Life style
A Sticky Sri Lankan Dessert Steeped in History
By Zinara Rathnayake
When I was five years old, I would love to sit beside my loku amma, solving riddles while she worked in the kitchen making kalu dodol. Loku amma was married to my paternal uncle, my father’s older brother. As a young girl, I loved my chatty, always laughing, childlike loku amma for many reasons. But more than anything, I longed for her kalu dodol, a dark brown, gelatinous Sri Lankan sweetmeat made with rice flour, coconut milk and palm jaggery. For loku amma, making dodol in her outside kitchen in Kurunegala, a town 100 km north of the country’s capital, Colombo, was a monthly ritual.
For about 2 kg of dodol (as kalu dodol is also known), you need 300 g of rice flour, fresh and creamy coconut milk from three mature nuts, and at least 1 kg of palm jaggery. Despite everyone’s tut-tutting about the domestic drudgery that dodol making entails, loku amma did it with a cheerful smile.
“It’s easier to buy it from a shop,” my uncle, parents and cousins complained. Loku amma brushed them off without a word, and headed off to their large, one-acre back garden dotted with coconut palms. Preparations for dodol making began the previous day with plucking coconuts. Her son would then cycle to the nearby mill with farm-grown rice, and bring home rice flour.
In the wee hours of the next morning, loku amma would halve coconuts with a sharp sickle and scrape their flesh for hours. Sometimes, her son would chip in to help. They squeezed the grated coconut in water to make coconut milk. Once her son made a hearth in the back garden with bricks, loku amma would add to a large vat coconut milk, sieved rice flour, and palm sugar — a specialty of her hometown near the hill town of Kandy.
For the next four hours, family members would take turns stirring the mixture. Their job also involved adding parched twigs and coconut shells to the fire beneath the vat. As it cooked, the mixture began to release oil. Once they carefully spooned out the oil from the kalu dodol batter, it slowly began to fuse, merging into a scrumptious lump that didn’t stick to your fingers. Loku amma laid this on a large tray, allowing it to cool for an hour before cutting it into medium-sized blocks —slightly crusty outside and wonderfully gooey within.
When I turned ten years old, I left for school in Kandy and my visits to loku amma’s house became fewer. After her husband’s death about a decade ago, she slowly forgot about her ritualistic dodol making. At age 75, loku amma now gently oversees while her children make dodol once a year in April, to mark the Sinhala and Tamil New Year. It’s been several years since I last tasted loku amma’s dodol, but whenever I come across the sweetmeat of my childhood, I think of no one but her.
While kalu dodol forms a happy, vivid memory of my early years, it was only recently that I learned that it is also deeply yoked to Sri Lanka’s history. In a paper published in the Journal of Ethnic Foods, the authors suggest that dodol — a sweet, toffee-like confection — is a heritage food of the Malay community, whose origins are linked to the Malay Archipelago, between mainland Indochina and Australia.
The oldest written records about dodol in the early 20th century are associated with the Malay community in Batavia, Indonesia during the Dutch colonial period. In 1926, an entrepreneur named Karsinah from the Garut Regency in Indonesia is believed to have initiated the commercial production of dodol.
According to the research, dodol is also a type of kuih, a Malay cake or dessert that “symbolizes the Malay identity and represents its history, lifestyle, and heritage.” As historical records mention, kalu dodol in Sri Lanka also traces back to Malay settlers on the island. Today, the small community has a population of around 40,000 people in Sri Lanka.
Although collectively known as Sri Lankan Malays, this diverse community includes people of varied Southeast Asian ancestry, from Malaysia to the easternmost parts of the Indonesian archipelago. In their paper The Lifecycle of Sri Lanka Malay, authors Umberto Ansaldo and Lisa Lim mention that convicts and enslaved groups of people from the Indonesian archipelago arrived in Sri Lanka as early as the 16th century, during Portuguese rule. But most Sri Lankan Malays trace their roots to the Dutch colonial period from 1658 to 1796. Deported political exiles from Java, Maluku and Goa, among other places, came to Sri Lanka.
Later, during the same period, more people arrived from Bali, Java and the Malaysian peninsula; most of them were soldiers. The Dutch formed a Malay brigade to fight against Sri Lankans, a practice also followed by the British when they occupied the island in 1815. Collectively, the native inhabitants labelled these groups from the Malay Archipelago and beyond as Ja Minissu or Ja Manusar — Sinhala and Tamil respectively for people from Java. When British colonisers noticed that the people spoke Malay, they gave them the ethnic label of Sri Lankan Malays.
Another theory goes that kalu dodol was introduced to Sri Lanka by the Portuguese. Perhaps there is some truth to this, as dodol has also become a cultural artefact in former Portuguese colonies such as nearby Goa, Macau, Tanzania and certain East African nations. “It could be true that colonial rulers brought it from Goa and South Indian colonies,” said Diwani Welitharage, a food blogger who researches widely about Sri Lankan food. “But the tradition of dodol making began in the south of Sri Lanka. So perhaps it came with Malay settlers who entered the island from a southern port.”
While there is little literature available on Malay cultural ties to kalu dodol in Sri Lanka, the dessert is believed to have its roots in Hambantota in the south of the country, which had a thriving Malay community in the past. The name Hambantota derives from Sampan Tota, which translates to the “harbour of the sampans,” referring to a type of wooden boat used by the Malays.
While the community has dwindled, Malays still hold fast to their heritage desserts such as dodol. Over the years, dodol has become enwrapped in other cultures and communities across the island. Sinhalese groups line the streets with dodol stalls during cultural processions in Kataragama, a town in Hambantota that holds religious significance for both Buddhists and Hindus. Meanwhile, Sri Lankan Moors, whose history traces to Arab traders, also prepare dodol.
There’s no doubt that dodol travelled across the world as a result of colonialism. Perhaps the forced migration of various groups hailing from the Malay archipelago also played a part. As this Malay sweetmeat moved from one place to another, shaped by the cuisines, rituals and customs of the communities across the world who came to embrace it, it became a celebratory dessert reserved for festivals.
For Goans, dodol is a luscious sweetmeat made during Christmas, while Thais make it to mark their new year, Songkran. Sri Lankan Muslims prepare dodol for Eid. This shared love for dodol has led to several iterations of the dessert.
The Thai community, for example, garnishes dodol with roasted white sesame seeds. The Malaysian city Melaka is famous for dodol pisang (banana dodol) and dodol kopi (coffee-flavoured dodol), among others. Another famous Malaysian version of the dish is dodol durian, which uses the odorous flesh of the durian fruit.
The most common versions of dodol include rice flour, coconut milk and palm sugar or jaggery. While Southeast Asian countries often use glutinous rice flour, in Sri Lanka, we often grind our own flour from local rice varieties, which are usually less sticky.
Kalu dodol means black or dark dodol in Sinhala. The darker it is, the better it is believed to taste. This is because the darker colour indicates the amount of pure kithul jaggery present in the dish. Although the Malay community in Southeast Asia often uses palm sugar from the black sugar palm or coconut trees, kithul jaggery is made from the sap of the kithul palm (or foxtail palm) tree, which grows abundantly in the low wetlands in Sri Lanka. Kithul jaggery lends a smoky flavour to the dish.
“But many businesses now add sugar,” said Ilma Nawas, a Malay resident from Hambantota who learned to make dodol from his mother.
Commercial dodol makers, Nawas explained, also swap rice flour with refined flour. According to Niwas, the rich oily texture in dodol should come from creamy coconut milk. However, this is not always the case. “We never add oil to dodol, but most businesses don’t use pure coconut milk or reduce the amount [of milk] that they use. Instead, they add cheap cooking oil to the mixture to give the oily [mouth] feel,” he said.
Apart from making dodol for festivals, Nawas’ family also occasionally takes orders. Depending on what people prefer, they add different ingredients to the batter. This often includes ground cardamoms. As dodol became commercially available in Sri Lanka, dodol-making machines made their way to the island.
“But they make dodol too soft and silky,” said Asha Sewmini, an ambitious entrepreneur. Sandwiched between assorted shops on a busy street in Nugegoda, a suburb of Colombo, her shop Dilani Kalu Dodol sells dodol from Hambantota, their hometown, where they still live. According to Sewmini, manually stirring the mixture lends the dish its signature uneven texture. “Some parts will be crumbly and lumpy while others are soft, smooth, and gooey,” she said. “That’s the joy of eating dodol.”
Sewmini inherited her dodol recipes from her late grandmother. Forty years ago, her mother assembled a makeshift stall during the procession season in Kataragama. “Our house sits along the Kataragama road. So amma sold dodol to the pilgrims,” she said. “People would see the stall, stop their vehicle and buy it from us.”
Dilani Kalu Dodol has expanded over the years. They began supplying to restaurants and supermarkets, and opened a small outlet in Colombo. Sewmini attributes their success to their hard work and the quality of the ingredients they use, such as adding enough cashews for extra crunch and always favouring jaggery instead of sugar. “It makes all the difference in taste and texture,” Sewmini said.
In the cosmopolitan towns of Sri Lanka today, you are more likely to head home with a slab of dodol that’s prepared “cheaply”, as Nawas calls it. But wedged between high-rise structures and profit-minded ventures, small stores like Dilani Kalu Dodol are still preserving their family heritage.
“I know we can easily profit [from dodol] by using sugar or cooking oil, but we never do that,” Nawas said. “I learned to make dodol from my mother; she learned it from her mother. This is our family recipe. The original dodol. Better than anything you can get in the market.”
Some people also opt for sago or roasted and crushed mung beans in their dodol. No matter what ingredients may go into dodol, the key to getting it right is to stir the mixture often. Stirring, Nawas says, helps form the perfect crusty outside, smooth inside texture. “It also prevents the batter from sticking to the pan,” he said. “Sometimes, my hands start to hurt. But I can’t look away. If you do, your dodol is gone; the mixture will stick to the pan.” (BBC)
Life style
Rediscovery of Strobilanthes pentandra after 48 years
A Flower Returns From Silence:
Nearly half a century after it slipped into botanical silence, a ghost flower of Sri Lanka’s misty highlands has returned—quietly, improbably, and beautifully—from the folds of the Knuckles mountain range.
In a discovery that blends patience, intuition and sheer field grit, Strobilanthes pentandra, one of Sri Lanka’s most elusive endemic flowering plants, has been rediscovered after 48 years with no confirmed records of its existence in the wild. For decades, it lived only as a name, a drawing, and a herbarium sheet. Until now.
This rare nelu species was first introduced to science in 1995 by renowned botanist J. R. I. Wood, based solely on a specimen collected in 1978 by Kostermans from the Lebnon Estate area. Remarkably, Wood himself had never seen the plant alive. The scientific illustration that accompanied its description was drawn entirely from dried herbarium material—an act of scholarly faith in a plant already vanishing from memory.
From then on, Strobilanthes pentandra faded into obscurity. For 47 long years, there were no sightings, no photographs, no field notes. By the time Sri Lanka’s 2020 National Red List was compiled, the species had been classified as Critically Endangered, feared by many to be lost, if not extinct.
The turning point came not from a planned expedition, but from curiosity.
In October 2025, Induwara Sachinthana, a fourth-year medical student at the University of Peradeniya with a sharp eye for plants, stumbled upon an unfamiliar flowering shrub while trekking in the Knuckles region.
Sensing its importance, he photographed the plant and sent the images for verification, asking a simple but crucial question: Could this be the recently described Strobilanthes sripadensis, discovered from the Sri Pada sanctuary in 2022?
At first glance, the resemblance was striking. But something didn’t quite add up.
Based on the location, morphology, and subtle floral traits, the initial response was cautious: it was neither S. sripadensis nor S. pentandra—or perhaps something entirely new. Yet, as the pieces slowly aligned, and as the habitat details became clearer, the possibility grew stronger: this long-lost species had quietly persisted in the rugged heart of Knuckles.
The confirmation followed through collaborative expertise. Leading Strobilanthes specialist Dr. Renuka Nilanthi Rajapakse, together with Dr. Himesh Dilruwan Jayasinghe and other researchers, carefully examined the evidence. After detailed comparison with historical descriptions and herbarium material, the verdict was clear and electrifying: this was indeed Strobilanthes pentandra.
What followed was not easy.
A challenging hike through unforgiving terrain led to the first live confirmation of the species in nearly five decades. Fresh specimens were documented and collected, breathing life into what had long been a botanical myth.
Adding further weight to the rediscovery, naturalist Aruna Wijenayaka and others subsequently recorded the same species from several additional locations within the Knuckles landscape.
The full scientific credit for this rediscovery rightfully belongs to Induwara Sachinthana, whose curiosity set the chain in motion, and to the dedicated field teams that followed through with persistence and precision.
Interestingly, the journey also resolved an important taxonomic question. Strobilanthes pentandra bears a strong resemblance to Strobilanthes sripadensis, raising early doubts about whether the Sri Pada species might have been misidentified.
Detailed analysis now confirms they are distinct species, each possessing unique diagnostic characters that separate them from each other—and from all other known nelu species in Sri Lanka. That said, as with all living systems, future taxonomic revisions remain possible. Nature, after all, is never finished telling her story.
Although the research paper is yet to be formally published, the team decided to share the news sooner than planned. With many hikers and locals already encountering the plant in Knuckles, its existence was no longer a secret. Transparency, in this case, serves conservation better than silence.
This rediscovery is more than a scientific milestone. It is a reminder of how much remains unseen in Sri Lanka’s biodiversity hotspots—and how easily such treasures can vanish without notice. It also highlights the power of collaboration across generations, disciplines and institutions.
Researchers thanked the Department of Wildlife Conservation and the Forest Department for granting research permissions, and to the many individuals who supported fieldwork in visible and invisible ways.
After 48 years in the shadows, Strobilanthes pentandra has stepped back into the light—fragile, rare, and reminding us that extinction is not always the final chapter.
Sometimes, nature waits.
By Ifham Nizam ✍️
Life style
Desire to connection. understanding sexual health in modern relationships
A conversation about intimacy, belonging and relationships with Dr Yasuni Manikkage
In an age where relationships are shaped as much by emotional awareness as by digital connection, conversations about sexual health are finally stepping out of the shadows.
As Dr. Yasuni Manikkage explains, sexual health is not just a medical issue but a lived experience woven through communication, consent, mental wellbeing and self-respect. Many couples share a home, a bed, even children, yet still feel like “Roommates with responsibilities” rather than lovers, which often signal a lack of emotional safety rather than a lack of physical contact. When desire shifts, they may panic, blame themselves or fear the relationship is dying, instead of recognising that changes in desire are common, understandable, and often transformable with knowledge, honest dialogue, and small daily acts of connection.
Q: Why did you decide to talk about sexual desire and connection now?
A: Because so many couples quietly suffer here. They love each other, share a home, raise children, but feel like “roommates with responsibilities” rather than lovers. They rarely talk about sex openly, so when desire changes, they panic, blame themselves, or assume the relationship is dying. I want people to know shifts in desire are common, understandable, and often treatable with knowledge, communication, and small daily changes.
Q: You say there is an “education gap” in sexual health. What do you mean by that?
A: Most women have never been properly taught about their own sexual anatomy, especially where and how they feel pleasure. Many men, on the other hand, have been left to “figure it out” from pornography, jokes, and guesswork. That’s a terrible training manual for real bodies and real emotions. This gap affects how easily women reach orgasm, how safe they feel in bed, and how satisfied both partners feel in the relationship.
Q: We hear about the “orgasm gap.” Is it really not biological?
A: There are biological factors, yes, but the main gap we see between men’s and women’s orgasm rates in heterosexual relationships comes from communication, knowledge, and what I call “pleasure equity.” In many bedrooms, the script is focused on penetration, speed, and the man’s climax. Women’s pleasure is often treated as optional or “extra.” When couples learn anatomy, slow down, focus on both bodies, and talk about what feels good, that gap narrows dramatically.
Q: Most people think desire should be spontaneous. Is that a myth?
A: It’s one of the biggest myths. Movies show desire as a spark that appears out of nowhere: one glance across the room and suddenly you’re tearing each other’s clothes off. That kind of spontaneous desire does happen, especially early in a relationship. But for many people, especially women, desire is often “responsive”. That means they start feeling desire after some warmth, touch, emotional closeness, or stimulation, not before.
So, if you’re waiting to “feel like it” before you touch or connect, you may wait a very long time. For many, desire comes “after” they start, not before.
Q: How would you scientifically describe sexual desire?
A: Desire is not just a physical urge. It’s a blend of attraction to your partner’s body and personality, emotional connection and feeling cared for, a sense of self-expansion or growth, learning, feeling alive with them, trust and safety, both emotionally and physically. It’s contextual: it changes with stress, health, life stages, and relationship quality. It’s relational: it lives between two nervous systems, not just in one body. And for many, it’s responsive: you get in the mood “after” a hug, a joke, a shower together, not randomly at 3 p.m. on a Tuesday.
Q: You mentioned an “updated sexual response cycle.” What does that look like in real life?
A: Older models suggested a straight line: desire, arousal, orgasm and resolution. That’s tidy, but human beings are messy and complex. Modern understanding is more like a circle or loop. You can enter the cycle at different points: maybe you start with touch, or a feeling of closeness, or even just a decision to connect. Desire doesn’t always come first; sometimes it shows up halfway through.
For example, you may feel tired and not “in the mood,” but you agree to cuddle and share some gentle touch. As you relax and feel appreciated, arousal builds, and then desire appears. That’s normal, not fake.
Q: Are there real gender differences in how desire works?
A: There are common patterns, though individuals vary a lot. Many women tend to enter through emotional intimacy: feeling heard, understood, and safe. Physical touch then wakes up arousal, and desire follows.
Many men more often start with physical attraction or arousal. They may feel desire quickly in response to visual or physical cues, and emotional intimacy can deepen later.
Both patterns are healthy and normal. The problem starts when each partner assumes the other should work exactly like them, and if they don’t, they must be “cold” “needy” or “broken.” Understanding these differences turns conflict into curiosity.
Q: How does desire change as a relationship ages?
A: Think of three broad stages.
stage 1 – Early Attraction (0-6 months): High novelty, strong chemistry, lots of dopamine. You’re discovering each other; desire often feels effortless. stage 2 – Deepening Intimacy (6 months-2 years): You know each other better. The high settles. Desire becomes more linked to emotional closeness. Frequency may drop, and that is “normal”.
stage 3 – Maintenance and Maturity (2-10+ years): Life arrives -work, kids, money, health. Desire usually doesn’t feel automatic. It needs conscious attention, novelty, and emotional safety.
A common mistake is comparing stage 3 desire to Stage 1 and assuming, “we’ve failed.” Actually, you’ve just moved into a different phase that requires new skills.
Q: What are some main things that influence desire?
A:We can think in three layers.
Biological: hormones (testosterone, estrogen), brain chemicals (dopamine, serotonin), medical conditions like diabetes, heart disease, cancer, chronic pain, sleep problems, menopause, and genital issues such as vaginal dryness or pelvic floor pain.
Psychological: negative early sexual experiences, trauma or abuse, body image concerns, low self-esteem, anxiety, depression, and certain mental health conditions.
Relational and social: how safe and respected you feel, attachment style, quality of communication, power imbalances, work and financial stress, caregiving burdens, privacy, and cultural messages that centre on penetration over pleasure. Desire is never “just in your head” or “just in your hormones” – it’s all three interacting.
Q: What tends to kill desire in long-term relationships?
A: Several patterns show up again and again:
Resentment and unresolved conflict – small hurts that never get repaired.
Lack of emotional safety – fear of being judged, rejected, or punished for being vulnerable.
Poor communication – avoiding difficult topics, sarcasm instead of honesty.
Body image shame – feeling unattractive, “too old,” “too fat,” or “not enough.”
Power imbalance -one partner controlling decisions, money, or sex.
Sexual guilt or religious shame messages that sex is dirty, selfish, or only for reproduction.
Stress, burnout, depression -when your nervous system is in survival mode, it doesn’t prioritise pleasure.
You can’t expect desire to flourish in an environment that feels unsafe, unfair, or constantly tense.
Q: And what actually builds desire?
A: Desire thrives in a combination of safety and aliveness.
Emotional intimacy: feeling seen, heard, and valued.
Nervous system calm: your body is relaxed enough to feel pleasure, not just guard against danger.
Open communication: you can talk about wants, limits, and fantasies without mocking or shutting each other down.
Continued growth: doing new things together, seeing new sides of each other, evolving as a team.
I often say: stagnation is desire’s enemy; growth is its ally. Even small adventures -trying a new cafe, dancing in the living room, travelling a different route-can reawaken curiosity.
Q: Can you give couples a simple framework to reconnect?
A: Yes, I often share a six-step framework that’s practical and gentle.
1. Check in: Ask, “How connected do we feel lately?” Not just “How often are we having sex?”
2. Non-sexual touch: Hugs, stroking hair, holding hands – without expecting sex at the end.
3. Novelty: Try something new together: a class, a walk in a different place, a game, a shared hobby.
4. Appreciation: Tell your partner what you notice and value about them, including non-sexual qualities.
5. vulnerability: Share one fear, one hope, or one truth you usually hide.
6. Initiation: Don’t wait for desire to fall from the sky. Gently invite connection; sometimes the mood follows the movement.
You don’t need to do all of this perfectly. Even one or two steps, done consistently, can shift the energy between you.
Q: How can someone tell if their desire problem needs more attention or professional help?
A: some warning signs include:
You feel emotionally distant, even though you still love each other.
Desire has dropped sharply and is tied to stress, shame, or unspoken conflict.
You feel unable to talk about sex without fighting or shutting down.
sex is used to avoid real intimacy, or to keep the peace, rather than to connect.
You feel afraid or ashamed to say what you truly want-or what you don’t want. In these situations, talking to a doctor, a sexual medicine specialist, or a therapist can be very helpful. You are not “broken” for needing support.
Q: Many couples say, “We love each other but there’s no spark.” What do you tell them?
A: I often say, “Let’s first normalise where you are.” If you’ve been together for years, maybe raising children and navigating financial pressures, it’s normal that your desire doesn’t look like the early days. That doesn’t mean your relationship is dying.
usually, you’re in the maintenance phase. Desire is quieter but can be reawakened with intentional effort: scheduling time for each other, bringing in novelty, and rebuilding emotional safety. It’s less about chasing fireworks and more about tending a fire so it doesn’t go out.
Q: what about couples with mismatched desires – one wants sex often, the other rarely?
A: This is extremely common. The mistake is to frame it as “the pursuer is demanding” and “the less-desiring partner is rejecting.” underneath, there are often two different nervous systems trying to feel safe.
one partner might use physical closeness to feel secure and loved. The other might need emotional safety first before their body can relax into physical intimacy. When couples understand this, they stop seeing each other as enemies and start cooperating: “How can we meet ‘both’ our needs, instead of arguing about who is right?”
Q: Many people, especially women, say sex feels like an obligation. What does that signal to you as a doctor?
A: It’s a red flag – not that the person is broken, but that something important is missing. sex should be about connection, pleasure, and mutual choice. when it becomes a duty, I look for:
Emotional disconnection or resentment.
Fear of conflict or abandonment if they say no.
Lack of felt safety or freedom to express preferences.
The solution is not to “force yourself more.” It is to rebuild emotional safety, renegotiate consent and expectations, and often to have very honest conversations about what feels missing or painful.
Q: If you could leave couples with a few key messages about desire and connection, what would they be?
A: I’d highlight four truths:
Desire and emotional intimacy are deeply connected. When you feel safe, loved, and seen, desire has space to grow.
Desire changes across life and relationship stages. That’s normal, not evidence of failure.
Safety is the foundation. without trust and a calm nervous system, no technique or position will fix desire.
You have agency. Through communication, intentional connection, and sometimes professional help, it is possible to revive and reshape your sexual relationship. If you are reading this and thinking, “This sounds like us,” my invitation is simple: start with one honest conversation. Ask your partner, “Where do you naturally enter the cycle -through emotions, touch, or arousal? What helps you feel desire? What do you need from me to feel safe and wanted?”
Those questions, asked with kindness and curiosity, can quietly change the entire trajectory of a relationship.
Life style
Ramazan spirit comes alive at ‘Marhaba’
At Muslim Ladies College
The spirit of Ramadan came alive at the Muslim Ladies as the much-awaited pre-Ramadan sale “Marabha” organised by MLC PPA unfolded at SLEC the event drew students, parents and old girls to a colourful celebration filled with the aromas of traditional delicacies and the buzz of excitement from the buzzling stalls
Behind the seamless flow and refined presentation were Feroza Muzzamil and Zamani Nazeem. Whose dedication and eye for detail elevated the entire occasion. Their work reflected not only efficiency but a deep understanding of the institution’s values. It was an event, reflected teamwork, vision and a shared commitment to doing things so beautifully. The shoppers were treated to an exquisite selection of Abayas, hijabs and modern fashion essentials, carefully curated to blend contemporary trends with classic elegance. Each stall offered unique piece from intricately embroidered dresses to chic modern designs. The event also highlighted local entrepreneurs a chance to support homegrown talent. Traditional Ramazan goods and refreshment added a delighted touch, making it as much a cultural celebration as a shopping experience.
- Endless deals,endless possibilities
- Goods at reasonable prices
- Zamani and Feroza setting the bar high
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