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Dansal– prompted by generosity and mercy

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Directed an accusation at me, asking, “Why do you criticize the way Buddhism is practised by many in Sri Lanka?” I was chastised; he spoke the truth. Even in my last article on Mihintale in this column, I said most Buddhists did not follow the Buddha Word – his Dhamma – but created their own version of the philosophy of the Buddha’s advice to work towards the ending of samsaric existence. They create a religion of rites, rituals and behaviour, concentrating on worship and treating the Buddha as a deity who could and would help when seeking help.

What prompted this friend to chastise me? His journey down to Colombo from Nuwara Eliya on the day following Poson Poya when he was impressed by the very many dansal he passed on the way and was flagged down to partake of what the dansale had to offer. “There is so much mercy in people,” he said, “and the desire to give. Most of those we passed were not rich, but they seemed to share what they had like manioc or gram or whatever.” He then quoted Shakespeare from The Merchant of Venice where in Act IV, Scene 1, Portia defends Antonio against Shylock demanding his pound of flesh for failing to redeem the loan the Venetian ship owner had taken from the moneylender Jew.

The quality of mercy is not strained;
It droppeth as the gentle rain from heaven
Upon the place beneath. It is twice blest;
It blesseth him that gives and him that takes.

It dawned on me the quote was relevant since most who organize and run dansales exhibit the quality of mercy. It is not merely generosity that prompts dansales but giving food and drink to those hungry and thirsty who are on a journey and thus the element of mercy coming in.

Mercy is defined as ‘compassion or forgiveness shown towards someone whom it is within one’s power to punish or harm.’ But mercy can simply mean feeling generous, exhibiting fellow-feeling; which are the major prompts for dansals.

Gathered info”

A total of 19,185 dansal have been registered across the country, in line with the Poson Poya Day celebrations, the Ministry of Health has confirmed, with 944 in Colombo, 1,792 in Gampaha, 1,264 in Kandy, 352 in Nuwara Eliya, 2,301 in Anuradhapura, 3 each in Jaffna and Kilinochchi, 17 in Mullaitivu,, …” (I have picked up numbers from a list of 26 towns). Meanwhile, a special set of guidelines had been issued by the Director General of Health Services for organisers of these outlets of food and beverages, including registration, data collection by health inspectors, supervision of preparation of food, raw material used, disposal of waste etc. It was good to know that safety and health are ensured, as far as possible, by the Health Department.

I also read an article by Kalakeerthi Dr Edwin Ariyadasa in the Daily Mirror of April 20, 2015. I quote: “The Vesak season brings in its slip stream, an enthralling spiritual joy… But, among the vast host of items that spell Vesak, there is a unique feature, which to my mind remains largely unsung and inadequately chronicled, and if celebrated at all, peripherally. This phenomenon bears the Sinhala title ‘dansala.’ I find it hard to identify an English equivalent… we can settle for the expression ‘open house.”

He goes on to write that he came across a ‘Hulan Dansala’ which inflated bicycle tyres and those of vehicles. “For all we know, some open house keepers may have borrowed a page from King Dutugemunu. They could very well have dansal where visitors would be given free shaves and haircuts. King Dutugemunu gave his people free baths, free clothes, over and above free food and drinks. The services of barbers were also free.”

Origin

The above about King Dutugemunu is one pointer to how dansal and the concept of it began. I found no definite origin in my searching of the literature. Hence my surmise that it came down from the time of the Buddha. Giving and the encouragement of charity are inherent in all religions, even in those of the time of the Buddha, like Jainism.

I like to think of pinna pata – Buddhist monks going around silently from house to house where their bowls are filled with whatever the household had to offer – as an origin of dansal. Both have the common denominators of giving, generosity, food and drink, to those walking past and needful of food.

This wonderful practice has been continuously present in our country. I remember as a kid waiting for the monk from the Katukele temple along Halloluwa Road to come on his pinna paatha round. There he stood with lowered eyes at the entrance to our open verandah and Mother with reverence and generosity, served whatever she had prepared.

This practice is observed during the three months of the Vas season by the younger monks at the Narada Bauddha Dharmayatana on Sarana Road. The young monks go on their alms round early morning. The collected food in the several bowls is mixed and all the monks resident in the Buddhist Centre partake of it for breakfast.

Thus, alms of food are a practice coming down from the Buddha’s time. Dansal extends the giving of alms to lay people.

Another national feature of long ago could be a source for dansal. In ancient times people in this country travelled distances which could not be tackled by walking, in bullock carts. Wayside ambalamas were temporary shelters for such travellers. Thus maybe, villagers along routes would look out for long distance travellers and serve them meals, if they were not equipped to cook their own. Isn’t the latter manner of being self-sufficient in food resorted to by our rural folk, even urban, who go on pilgrimage in buses and vans? They stop about an hour before meal time and while the men bathe in rivers or wewas and perchance imbibe, the cooks make hearths and cook food for the travellers.

A relative from Ratnapura used to tell us Kandy folk how they travelled to Kataragama before the motorable road from Tissa to Kataragama was opened. They would travel to Tissamaharama in their vehicles, probably stay overnights in the Tissa Rest House, and early the next morning shift themselves and their baggage to one or more bullock carts and trundle along with discomfort the nearly 12 miles to the sacred site of Kirivehera and the kovil at Kataragama. Maybe they cooked their food en route, since it took two whole days to complete the journey. Sure villagers on the way offered food and drink – a habit to be generous among people.

However, the invariable smidgeon of dung appears in some pots of curd.

Usually, money is collected for a dansal; if no sponsor is available. Most often it is a collective undertaking. Some ruthless men make Vesak and Poson opportunities for making black money. They come with lists already marked with amounts in the thousands as collected for their generous gesture. Often it’s a ferocious looking man who totes the list around. Refusal sometimes provokes abuse.

Spontaneous magnanimity

A friend of my son lived next door to where Ranjan Wijeratne resided down Maitland Place, Minister in President Premadasa’s Cabinet and also State Minister for Defense. When he was assassinated on March 2, 1991, his funeral was at his home. Thus, a long queue passed the house of my son’s friend. He and his brother spent their collected pocket money to buy bottles of aerated water. Placing a table on the roadside, they distributed drinking water and soft drinks to those in the queue – an instantaneous dansale sans all fanfare.

A video clip circulated during the Poson season was of a white woman making pancakes by the hundred and filling them with sambal or polpani. Her servants constructed a small hut and placed a table within. Her two children – aged around 7 and 5 – ran up and down in front of their dansala, persuading three wheelers particularly and pedestrians to come partake of their fare. A sight to melt the dourest heart. Generosity taught incidentally and that giving brings joy to the giver too.

Sri Lanka has an international reputation for friendliness and smiles all round. Generosity and hospitality too could be added to these attributes.



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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 the 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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