Life style
How This Demon Dance Banishes Illnesses
in Sri Lanka’s Remote Jungles
by Zinara Ratnayake
The kankariya dance all started with a legendary demon queen named Kuweni. As dusk falls, the thumping sound of drums echoes through the jungles of central Sri Lanka. Elaborately dressed dancers spin and swirl as their ornate silver headpieces gleam and bright red ribbons trail behind them. Their chests rise and fall beneath silver-beaded breastplates and two large mango-shaped earrings adorn their ears. The dancers carry candle-lit, hollowed-out coconuts and chant verses inviting gods and demons to their ritual. Sweet-smelling smoke from jasmine incense fills the air, obscuring the view of a banana bark altar with pictures of various Buddhist deities. As hundreds gather, the dancers tell the sad tale of the mythic, magical queen Kuweni.
This is kohomba yak kankariya. Several times a year, often in April, Sri Lankans in the country’s mountainous, central region hold this ritual to cure illnesses, prevent diseases from spreading, and seek blessings from the supernatural world. While today the ceremony tells Kuweni’s story, whose name is sometimes spelled Kuveni or Sesapathi, in ancient times, the ritual was believed to have lifted the illness-causing curse Kuweni had placed on the province.
According to legend, Kuweni was born in the sixth century BC to a yakka king who ruled Sri Lanka. The Sinhala word yakka is derived from the Pali word yakkha (Pali is a liturgical language often used in Buddhist texts) and the Sanskrit term yaksha, which translates to “demon.” Dipavamsa, the oldest historical account of Sri Lanka, describes yakka as a disorderly tribe of demons who eat human flesh and fight with each other. Although her father was a demon, Kuweni may not have been one herself.
Then Prince Vijaya, a legendary Indian prince, and 700 of his followers invaded demon-controlled Sri Lanka. Kuweni appeared before the prince disguised as a hermit spinning cotton. Vijaya soon promised to marry Kuweni and make her his queen. Trusting him, she betrayed her father and demon brethren and helped the prince slaughter them. Only a few of the yakka escaped into the Sri Lankan jungles.

Queen Kuweni was said to stalk the nightmares of King Vijaya’s nephew, Panduwas, in the form of a powerful leopardess.
After Vijaya took power, he broke his promise to Kuweni and married a South Indian princess, establishing the Sinhalese people who today make up the majority of Sri Lanka’s population. Jilted and angry, Kuweni cursed Vijaya and his successors before the remaining yakka killed her out of revenge.
Later, when Vijaya’s nephew Panduwas arrived in Sri Lanka to take the throne as his uncle’s successor, Panduwas began to suffer from a mysterious illness. He couldn’t sleep. Night after night, Kuweni, in the form of a leopard, appeared in his dreams and tried to kill him. Sleep deprivation drove Panduwas insane. Kuweni finally had her revenge.
In his book Kohomba Kankariya: The Sociology of a Kandyan Ritual, social anthropologist Sarath Amunugama wrote that Kuweni’s leopard is “a symbolic representation of the fatal lie that was uttered by Vijaya to Kuweni to facilitate his conquest.” Panduwas suffered due to his uncle’s lie to the queen, wrote Amunugama.
When Lord Sakra, the ruler of heaven in Buddhist cosmology, sees Panduwas unjustly suffering for his uncle’s deceit, he tells an Indian king about a ritual that will cure the ailing Panduwas. The king performs the ritual, and Panduwas recovers. Later on, the king instructed a local prince named Kohomba to perform the ritual any time it was necessary to repel Kuweni’s illness-fueling ire. Since then, the ritual, called kohomba yak kankariya in honour of the prince, is performed any time a mysterious illness descends upon the community.
Today, folk priests—village priests who conduct ancient rites such as the kankariya—continue to perform the ritual dance whenever local communities are plagued with diseases, such as chickenpox. One such priest is 29-year-old Abheeth Shilpadhipathi, whose father and grandfather taught him the kankariya. Recently, when Shilpadhipathi drummed in a kankariya, it was to ward off the Covid-19 pandemic that plagued the country. Originally, the ceremony would’ve lasted for about seven days, but today it takes less than a day.
“Before [the kankariya] begins, the chief [folk] priest pledges to the gods their intention in conducting the ceremony,” Shilpadhipathi says. In the past, individual families performed a kankariya to cure diseases, but because it’s an elaborate, expensive event, families rarely host them anymore. Buddhist temples and large social groups now conduct them annually or seasonally both as a healing and fertility ritual and sometimes just to keep the tradition alive. “People do it to show their gratitude for a good harvest or good fortune,” says Shilpadhipathi.

A Hindu priest holds a lit coconut oil lamp in front of statues of Prince Vijaya (left) and Kuweni (right) at the Sri Subramaniam temple in the southern Sri Lankan town of Matara.
People also perform the kankariya ritual to bestow good health, wealth, and even good school grades, says Sanushki Athalage, choreographer at Thaala Asapuwa, a Sri Lankan Dance Academy in Victoria, Australia, where they teach the kankariya along with other traditional dances. “It is also about giving and being selfless in return for a prosperous life. It is a beautiful concept that brings larger communities together in a common goal,” Athalage says.
Buddhism in Sri Lanka is a complex system that incorporates “shrines, rituals, and priests” who negotiate with a vast pantheon of gods, deities, and demons, says Amunugama. Sri Lankan Buddhists believe that prayers and rituals, such as the kankariya, are a way to seek blessings and build good karma.
Religious ceremonies are also a way to prevent meddlesome demons from interfering in people’s lives. Kuweni isn’t the only entity that can cause illnesses. Local folklore is full of demons who hunt humans and make them ill. When someone becomes sick, local priests are called in to identify the specific demon causing the illness. Once identified, the priest summons and vanquishes the demon in a dance or ritual, similar to the kankariya.
One popular ritual performed in southern Sri Lanka is the Daha Ata Sanniya, which is sort of a catch-all ritual that can cure illnesses caused by 18 different demons.
Rituals like these are “performed to relieve anxieties around mysterious diseases,” says Athalage. “When families are anxious, they seek blessings and help from higher powers to cure something that they don’t understand.” For the villagers, this “excursion into the supernatural” will help them live a “relatively untroubled life,” wrote Amunugama in his book. These rituals are a way to understand the incomprehensible, like why a loved one falls ill.
Although Kuweni caused illnesses like other demons, Shashiprabha Thilakarathne, a folklore scholar at the University of Moratuwa in Sri Lanka who researches Kuweni, explains that the demon queen might’ve been human. “It’s difficult to say who she is. Folk literature tells us that she has supernatural powers. Sometimes she could even take the form of different animals,” Thilakarathne says, explaining that her “magic” made “Vijaya’s weapons fall on demons’ bodies.”
But in the last few decades, Kuweni has appeared as a character in pop culture, from television dramas to songs and plays. Kuweni has become relatable—her motives clearer. Today Vijaya is often recast as the villain and Kuweni as the maligned anti-hero. She has shifted from a female demon spawn who cursed Sinhalese people to an embodiment of the modern woman, Thilakarathne explains. She is a wife, daughter, and mother. While Kuweni shares many traits with traditional yakka, she also stands out from them. She’s demon-like, but not a demon herself.
“Kuweni, as I understand, is a model we can apply to our modern society. At one point, she’s a daughter, then a lover and parent. She goes through many different challenges in life,” Thilakarathne says, “she represents us.”(BBC)
Life style
From Vanishing Sea Snakes to DNA in a Bottle
Dr. Ruchira Somaweera on Rethinking Conservation
What happens when one of the world’s richest marine biodiversity hotspots collapses almost overnight — and no one knows why?
That was the question facing Australian authorities in the early 2000s when Ashmore Reef, a remote marine reserve in the Timor Sea, suddenly lost what once made it globally unique: its extraordinary diversity and abundance of sea snakes.
“At one point, this place had more species of sea snakes and more individuals than anywhere else on Earth,” recalled Dr. Ruchira Somaweera, one of the world’s leading reptile biologists. “Then, within a few years, everything collapsed.”
Speaking at a packed Wildlife and Nature Protection Society (WNPS) Monthly Lecture, sponsored by Nations Trust Bank and held at the BMICH, Dr. Somaweera described how the mysterious disappearance triggered a major federal investigation.
“At the time, I was a federal government scientist,” he said. “We were sent to find out what went wrong — but it wasn’t obvious at all.”
Ashmore Reef, a protected area managed by Parks Australia, was still teeming with turtles, sharks and pelagic birds. Yet the sea snakes — once recorded at rates of up to 60 individuals per hour — had virtually vanished.
The breakthrough came not from the water, but from policy.
For decades, traditional Indonesian fishers from Roti Island had been permitted to harvest sharks at Ashmore under a bilateral agreement. When Australia banned shark fishing around 2000, shark numbers rebounded rapidly.
“And sharks are the main predators of sea snakes,” Dr. Somaweera explained. “What we realised is that what we thought was ‘normal’ may actually have been an imbalance.”
In other words, sea snakes had flourished during an unusual window when their top predators were suppressed. Once sharks returned, the ecosystem corrected itself — with dramatic consequences.
“It was a powerful lesson,” he said. “Sometimes collapse isn’t caused by pollution or climate change, but by ecosystems returning to balance.”
The mystery didn’t end there. Some sea snake species once known only from Ashmore were now feared extinct. But instead of accepting that conclusion, Dr. Somaweera and colleagues took a different approach — one that combined science with local knowledge.
“Scientists often fail by not talking to the people who live with these animals,” he said. “Fishermen have decades of experience. That knowledge matters.”
Using museum records, fisher interviews and species distribution modelling, the team predicted where these snakes might still exist. The models suggested vast new areas — some the size of Sri Lanka — had never been properly surveyed.
When researchers finally reached these sites, often involving helicopters, research vessels and enormous logistical costs, they made a startling discovery.
“We found populations of species we thought were gone,” he said. “They were there all along. We were just looking in the wrong place.”
Even more surprising was where they were found — far deeper than expected.
Traditional sea snake surveys rely on night-time spotlighting, assuming snakes surface to breathe and rest. But footage from deep-sea remotely operated vehicles (ROVs) revealed that many species live in the mesophotic zone, where light fades and surveys rarely reach.
“Some of these snakes are deep divers,” Dr. Somaweera said. “They don’t behave the way we assumed.”
That insight led to one of his most remarkable discoveries — coordinated, communal hunting in the Irabu sea krait off Indonesia.
“At 40 metres deep, on the slope of an extinct volcano, we found them hunting in groups,” he said. “They take turns flushing fish and feeding. That level of cooperation was never known in snakes.”
Beyond discovery, Dr. Somaweera’s work increasingly focuses on how conservation itself must evolve.
One of the most transformative tools, he said, is environmental DNA (eDNA) — the ability to detect species from genetic traces left in water, soil or even air.
“You no longer need to see the animal,” he explained. “A bottle of water can tell you what lives there.”
His team now uses eDNA to detect critically endangered snakes, turtles and sea snakes in some of Australia’s most remote regions. In one project, even children were able to collect samples.
“A 10-year-old can do it,” he said. “That’s how accessible this technology has become.”
The implications for countries like Sri Lanka are profound. From snakebite management to marine conservation, eDNA offers a low-impact, cost-effective way to monitor biodiversity — especially in hard-to-reach areas.
Dr. Somaweera ended his lecture with a message aimed squarely at young scientists.
“We already have a lot of data. What we lack is the next question,” he said. “So what? That’s the question that turns knowledge into action.”
After nearly two decades of research across continents, his message was clear: conservation cannot rely on assumptions, tradition or good intentions alone.
“It has to be evidence-based,” he said. “Because only action — informed by science — actually saves species.”
By Ifham Nizam ✍️
Life style
Driving the vision of Colombo Fashion Week
Fazeena Rajabdeen
Fazeena Rajabdeen stands at the forefront of Sri Lanka’s fashion evolution as the Executive Director of Colombo Fashion Week.
With a visionary approach that bridges local talent with global opportunities, Fazeena has been instrumental in elevating Colombo Fashion Week into a sought-after platform for designers, buyers and industry innovators. In this interview, she shares insights on the growth of Sri Lanka’s fashion landscape, the challenges and triumphs of steering a major fashion event, and her aspirations for the future of the industry.
(Q) As Executive Director of Colombo Fashion Week, how do you define CFW’s role in shaping Sri Lanka’s fashion identity?
(A) CFW is fundamentally the backbone of Sri Lanka’s fashion industry. Over 23 years, we’ve built more than a platform, we’ve crafted an entire fashion ecosystem that didn’t exist before.
What I’m most proud of is that over 80% of the designers you see in Sri Lanka today have come through our development system. That’s not accidental, it’s the result of building infrastructure, including partnerships, brand development support, retail insights, and international networks. We’ve essentially created the conditions for a Sri Lankan fashion industry to emerge organically, rooted in our heritage but completely contemporary in its expression. This has resulted in the creation of few design education schools, fashion retailers, model academies.
CFW has given Sri Lankan fashion an identity that carries weight, one that speaks to craftsmanship, sustainability, and creative integrity. That’s the legacy we continue to build upon.
(Q) What has been your personal vision in steering Colombo Fashion Week over the years?
(A) My vision has always been about scale and sustainability, taking what was a seasonal event and building it into a year-round business ecosystem. My key focus was on developing the next generation through structured programs like emerging designers and CFW Accelerate, embedding responsibility into fashion through tools like the Responsible Meter, and expanding our reach with new editions and International partnerships.
We’ve moved from showcasing fashion to building the infrastructure that makes sustainable, commercially viable fashion careers possible in Sri Lanka. Another mission was to expand the platform so Sri Lankan designers aren’t just showing collections, they’re building brands that compete regionally, especially within South Asia.
(Q) Fashion Weeks globally are evolving. How has CFW adapted while staying true to its roots?
(A) The role of fashion platforms has evolved, as the development of fashion, the consumption of fashion and choices fashion consumers make has changed. At the core Fashion is an emotional choice hence engagement with fashion consumers remains high priority. CFW as a platform that leads the fashion industry, creates formats that effectively engage consumers with the fashion creators and with that open opportunities in Sri Lanka and internationally through BRICS, South Asia and Beyond. There are interesting new projects planned to push this forward.
(Q) How does CFW contribute to positioning Colombo as a regional fashion and lifestyle capital?
(A) CFW is known as a renowned South Asian Fashion Week and serves as a regional hub with its longstanding influence of 23 years in the region. That longevity alone has made us a reference point for South Asian fashion and we’ve become first-in-mind when people think of fashion here.
But it’s more than just presence. CFW has positioned the city with its synonymous brand name and interaction with influential people within the region as a lifestyle destination, not a peripheral market. That sustained visibility and the calibre of what we produce has put Colombo on the map as a regional capital where fashion, craft, and commerce intersect.
(Q) Sustainability and craftsmanship are growing conversations—How are those reflected in designer collections?
(A) Responsibility in fashion has been our cornerstone from the beginning. We’ve always championed Batik and traditional craft, and we’ve backed that with real resources through our craft funds.
What we’ve done differently is make sustainability measurable. The Responsible Meter we developed is a transparent scoring system that shows the environmental and social impact of each garment. Designers now build collections with accountability baked in from the start, not as an afterthought. This process is included in all emerging designer development processes.
(Q) Colombo Fashion Week has been a launch pad for many designers. What do you look for when curating talent?
(A) Above all—passion and drive. You can teach technique, refine a collection, connect someone to the right resources. But that hunger to build something, to push through the hard parts of turning creativity into a viable business That has to come from them.
We look for designers who understand that fashion is both art and commerce. They need a point of view, yes, but also the discipline to execute it consistently. The ones who succeed through CFW are the ones who see the platform as a starting point, not the finish line—they’re ready to put in the work to build a real brand, not just show a collection and continue with us in building that brand.
(Q) What role does CFW play in connecting Sri Lankan designers to global markets?
(A) CFW set out on a designer exchange programme through the BRICS International Fashion Federation, showcasing Sri Lankan talent at BRICS fashion weeks while welcoming international designers to Colombo. The platform positions Sri Lanka within the global fashion landscape while attracting international buyers and media. We have partnerships with the commonwealth countries and relevant fashion weeks. The interaction with global designers we invite during fashion week is primarily to focus on such interactions with Sri Lankan designers, opening doors for learnings and opportunities.
(Q) What can we expect from upcoming editions of CFW?
(A) Every edition has a unique focus to it and we work towards creating more expansion, more accessibility. We’re doubling down on our development programs, bringing in stronger international partnerships, deeper craft integration, and wider opportunities for designers at every stage.
We’re also looking at new formats and editions that create the Sri Lankan story in international markets.
We focus on being beyond a showcase; as the engine that drives Sri Lankan fashion forward regionally and globally. We’re building for scale and impact. The upcoming editions will reflect that ambition.
(Q) You have Co-founded the Ceylon Literary and Arts Festival, what inspired you to start and what was your original vision?
(A) It was a natural expansion, honestly. After years of building CFW and seeing the power of creative platforms, we realized there is space for the same thing for arts and literature, a space that celebrates Sri Lanka’s intellectual and cultural soft power.
The vision was simple: create a festival that puts Sri Lankan voices in conversation with regional and global thought leaders. Literature and the arts are incredible tools for cultural influence, and we weren’t leveraging that enough. Ceylon Literary and Arts Festival became that platform, a way to showcase our writers, artists, and thinkers while positioning Sri Lanka as a hub for meaningful cultural exchange.
It’s about soft power. Fashion opened doors, arts and literature deepened the conversation. Together, they tell a fuller story of who we are as a country.
(Q) What makes it unique in Sri Lanka’s cultural scene?
(A) It’s the ecosystem with its breadth and accessibility. We’ve built a festival that doesn’t silo creativity, it brings together literature, art, film, performing arts and music under one platform. That cross-pollination doesn’t really exist elsewhere in Sri Lanka at this scale.
What sets us apart is that we’ve made it deliberately accessible, students are free as our focus is the Youth. Projects and processes that empower the youth and foster creative talent from the grassroot.
(Q) What role does the festival play in promoting local writers, poets and literary talent?
(A) We platform both established names and emerging voices who haven’t had the visibility. The festival creates real dialogue and gives local talent stages they wouldn’t normally access.
We take the best of the world.
We’ve made it accessible, students get free entry, and we run a Children’s Festival for ages 5 to 11. It’s about building pathways early and giving Sri Lankan writers, poets, and creatives the exposure that launches careers.
Our winner of the first edition of the Future writers’ program, was recently awarded the acclaimed Gratiaen Award. We were happy we were able to mentor and pave the pathway for Savin and all future writers for the next generation.
(Q) What are the next dates to look out for?
(A) We have the HSBC Ceylon Literary and Arts Festival Edition 03 set to take place February 13th ,14th,15th 2026. This year’s Festival brings together creativity across all genres including the children’s festival, performing arts and Arts festival. We are proud to celebrate Sri Lankan and international Authors including the renowned author of the Bridgerton series Julia Quinn.
Following which the annual Summer edition of Colombo Fashion Week will take place in March 2026
This is for the start of 2026. looking forward to many exciting plans for the rest of the year.
Life style
The HALO Trust appoints Rishini Weeraratne as its Ambassador for Sri Lanka
The HALO Trust, the world’s largest humanitarian landmine clearance organization, has appointed Rishini Weeraratne as its Ambassador for Sri Lanka. In her new role, she will support HALO’s global mission by raising awareness of mine action, strengthening advocacy efforts, and championing initiatives to protect communities impacted by landmines and unexploded ordnance, particularly in Sri Lanka. She will also play a key role in HALO’s international engagement and communications initiatives.
HALO began working in Afghanistan in 1988. Today HALO operates in more than 30 countries and territories across Africa, Asia, Europe and Caucasus, Latin America, and the Middle East. Its teams work daily to clear landmines, deliver risk education and restore land for agriculture, homes and infrastructure. HALO gained international recognition after Diana, Princess of Wales, visited its work in Angola in 1997 which helped accelerate support for the Mine Ban Treaty. Sri Lanka is one of HALO’s longest standing programmes. HALO has been operational in the island since 2002 and has cleared more than 300,000 mines and over one million explosive remnants of war, enabling thousands of families to return home safely. HALO is the second largest employer in the Northern Province, and its workforce is 99 percent locally recruited. Women make up 42 percent of the demining teams, reflecting HALO’s commitment to local empowerment and employment in post conflict communities.
Rishini Weeraratne, Ambassador for Sri Lanka, The HALO Trust:
“It is a privilege to support The HALO Trust’s mission. Although Sri Lanka is my home country and close to my heart, I am also committed to advocating for HALO’s work around the world. Millions of people live with the daily risk of landmines and unexploded ordnance. By raising awareness and amplifying the voices of affected communities, I hope to contribute to a safer future for families everywhere.”
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