Life style

Golden Jubilee years of Sinhala Pop Music;

Published

5 years ago

2021/07/4

Sahan Weerasooriya

Christian youth herald an Integrative revolution

By Dr D.Chandraratna

Right at the outset I need to justify the above subtitle. The readers may be understandably perturbed that the use of the word Christian is an irrelevant identity marker, given the violence that identity markers have caused in Sri Lanka. I am acutely conscious of Amartya Sen’s advice, ‘Reason before Identity’ before we classify groups (Identity Violence, 2007). However this identity profiling is only an empirical generalization contextualized here because it has contingent social significance.

I wish to demonstrate how young, predominantly Christian youth, through Sinhala song stumbled on to foster amity, dialogue and communication between communities, ‘unloading a million bricks’ out of the Sinhala psyche (Langston Hughes, The Big Sea, 1986). Having relieved my burden I shall come to the subject proper. This article is to celebrate more than half a century of the continued dominance of Christian youth led popular Sinhala music where they reigned supreme.

Bands Galore

At independence while Sinhala music was experimenting with different forms, amidst debate and rancour the city dwelling youth were emulating the sprouting bands and vocalists in the West, and Latin America. The Beatles, Shadows, Kinks, Rolling Stones etc. and generally fast rhythm music was mimicked by the westernized youth who were mostly Christian whose talents were honed in the arts and performances of the church. The bill was split between competing groups. Among the most popular were La Ceylonians, Moonstones, Sunflowers, La Lavinians, Los Flamingos, Hummingbirds, La Bambas, Los Muchachos, Los Serenaders, Los Caberellos, Beacons, Peddlers, Sunflowers, Spitfires, Gypsies, Eranga and Priyanga and many more in the country towns including the North. The Christian schools in Colombo as St Thomas’, St Peter’s, St Joseph’s, St Benedict’s provided much needed youth to work the bands. Likewise the Christian Schools in towns of Kandy, Ratnapura, Nawalapitiya, Galle, and Jaffna followed suit supplying vocalists and instrumentalists.

The dawn of the ‘people’s revolution’ in the late fifties was turbulent. It was a time Sri Lankan society was badly challenged by language and religion thereby partitioning the pluralities and diversities that were considered the norm. The revolution was executed in a rush without debate and dialogue. Exultation was short lived and as the ideals became distant many communities felt betrayed and perceived to feel outside the Sri Lankan heritage. The thesis canvassed here is that Sinhala popular music championed by Christian youth, led an integrative revolution, which was successful in no small measure.

The sudden loss of the conviviality and robust richness of the cultural mix that was their world may have driven the youth to yearn for a mechanism to return to the beautiful old days. Sinhala pop music beckoned them as the integrative solution that many were yearning for. Their school education, mainly in the liberal arts, equipped them with a number of competencies; an intellectual tolerance, substantial questioning of dogmatism, social maturity, rejection of authoritarianism and a degree of secularizati

on outside of books. They were not oblivious to many aspects of the contemporary world.

Meteoric popularity of the Sinhala bands

With apologies to many bands and artists of yore including the Dharmaratna brothers who were the stars of the Sinhala pop I will limit myself to the trio, Indrani Perera, Annesley Malewana and Clarence Wijewardena. Indrani of the Three Sisters and Clarence and Annesley of Golden Chimes, and their bittersweet re-union in Super Golden Chimes were at the helm for the entire period. Their stamp in the pop scene has survived all these years and naturally they have been dubbed the Queens and Kings of the fifty plus year’s history of the Sinhala popular music.

The stars of Indrani, Annesley and Clarence have burned brighter for more than half a century and I will be excused for selecting the three for the purposes of this article. Indrani’s crystalline voice delivering folk like verses were framed in exquisite musical arrangements prepared by Clarence Wijewardena, the songwriter and producer extraordinaire. He was bass guitarist devising dynamic guitar breaks as a value add, especially to the moody emotion filled songs such as Dilhani and Kalpani Duwani. He once said in public that as a teen he was an avid listener to Beatles and Shadows with Cliff Richard and that after secondary school all he wanted was to make actual music with his interiorized musicality. Indrani’s vocals were often multilayered with harmonies by her sisters. Annesley’s dusky voice ranging in delivery from home based country anthems to solemn folk balladry attracted large crowds and sold the records under numerous labels.

Trained in gospel singing, in Indrani and others the Sri Lankan audiences discovered a national treasure That won lasting affection for bringing us nostalgic experiences of our own lives; beauty of the landscape, undiluted romantic innocence, and the warmth of a human community. Throughout their long and brilliant careers spanning five decades they entertained millions of Lankans. Working long hours in a undervalued vocation in the 60’s and 70’s we who are the recipients of their precious gift owe them an enormous debt of gratitude. A career in music is hard work, a lot of sacrifice, but more importantly need a lot of perseverance and patience.

The integrative revolution

The singer and audience relationship is about connection; above all an emotional bond that make you cry, laugh, think, hold out a hand, in brief empathic union. The bands playing western music were moving the people on the dance floor while the Sinhala groups were moving people in an atmospheric emotional direction. Beyond the form they also were driving hard a message to bring the nation together. In sonata style, without big guitar moments, warbling in unhurried tunes, fittingly mellow with mundane lyrics made an impressive appeal.

It was the immense capacity to put together a poetic collection of images, sounds, scents and stories, wrapped in mellifluous but simple words. They produced a grand alchemy of songs all testimony to the indigenous artists’ engagement with the country and its people, the common folk. At the same time they evoked something within all and we felt connected. It was a part of the little tradition of the Sri Lankan culture that brought us together.

This change in the music topography and culture that took place from the decade of the 60’s points to something beyond the confines of musical creation and musical thought to the wider sphere of social life and social strife. This was an integrative revolution responding to kindred developments in the realm of wider society. The integrative revolution was led by the suburban Christian youth.

Clarence Wijewardena, mindful of the furious forces that were beating against the barriers that hemmed them in, stuck to his motto throughout: semplice-sempre, simple in style and presentation. Contemporary reality mirrored and expressed in spirited conversations with few instruments, he was able to compose songs like Sigiriya, Ruwanpuraya , Kalu ganga Udarata Kandukaraye, Dunhinda Manamali, Wana bambaro ohoma hitu, Dilhani, Ela dola piruna Gon Bassa, Mango nanda, Gamen liyumak avilla, Udarata niliya heda wage, Kalu mame, and many others disregarding formalistic aspects of language and idiom. Of course some of the words were criticized and even censored for being rustic.

Use of words such as Himihita wetiyan, Umbata rideyinam, ohoma hitu, and bithu sithuwam neluwo were subjected to trenchant criticism. But the most important fact was that this music, lyrics and tempo appealed to all segments of society, Buddhists, Christians, Hindu and Muslims could enjoy breaking ethnic and class barriers. In sociological parlance it can be said that while the earlier bands and music were westernized, the Sinhala pop music was sanskritized.

The authoritative Indian sociologist M.N.Srinivas captured the social changes in the 1960’s in India by devising the term sanskritization for a similar process that we can freely use to describe the changes in Sri Lanka ushered in by popular music. Even to the urban society it impressed both on an intellectual and emotional level. I may be pursuing a tenuous connection leading to a dead end but I considered it necessary to record this transformation as a valuable contribution, as reminded by Reverend Malcolm Ranjith quite candidly. It was a social movement and the implied consequences may not be intended. However as Hegel once noted philosophy should avoid political entanglements.

Music and song became the catalyst that unleashed the forces and opened vistas of all communities including the upper middle classes to fall in line. No doubt there was opposition but there were also entrepreneurs like Gerald Wickremasooriya who unstintingly offered assistance. Perhaps they understood the underlying integrative element because it was a contrapuntal message, given better than any political pamphleteer. Popular artists liberated the melody from its tight constrictive wordy bodice and made it part of the common man’s idiom. More importantly, the text invited all social classes and communities to embrace the ethos of our common Sri Lankan heritage. Maw bima obei sithala, rata deya kere bandila, panamen obei sithala, pili gatha yuthui puthune, they pleaded.

One needs only a comparative perspective to understand how the thought content of their music presented a contrasting but an inclusive society in which all communities and religions to wipe out that ordre positif of the old feudal regime and enter a much better ‘ordre naturel’ preordained by the all-wise and all loving deities whose work men can mar but never mend. Was that the confidence they possessed to accomplish their task fighting all barriers that playwrights like Professor Sarachchandra could not easily dismantle.

Professor K.N.O Dharmadasa noted in an introduction to a booklet on Maname the interesting and enlightening dialogue between Professor Sarachchandra and a Cinnamon Gardens lady on the steps of the Lionel Wendt theatre on one of the early days of Maname where the lady said that Sinhala nadagama appealed nicely to the likes of her kitchen maid. No more profound expression of the class divide of the Sri Lankan Weltanschauung is needed. The upper classes were steeped in a world quite alien to the common Sri Lankan heritage. We therefore pose the question whether the musicians, mostly brought up in the Christian Church background lifted the impenetrable barricades as they sang ‘Api enawa murakawal okkoma bindala’ with much more ease, one wonders.

In the 1950s and sixties the freedom, equality and liberty that independence had granted to Sri Lanka was blotted out by dark shadows of communalism and religious bigotry, a society already fractured by caste and creed. The Bandaranaike revolution was hardly inclusive. The politics at the time failed to create a liberated society, a society that is able to express a richer and fuller life. The people’s revolution brought out the monstrosity of communalism more repulsive than the semi feudal class oppression that it was intent on driving out.

Here we draw the power of the form and thought of creative art in song and music. These musicians, who were the progeny of parents outside the ‘purists’ managed to enter the depths of the consciousness of those who were distracted by the people’s revolution and unobtrusively connected them with the Sinhala mainstream society. While appealing to the common multitude they also entered the homes of the rich and famous freely and all this without political undertones.

All we can say is ‘Thank you for the music and thank you for bringing us close’.

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Life style

The last great landscape

Published

9 hours ago

2026/07/12

Thilina Walpola

Why the future of the Sri Lankan

elephant will define the country’s future

Every civilisation is remembered not only for the monuments it built, but also for the landscapes it chose to preserve.

Sri Lanka’s ancient reservoirs, majestic stupas and remarkable irrigation systems continue to inspire admiration centuries after they were constructed. Equally remarkable, though often overlooked, is another inheritance that has endured alongside them.

Across the island’s dry-zone forests, elephant herds still move through landscapes that have sustained both wildlife and human communities for millennia, reminding us that Sri Lanka’s history has always been inseparable from the natural world.

Long before ecology became a recognised scientific discipline, the architects of Sri Lanka’s ancient hydraulic civilisation understood a truth that modern environmental science has since reaffirmed: forests, water and human prosperity are intimately connected. The vast network of reservoirs and canals that transformed the dry zone into one of the world’s greatest agricultural civilisations depended upon healthy forested catchments to regulate rainfall, protect watersheds and replenish water supplies. Those same forests were home to elephants, whose movements helped shape dynamic ecosystems long before the rise of Anuradhapura.

The relationship between people and elephants was never without challenges, but for centuries both occupied the same broad landscapes. Seasonal cultivation, extensive forest cover and relatively low human population densities created conditions that allowed coexistence to evolve naturally. The lesson from history is not that conflict never existed, but that healthy landscapes made coexistence possible.

Against this historical backdrop, World Elephant Day on August 12 should become more than an annual observance. It should invite the nation to reflect upon the future of the landscapes that have shaped both its civilisation and its wildlife.

The future of the Sri Lankan elephant is not merely a wildlife issue.

It is a question about the future of the nation itself.

The Sri Lankan elephant (Elephas maximus maximus) is one of the island’s most distinctive natural treasures. Found nowhere else in the world, this endemic subspecies represents a unique evolutionary lineage that has adapted to Sri Lanka’s diverse landscapes over thousands of years. It is also one of the country’s most important keystone species, playing a vital ecological role that extends far beyond its own survival.

As elephants move through forests and scrublands, they disperse seeds, create natural clearings, maintain grasslands and shape habitats that support countless other plants and animals. Their presence helps sustain ecological processes upon which healthy forests depend. Protecting elephants, therefore, means protecting entire ecosystems.

Those ecosystems provide benefits that reach every citizen, whether they live in a rural village or an urban centre. Forests occupied by elephants regulate river flows, protect reservoirs, reduce soil erosion, store carbon and strengthen resilience against climate change. They safeguard biodiversity while supporting agriculture, tourism and water security.

Seen in this context, elephant conservation is not simply about preserving a charismatic species.

It is about protecting the natural infrastructure that sustains Sri Lanka’s economy and society.

Yet this relationship has become increasingly fragile.

Human-Elephant conflict has emerged as one of Sri Lanka’s most complex environmental and rural development challenges. Every year, lives are lost, crops are destroyed and hundreds of elephants die through preventable causes. Behind these statistics lie profound social and economic consequences for farming communities living at the interface between people and wildlife.

Scientific research has transformed our understanding of this conflict. Around 70 percent of Sri Lanka’s wild elephants live outside formally protected areas, occupying landscapes that include secondary forests, scrublands and traditional agricultural areas. This is not evidence that elephants have abandoned protected areas. Rather, it reflects the long-standing ecological reality that elephants have always depended upon wider landscapes extending beyond national parks.

The challenge, therefore, is not simply to protect elephants within isolated reserves.

It is to manage shared landscapes more intelligently.

This requires a fundamental shift in thinking. Instead of viewing Human-Elephant Conflict solely as a wildlife problem, Sri Lanka must recognise it as a challenge of landscape planning, governance and sustainable development. The question is no longer how to separate people from elephants completely, but how to design landscapes where both can thrive safely.

That shift in thinking forms the foundation of a new conservation philosophy, one that offers Sri Lanka an extraordinary opportunity to become a global leader in human-elephant coexistence. It is a vision rooted in the island’s own history, strengthened by modern science and guided by the belief that conserving elephants ultimately means conserving the landscapes that sustain us all.

A new conservation philosophy for a changing Sri Lanka

For much of the past century, the conservation of elephants has been shaped by a philosophy of separation. National parks were established, electric fences erected and elephants translocated or driven away from areas where conflict occurred.

While these measures have often been necessary to protect both people and wildlife, experience has shown that they cannot, by themselves, provide a lasting solution.

The reason is increasingly clear.

Human-elephant conflict is not fundamentally a problem of elephant behaviour. It is a consequence of how landscapes are planned, managed and transformed.

Elephants are intelligent, highly adaptable animals with extensive home ranges that have evolved over centuries. They continue to move along traditional routes in search of food, water and shelter, regardless of administrative boundaries. As forests become fragmented by settlements, roads, commercial agriculture and other forms of development, these ancient pathways increasingly intersect with human activities, creating conflict that neither elephants nor rural communities seek.

This understanding has prompted a profound shift in conservation thinking.

Instead of asking how elephants can be confined within protected areas, scientists are increasingly asking how landscapes can be managed to accommodate both people and wildlife safely. This approach, known as landscape-scale conservation, recognises that biodiversity cannot be sustained within isolated protected areas alone. It depends upon maintaining ecological connectivity across wider landscapes where forests, agriculture, water resources and human settlements coexist.

Every landscape that can sustain elephants is also a landscape capable of sustaining people.

Sri Lanka is uniquely positioned to embrace this approach.

Unlike many elephant-range countries, the majority of Sri Lanka’s wild elephants live outside protected areas, occupying secondary forests, scrublands, village commons and traditional agricultural landscapes. Rather than viewing this as a conservation failure, it should be recognised as evidence of the remarkable adaptability of the Sri Lankan elephant and the island’s long history of coexistence.

This adaptability may prove to be one of Sri Lanka’s greatest conservation advantages.

At the same time, Sri Lanka is undergoing a demographic transition that distinguishes it from much of Asia. Population growth has slowed significantly and is expected to stabilise before gradually declining during the coming decades. While pressures on land will remain considerable, the country has a unique opportunity to plan future landscapes more strategically than nations facing continuing rapid population growth.

This presents a rare opportunity.

With enlightened land-use planning and science-based conservation, Sri Lanka could become one of the world’s foremost examples of long-term coexistence between people and free-ranging Asian elephants.

A key element of this emerging philosophy is the concept of Elephant Managed Ranges.

Rather than attempting to exclude elephants from every human-modified landscape, Elephant Managed Ranges recognise that many areas outside protected forests have supported elephants for generations and can continue to do so under appropriate management. The objective is neither unrestricted elephant movement nor unrestricted human expansion. It is the careful management of shared landscapes to minimise conflict while maintaining ecological integrity.

Within these landscapes, community-managed electric fencing can protect villages and cultivated land without unnecessarily restricting elephant movements through surrounding habitats. Habitat restoration, ecological corridors and better land-use planning can further reduce conflict while allowing wildlife to continue performing its vital ecological functions.

This approach places local communities at the centre of conservation.

Farmers are not simply victims of Human-Elephant Conflict. They possess generations of practical knowledge about elephant movements, seasonal patterns and local landscapes. Their experience, combined with scientific research, should guide future conservation strategies. Conservation succeeds when rural communities become active partners rather than passive recipients of government interventions.

Modern technology can further strengthen this partnership.

Satellite imagery now enables continuous monitoring of forests and land-use change. GPS telemetry provides detailed information on elephant movements and habitat use. Artificial intelligence can analyse large ecological datasets to identify emerging conflict hotspots and improve early-warning systems. Drone technology and remote sensing can assist wildlife officers in monitoring inaccessible areas and responding more efficiently to incidents.

Technology alone, however, is not the solution.

Its value lies in supporting informed decision-making based upon reliable scientific evidence. Effective conservation still depends upon strong institutions, interdisciplinary collaboration and the willingness to integrate research into public policy.

Climate change adds another dimension to this challenge.

Sri Lanka is already experiencing more frequent climatic extremes, including prolonged droughts, intense rainfall, floods and increasingly variable seasonal weather influenced by the El Niño-Southern Oscillation, the Indian Ocean Dipole and fluctuations in the monsoon systems. These changes affect water availability, agricultural productivity and wildlife distribution across the island.

Healthy forests provide one of the country’s most effective natural defences against these impacts. They protect watersheds, regulate streamflow, reduce soil erosion and maintain ecological resilience during periods of climatic stress. The same forests that sustain elephants also safeguard reservoirs, rivers and agricultural systems upon which millions of Sri Lankans depend.

Protecting elephant landscapes therefore strengthens the country’s resilience to climate change while conserving biodiversity and securing essential ecosystem services.

The future of the Sri Lankan elephant will not be secured through fences alone.

It will depend upon whether Sri Lanka has the wisdom to manage its landscapes as interconnected living systems, where forests, water, wildlife and people are recognised as partners in a shared future.

From Conservation to National Vision

The future of the Sri Lankan elephant will ultimately be determined not by wildlife management alone, but by the choices Sri Lanka makes about its own future.

Around the world, governments are beginning to recognise that nature is not simply something to be protected. It is an essential component of national wealth. Forests, wetlands, rivers and biodiversity are increasingly understood as natural capital that supports economic growth, food security, public health and climate resilience.

The Sri Lankan elephant is one of the country’s most valuable natural assets.

Its importance extends far beyond wildlife tourism or cultural symbolism. The landscapes that sustain elephants also regulate water supplies, protect watersheds, conserve biodiversity, store carbon and strengthen the resilience of ecosystems upon which millions of people depend. Healthy elephant landscapes underpin agriculture, reduce the impacts of floods and droughts and contribute directly to the nation’s environmental security.

Conservation should therefore no longer be viewed simply as a public expenditure.

It is a long-term investment in Sri Lanka’s prosperity.

Nations that conserve their natural capital strengthen their economic capital. The two are increasingly inseparable.

Every healthy elephant landscape generates ecological, economic and social benefits that far exceed the cost of protecting it. Increasingly, these landscapes will also become valuable within emerging international mechanisms for biodiversity finance, ecosystem restoration and climate adaptation.

Protecting elephants, therefore, is also an investment in Sri Lanka’s future competitiveness.

A Whole-of-Government Responsibility

No single institution can resolve Human-Elephant Conflict.

The Department of Wildlife Conservation has a central role, but the future of elephants is equally influenced by decisions made in agriculture, forestry, irrigation, transport, tourism, finance, rural development and land-use planning.

This is why elephant conservation should become a whole-of-government responsibility.

Sri Lanka now has an opportunity to establish a Presidential Initiative for Human-Elephant Coexistence and National Elephant Conservation, bringing together all relevant ministries and institutions under a shared national vision.

Working through the Presidential Secretariat, such an initiative should coordinate the efforts of the Ministries responsible for Environment, Wildlife, Forest Conservation, Agriculture, Irrigation, Tourism, Finance, Digital Technology and Rural Development. Provincial Councils, Local Authorities, universities, research institutions, conservation organisations, farming communities and the private sector should all become partners in implementing practical, science-based solutions.

This should not be viewed as another environmental programme.

It should be recognised as a national development initiative that strengthens biodiversity, water security, climate resilience and sustainable rural livelihoods simultaneously.

Successful conservation depends upon collaboration rather than institutional fragmentation.

Planning for the next generation

Meaningful conservation cannot be planned within five-year political cycles.

Elephants live for six or seven decades. Forest restoration takes generations. Climate change will continue to reshape landscapes throughout this century.

Sri Lanka, therefore, requires a long-term national framework that extends beyond successive governments.

A National Elephant Conservation and Management Master Plan (2027–2057) would provide that continuity.

The Master Plan should establish a clear national vision supported by measurable objectives, regular independent scientific review and adaptive management based upon emerging research.

It should identify priority elephant landscapes, strengthen ecological corridors and integrate Elephant Managed Ranges into national land-use planning. Habitat restoration, community-managed fencing, improved compensation mechanisms, biodiversity finance and conservation education should become central components of the strategy.

Modern technologies must also become integral to conservation management. Satellite monitoring, GPS telemetry, artificial intelligence, remote sensing and predictive modelling can transform the way Sri Lanka understands elephant movements, anticipates conflict and manages landscapes. Used responsibly, these tools will enable conservation decisions to become increasingly proactive rather than reactive.

Above all, the Master Plan should ensure continuity.

Governments may change.

Policies may evolve.

The national commitment to conserving elephants and the landscapes they inhabit should remain constant.

Sri Lanka’s opportunity to lead

Few countries possess the combination of advantages that Sri Lanka enjoys.

The island supports one of the world’s highest densities of wild Asian elephants and the endemic Sri Lankan elephant (Elephas maximus maximus), found nowhere else on Earth. It possesses internationally respected conservation scientists, a long history of coexistence between people and elephants and a demographic transition that creates opportunities for long-term landscape planning unavailable to many other elephant-range countries.

These are strategic national assets.

If managed wisely, they place Sri Lanka in a unique position to become the world’s leading example of landscape-scale coexistence between people and free-ranging Asian elephants.

The international community is searching for successful conservation models that reconcile biodiversity protection with human development.

Sri Lanka has the opportunity not merely to participate in that conversation, but to lead it.

By integrating science, public policy and community participation, the country can demonstrate that conservation and development are not competing objectives. They are mutually reinforcing.

Such leadership would strengthen Sri Lanka’s international reputation while contributing meaningfully to global biodiversity conservation and climate resilience.

Beyond World Elephant Day

World Elephant Day should mark more than an annual celebration of one of the world’s most remarkable animals.

It should become a national reminder that the future of the Sri Lankan elephant is inseparable from the future of the country’s forests, watersheds and rural landscapes.

The science already exists.

The conservation expertise already exists.

The technology is available.

The policy foundations are increasingly well established.

What remains is the national leadership required to unite these strengths within a shared long-term vision.

History teaches us that great civilisations endure because they understand the relationship between people and the natural systems that sustain them. Sri Lanka’s ancient hydraulic civilisation flourished because forests protected water and water sustained society. Modern science has reaffirmed the same principle.

The forests that shelter elephants also safeguard rivers, reservoirs, biodiversity and the resilience of communities facing an increasingly uncertain climate.

To conserve those landscapes is to invest in the country’s future.

World Elephant Day should, therefore, become more than an occasion for reflection.

It should become the moment when Sri Lanka commits itself to a new national covenant: one that recognises elephant conservation as an integral part of environmental security, sustainable development and responsible stewardship of the nation’s natural heritage.

For, in the end, the future of the Sri Lankan elephant is not simply about ensuring the survival of an endangered species. It is about whether Sri Lanka possesses the wisdom to preserve the living landscapes that shaped its civilisation, the foresight to restore those that have been diminished, and the vision to entrust this enduring natural legacy to generations yet unborn.

About the Author: Dilum Alagiyawanna

is a telecommunications engineer turned environmental and wildlife conservationist, citizen scientist and wildlife documentary filmmaker. He is an environmental policy researcher and writer whose work integrates science, public policy and sustainable development to advance wildlife conservation, climate resilience and landscape-scale environmental management, with particular emphasis on the long-term conservation of Sri Lanka’s elephants and other threatened species.

By Dilum Alagiyawanna
Civilisation Shaped by Forests,
Water and Elephants

Life style

Global style takes centre stage with CCWE

Published

9 hours ago

2026/07/12

Thilina Walpola

Powerful gathering of entrepreneurs driving creativity, enterprise and global connections

This month July 16th, 17th, 18th and 19th, the international spotlight will turn to Colombo as the CCWE (Ceylon Chambers of Women Entrepreneur) Fashion Week and International Summit will be held at Cinnamon Life, supported by HNB, and hosted by Cinnamon Life. This event will usher in an extraordinary celebration of style, creativity and innovation, bringing together acclaimed designers, industry leaders, emerging talents and fashion visionaries from around South Asia. Organised by the Ceylon Chamber of Women Entrepreneurs (CCWE) under the theme ‘Threads of Inclusion. Woven from Every Walk of Life,” this event goes far beyond a traditional fashion week.

This event promises to be a defining moment in Sri Lanka’s fashion calender. The runway will become a canvas of artistic expression, where sculptured silhouettes, exquisite textiles, impeccable tailoring and masterful craftsmanship come together in collections that celebrate both heritage and contemporary design. Each collection will offer competing narratives revealing fashion as an ever evolving dialogue between culture, identity and imagination. The event promises an unforgettable experience where fashion transcends trends and become a powerful expression of culture, identity and innovation. With Colombo welcoming the creative community. this landmark celebrations is poised to elevate Sri Lanka’s presence on the global fashion stage with confidence, sophistication and unmistakable style

What is the CCWE Fashion Week and International Summit 2026?

The CCWE Fashion Week & International Summit 2026 is Sri Lanka’s premier platform that brings together fashion, entrepreneurship, trade, sustainability, innovation, and social inclusion under one national initiative.

Organised by the Ceylon Chamber of Women Entrepreneurs (CCWE) under the theme “Threads of Inclusion—Woven from Every Walk of Life,” the event goes far beyond a traditional fashion week. It is a social impact movement designed to empower women entrepreneurs, showcase emerging designers, celebrate diversity, create international business opportunities, and position Sri Lanka as a regional hub for inclusive and sustainable fashion.

The four-day programme will feature :

International Summit with regional and global speakers, Fashion showcases by leading Sri Lankan and South Asian designers, Community fashion segments highlighting women from diverse backgrounds, Women’s Leadership Awards, Trade and networking opportunities, youth, innovation and entrepreneurship initiatives

The event also serves as a fundraising platform to strengthen women-led enterprises and create lasting economic opportunities across Sri Lanka.

CCWE Fashion Week and & International Summit 2026 will be held from 16th to 19th July, 2026, at Cinnamon Life, Colombo.

The programme includes: 16th July – International Summit and Opening Ceremony, 17 July – Fashion Showcases and Designer Collections, 18 July – Grand Finale Fashion Show, 19 July – Trade Fair, Business Networking and Community Engagement Programme

What our partners say –Manoji Wadugodapitiya

“Fashion has the power to transform lives, but true beauty lies in creating opportunities for everyone. What inspires me most about the CCWE Fashion Week is its commitment to ensuring that women from every background are given a platform to shine. It is not merely a fashion event—it is a celebration of courage, resilience and possibility.

Sadee Greenwood

“The CCWE Fashion Week represents a fresh direction for Sri Lanka’s fashion industry. It beautifully combines creativity with purpose. It is exciting to see fashion being used as a vehicle for social impact, entrepreneurship and international collaboration. I am proud to be associated with an initiative that gives back to society while elevating Sri Lankan talent.

Prathiba Liyanaarachchi – Miss Sri Lanka 2025

“As Miss Sri Lanka 2025, 1 believe every young woman deserves the confidence to dream beyond her circumstances. CCWE Fashion Week sends exactly that message. It celebrates confidence, diversity and empowerment while inspiring the next generation of women leaders. I am honoured to be part of this meaningful journey.

Professor Samudrika Wijayapala, Designer, Panel Judge

“Having evaluated the designers, I have been impressed by the remarkable creativity and originality displayed this year. Beyond technical excellence, many collections reflect meaningful stories of culture, sustainability and inclusion. CCWE Fashion Week is nurturing not only talented designers but responsible creators who understand the power of fashion to influence society.”

Gihan Dassanayake, Head Choreographer

“Fashion is storytelling through movement. Our responsibility is not simply to create beautiful runway presentations but to allow every model to confidently tell their own story.

This year’s choreography reflects the diversity of Sri Lanka and South Asia, bringing together experienced professionals alongside first-time community participants. Watching them walk the same runway with equal confidence truly captures the spirit of inclusion that defines this event.

Sherly Jayawardena,

Chairperson – Ceylon Chamber of Women Entrepreneurs (CCWE)

“CCWE has always believed that entrepreneurship is one of the strongest tools for social and economic transformation. This Fashion Week reflects our vision of building an inclusive ecosystem where women, communities and businesses grow together. Every partnership, every designer and every entrepreneur participating in this event becomes part of a much larger movement to create opportunity for future generations.

Dr. Ayanthi Gurusinghe,

President – Ceylon Chamber of Women Entrepreneurs (CCWE)

“CCWE Fashion Week & International Summit 2026 is much more than a fashion event—it is a national movement for inclusive economic development.

Our vision is to weave together entrepreneurs, designers, policymakers, development partners, communities and international delegates onto one platform where opportunity is accessible to everyone.

The theme, ‘Threads of Inclusion—Woven from Every Walk of Life,’ reflects our belief that every individual has a story worth celebrating. Whether they are from a rural village, an urban business, a differently-abled community, or an emerging entrepreneurial background, they all deserve visibility and opportunity.

Through this initiative, we aspire to position Sri Lanka as South Asia’s leading destination for inclusive fashion, women-led enterprise development and sustainable innovation while creating meaningful economic opportunities that extend well beyond the runway.

By Zanita Careem

Life style

Experience a culinary journey with NH Collection Colombo

Published

9 hours ago

2026/07/12

Thilina Walpola

Passionate stewardess with genuine hospitality

NH Collection Colombo, offers an array of dining experiences that bring together diverse cuisines, distinctive venues, and memorable moments in the heart of the capital. Guiding these experiences is Executive Chef Priyantha Vithanage, whose extensive industry experience and passion for innovation continue to shape the hotel’s gastronomic offerings. With expertise spanning a variety of international and local cuisines, he plays a key role in curating distinctive menus and memorable dining experiences that reflect creativity, quality, and authentic flavours.The culinary journey begins at AYU, where guests can enjoy an extensive selection of local and international cuisine throughout the day. From breakfast through to dinner, the restaurant presents a vibrant dining atmosphere, complemented by themed dining experiences inspired by flavours from around the world.

Those looking to explore the vibrant tastes of Thailand can step into Thai Rasa, where renowned Thai Mama brings together traditional recipes and contemporary presentation in an elegant setting. Whether for a business lunch, an intimate dinner, or a private celebration, the restaurant offers a memorable dining experience accompanied by warm hospitality and dedicated private dining spaces.

The journey continues at Adityaa, where the rich traditions of Indian cuisine are celebrated through a menu carefully crafted by the hotel’s resident Indian Chef Mangala. Bringing authenticity to every dish, he takes pride in preparing many of his own spice blends, ensuring rich flavours and a true taste of India. Guests can savour an array of flavourful thalis, aromatic biryanis, and freshly handcrafted naans paired with traditional home-style curries, creating a dining experience that is both comforting and satisfying.

As the sun begins to set, Vistas Rooftop Bar offers the perfect setting to take in panoramic views of Colombo’s skyline. Guests can unwind with signature cocktails, premium spirits, fine wines, and flavourful bites while enjoying live entertainment and the vibrant atmosphere of the city. From sundown high tea experiences to relaxed evenings under the city lights, every visit offers a unique perspective of Colombo.

Beyond its signature restaurants, NH Collection Colombo also offers inviting spaces for guests seeking a more relaxed setting. Collections serves freshly brewed coffees, handcrafted cakes, pastries, refreshing shakes, and sweet treats, making it an ideal stop throughout the day. Mansion, the hotel’s exclusive bar and private lounge, provides a sophisticated retreat where guests can enjoy expertly crafted beverages, pre-dinner cocktails, relaxed conversations, or the venue’s renowned Irish coffee in an intimate atmosphere. NH Collection Colombo welcomes guests to discover exceptional dining experiences and create memorable moments in the heart of Colombo.