa to the club.

A perfect example of this is what Schiebe told me happened when her own daughter stopped believing: “I said: ‘So now that you know the truth, you get to be Santa Claus, and you know what that means? You can get up in the middle of the night put things in people’s stockings, but you’ve got to make sure nobody sees you, and it’s got to be something you know they want. So then, the next Christmas morning, when I woke up, there were things in my stocking that I hadn’t gotten. The look on her face of how excited she was that she had been able to be Santa Claus, that was just spectacular.”

(Guardian)



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Sri Lanka eyes conservation-led tourism boost as Gehan urges integrated approach

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View of Trincomalee from Fort Frederick

Sri Lanka could unlock a powerful new economic pathway by integrating biodiversity, archaeology and cultural heritage into a single conservation-driven tourism model, according to author, banker and naturalist Gehan de Silva Wijeyeratne.

Speaking to The Island, de Silva Wijeyeratne said the country possesses a rare convergence of natural and historical assets that, if strategically presented, could reposition Sri Lanka as a leading global destination for nature and heritage tourism.

“At the moment, these elements exist, but they are not fully connected,” he said. “What Sri Lanka has is extraordinary—a complete story of life, from ancient history to modern biodiversity. The opportunity is to bring that together in a way that creates value.”

His remarks come at a time when policymakers are seeking sustainable avenues to revive the economy, with tourism identified as a key growth sector. De Silva Wijeyeratne is currently researching his next book, ‘Enchanting Sri Lanka’ to be published by John Beaufoy Publishing in the UK.

Koneswaram Temple Trincomalee

He said his recent field visit reinforced the untapped potential of integrated landscapes—particularly in the eastern region around Trincomalee.

He spent four days in Trincomalee with Hiran and Hashan Coory, two members of the senior leadership in Jetwing Hotels. Commenting on the visit, he said “Within a short distance, you have forests, marine ecosystems, archaeological sites and protected areas. This is not about isolated attractions—it’s about creating a connected experience that can compete globally.”

He noted that such an approach could continue to transform Sri Lanka’s tourism model beyond traditional beach-centric travel. “You can offer visitors wildlife, marine biodiversity and ancient history in a single journey,” he said. “That’s a very powerful proposition.”

Speaking more on Trincomalee’s potential, he said the combination of ancient history, the more recent colonial history and buildings, the beautiful beaches and coves, the snorkelling and marine mammal watching combined with the potential to create a huge national park that will have large mammals on the doorstep of the city means Trincomalee can become the city with the greatest tourism potential of any city in Sri Lanka.

Maritime and Naval History Museum Trincomalee

“A vast national park on the scale of better-known parks such as Wilpattu and Yala can be created by connecting the forest reserves which stretch from Kantalai and through to the Naval Headworks Sanctuary, almost to the borders of the Trincomalee town” he says. “A new national park could be constructed with a network of safari roads and water holes and grass plains to increase the prey density for iconic mammals like the leopard. Trincomalee can then become a top land safari destination with an entrance gate to a national park just 15 minutes drive from the town. No other city will be able to rival it for land safaris, marine safaris, ancient and colonial history, staggering views and beaches and the heady mix of various ethnic groups with their religious beliefs, cuisine and arts. Trincomalee could overshadow every other city in Sri Lanka for tourism if developed properly”.

Velgam Vehera

De Silva Wijeyeratne emphasised that conservation must be positioned not as a constraint, but as an economic enabler. “If you encourage and enable responsible visitation, it brings revenues to these areas,” he said. “That supports conservation and also creates livelihoods for local communities.”

However, he cautioned that development must be carefully managed to avoid damaging sensitive ecosystems. “You need development that is sensitive to these landscapes and the proper infrastructure to manage visitation,” he said. “The value lies in preserving what is already there.”

In addition to tourism, de Silva Wijeyeratne highlighted the need to strengthen Sri Lanka’s conservation capacity through international collaboration. He has proposed the introduction of a special visa to attract experienced global conservationists willing to work on a voluntary basis.

He referenced his article ‘A visa for bringing in expertise and expanding tourism’ which was published in The Island on Friday, 23 May, 2025, and is available online. In this he proposes a special visa to address four strands – volunteering, internships, academic exchange and short term study. The idea is that the visa should be as easy as to obtain an online tourist visa, but the visitor can now apply for a longer term visa for a declared purpose, such as volunteering.

Gehan de Silva Wijeyeratne

He was careful to emphasise that the proposed visa is not for paid work and does not give the visitor special rights, and any relevant permits and permission need be obtained by the local partner. “There are people with 30 or 40 years of experience in research and conservation who would gladly come to Sri Lanka and contribute” he said. “If we create a proper framework, they can work with local organisations, share knowledge and build expertise.” Such a system, he stressed, would not undermine local employment. “These are unpaid roles—they are not taking jobs away. Furthermore, they will help locals to upskill,” he said. “They are helping to strengthen the system.”

De Silva Wijeyeratne also underscored the importance of science communication in driving conservation outcomes. Drawing from his recent lecture to the Wildlife and Nature Protection Society, he said public understanding of biodiversity remains limited, particularly when it comes to foundational elements, such as plant life. “In my recent lecture I started with plants because they are often overlooked,” he said. “In Sri Lanka we have the descendants of ancient plant groups, like lycophytes and bryophytes, as well as an abundance of the relatively more modern flowering plants (or angiosperms). They all form the basis of all ecosystems.” Sri Lankan researchers would benefit from international collaborations to describe and study the ecology of species found in Sri Lanka. As an example of the gaps in our knowledge, he pointed that it is hard to find online even a species inventory of Sri Lankan species of Lycophytes.

He further highlighted the interconnected nature of life, pointing to the role of microscopic organisms. “Every cell in our body contains mitochondria, and that DNA originated from bacteria,” he said. “So we are, in a sense, composite organisms built on ancient biological relationships. “This perspective, he said, is critical to fostering a deeper appreciation of biodiversity and the need for its conservation. “If people understand how interconnected life is, they begin to value it differently,” he said.

De Silva Wijeyeratne’s ongoing research for ‘Enchanting Sri Lanka,’ to be published by John Beaufoy Publishing, also touches on Sri Lanka’s layered history, including its colonial past. During his recent visit to Trincomalee, he visited the grave of Rear Admiral Charles Austen, the brother of renowned novelist Jane Austen. “I read in the Bradt Guide to Sri Lanka that her brother was buried in the Esplanade Cemetery. There was an article online by Nishan Fernando in the Sunday Times where he describes how, in 1984, he and his father, Admiral Clancy Fernando, located the grave. Fernando wrote of the burial ground on the Esplanade in the middle of Trincomalee town, opposite the beautiful horseshoe shaped Dutch Bay.”

After a false start at another cemetery, using Google maps, de Silva Wijeyeratne with others, including Hiran and Hashan Cooray, some of the senior team from Jetwing Hotels, visited St. Stephan Cemetery which is around 400 meters from the Maritime and Naval History Museum. ‘We found the grave as described in the Sunday Times article by Nishan Fernando. But talking to various hoteliers and people in tourism in Trincomalee, we were struck by how many people were unaware of its existence. Hopefully, knowing that the grave of Rear Admiral Charles Austen, brother of Jane Austen, is roughly in the middle of St. Stephan Cemetery, in Trincomalee, will help others, with an interest in Jane Austen, to locate it.”

During his time in Trincomalee, with the Jetwing Hotels team, de Silva Wijeyeratne also visited Mederigiriya, Seruwila and Velgam Vehera. They encountered elephants on their visits to Seruwila and Velgam Vehera. “That brief visit alone shows how rich and complex Sri Lanka’s story is,” he said. “It spans pre-colonial, colonial and post-colonial periods.” For de Silva Wijeyeratne, the challenge now lies in translating this richness into a coherent national narrative. “This country has everything—biodiversity, ancient civilisation, marine ecosystems, etc.,” he said. “Few places in the world can offer such an all-round package.”

He stressed that aligning conservation with tourism and knowledge-sharing could deliver long-term benefits. “It’s about connecting the dots,” he said. “If we do that successfully, Sri Lanka can position itself as a world-class destination, while protecting its natural and cultural heritage.” As the country looks to rebuild and diversify its economy, de Silva Wijeyeratne’s message is clear: Conservation, when strategically integrated, could become one of Sri Lanka’s strongest assets. (Pictures courtesy Gehan de Silva) Wijeyeratne

By Ifham Nizam

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Bringing the flavours and spirit of Jaffna to life

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Grace draped in tradition

Long before the first dish was placed at the Jaffna food festival at Cinnamon Bentota Beach, a dedicated team of staff and culinary staff journeyed to Jaffna.

In the North they stepped out of professional hotels and into homes, road side eateries and bustling local markets. They observed, listened and, most importantly, tasted. The experience was as much about unlearning as it was learning.

They spent time with local people, women who have perfected their craft over decades, fishermen who spoke of the day’s fresh catch, spice vendors who explained the subtle difference in dried chillies and roasted blends.

They saw the liberal use of black peppers, tamarind and the depth of roasted curry powders.

In the end, what the team brought back from the North was not just technique or taste, it was perspective. What stayed most was the spirit of Jaffna, its people resourceful grounded and deeply connected to roots.

And so when the festival came to life in Bentota, it was not just a recreation, it was a reflection. They realised the heart of Jaffna is not only in its flavours but in its people.

Cinnamon Bentota Beach — signature selection celebrated the rich heritage, vibrant culture, and authentic cuisine of Northern Sri Lanka with its signature “Jaffna Night” recently. The evening was a heartfelt journey into Jaffna’s traditions, inviting guests to experience the warmth, flavours, and stories of this remarkable region.

Guests were welcomed with the traditional greetings, followed by religious rituals that set the evening in a meaningful cultural context. The highlight was the launch of the “Jaffna Culinary Journey” video series, capturing the resort team’s immersive exploration of Jaffna’s culinary landscape and community life.

From preparing local delicacies alongside villagers, to stepping into traditional homes, participating in early morning poojas, and wandering bustling fish markets; vegetable markets, the team discovered that Jaffna’s cuisine is inseparable from its identity, history, and community spirit.

Cinnamon Bentota Beach — Signature Selection shared reflections on the journey, emphasising how meaningful experiences can preserve and honour cultural heritage. The evening culminated in the official launch of the Jaffna Food Festival at the resort – a continuation of the journey that brings authentic Jaffna flavours and stories directly to guests in Bentota.

“Jaffna Night” was more than a culinary celebration; it was a testament to connection, culture, and the shared joy of learning through food and tradition.

By Zanita Careem

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Sun Siyam Pasikudah paves the way in sustainability

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Upul - Group Sustainability Manager

Sun Siyam Pasikudah has added another milestone to its growing list of achievements by earning the prestigious Travel Gold Certification, a recognition that reflects the resort’s dedication to exceptional hospitality, high service standards and memorable guest experience. At this resort, sustainability isn’t just a concept it is a commitment. So driving eco conscious change, behind the scenes, is Chaminda Upul Kumara, shaping a hospitality experience where luxury meets responsibility .­

Q: Sun Siyam Pasikudah has earned Travelife Gold Certification, covering 147 criteria, from energy and water to wildlife and community welfare. What did that journey genuinely push the property and the wider group to do differently?

A: Earning Travelife Gold was never just about getting the certificate. Working through 147 criteria covering energy, water, waste, wildlife, and community welfare made us look hard at ourselves and ask whether we were truly doing enough in each of those areas.

What it really pushed us to do was move beyond compliance. We tightened our conservation practices, improved how we manage waste, and put more deliberate effort into biodiversity and community programmes. But perhaps the most meaningful shift was weaving sustainability into the guest experience itself, making it visible and accessible without ever compromising on comfort or quality.

At the group level, Pasikudah became a working model. The practices we refined here have since been adapted and adopted across our other properties, creating a culture where sustainability is not a side project managed by one department but something that shapes how every team member thinks and works. It reinforced what Sun Siyam Care stands for: that responsible hospitality is not a goal we work towards. It is simply who we are.

Q: Most of the Sun Siyam story has been written in the Maldives. How does Pasikudah write its own chapter, given how different the setting, the coastline, and the community around it are?

A: When the civil conflict in Sri Lanka’s Eastern Province ended in 2009, our founder Ahmed Siyam Mohamed saw something in Pasikudah Bay that many others had not yet noticed. The calm, shallow waters and unspoiled beaches were extraordinary, but he also saw a region ready for renewal and an opportunity to be part of that through responsible tourism.

The property opened in 2014 as a 34-room luxury boutique resort, quietly introducing refined hospitality to Sri Lanka’s east coast. Then came COVID-19 and the country’s economic crisis, two of the hardest back-to-back challenges any hospitality business could face. Rather than simply wait it out, General Manager Mohamed Arshed Refai led a comprehensive transformation of the property.

The refurbishment was guided by international design firm Studio 67, but its real character came from a very deliberate decision: every single material used was locally sourced, and Sri Lankan artisans and craftspeople were involved throughout the process. It was not just a renovation. It was a recommitment to the region and the people in it.

That is what sets Pasikudah apart within the Sun Siyam family. The Maldives properties have their own extraordinary identity, but Pasikudah’s chapter is distinctly Sri Lankan. From post-conflict rebuilding to post-crisis renewal, it is a story of courage, community, and the belief that investing in a place means investing in its people.

Q:There is an organic farm on the property growing over 38 varieties of fruits, vegetables, and herbs. Tell us about that. It feels like it says something bigger about how the resort thinks about its place here.

A: The farm is a fairly direct expression of how we think about our responsibility to this place. At least 30 percent of our menu is plant-based, and being able to grow a meaningful portion of that on the property makes that commitment tangible rather than theoretical. Guests receive their welcome drinks made with fruit grown here. The chefs know exactly where their produce comes from and what it took to grow it.

We also have what we call climate-conscious dishes on the menu, options designed around sustainable food principles that prompt guests to think about what they are eating and where it originated. Beyond the farm itself, we source a significant share of our ingredients from local farmers and producers in the surrounding community. That reduces food miles and carbon emissions, but it also means the resort is actively supporting the local food economy rather than bypassing it.

Put simply, the farm is not a marketing feature. It reflects a commitment to operating in a way that is connected to this land and these communities, rather than sitting apart from them.

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