Life style
Human – Elephant Conflict Is Rising in Sri Lanka
Driven from their original habitats, the animals are raiding crops and being killed by frightened farmers, but conservationists are piloting better ways to coexist
In Makulpotha village, 89 miles northwest of Colombo, Punchibanda woke up to the trumpet of an elephant while he was sleeping in a small wooden hut built on a tree beside his vegetable farm. Fearing that the elephant could destroy his harvest of pumpkins, melons and eggplants, Punchibanda rushed to chase it away. But he could not guard his produce, and instead lost his life.
The large bull elephant charged toward the 62-year-old, who fainted out of fear; the animal crushed him to death. Over a year later, villagers still live in fear as they struggle to protect their crops from wild elephants.
Historically, elephants and humans lived in harmony in Sri Lanka. When the farmers were done harvesting their fields, they would allow elephants to feed on the stubble. But deforestation, haphazard cultivation methods and massive development projects have led to increasing human-elephant conflict in the country. Sri Lanka has the highest number of elephant deaths caused by conflict with humans, and second-highest number of human deaths caused by elephants. In 2022 and 2023, over 800 elephants in Sri Lanka died.
In a bid to balance population density across the country, people have been relocated to areas with a high density of elephants. The animals are forced to live in protected wildlife parks that have limited resources. They venture into nearby villages looking for food and water, which leads to the destruction of crops, causing the farmers to employ violent methods to get rid of them.
In other instances, elephants would get aggressive and attack farmers. If you pluck someone who lives in a town and tell them to live in a village, they would not know how to coexist with the wildlife; they would carry the fear and treat them with aggression, said Zaineb Akbarally, vice president of the Wildlife and Nature Protection Society.
People visit a sick wild elephant in Thirappane, Anuradhapura, Sri Lanka
Sri Lanka is home to a subspecies of endangered Asian elephants and had a population of over 5,000 elephants in 2011, according to a government survey. But Akbarally doesn’t think that s an accurate number since it is difficult to count elephants in the wild, and numbers appear to have been in decline. “We’ve pretty much lost all the elephants in the central highlands,” she said, adding that only one herd remained in the Peak Wilderness nature reserve and two elephants in Sinhraja, the country s last primary rain forest, that had previously belonged to bigger herds.
Elephants have been sacred to both Hindus and Buddhists in Sri Lanka and were considered a symbol of pride to ancient rulers, who employed them in battles. To this day, domesticated elephants play a key role in Esala Perahera, an annual Buddhist cultural and religious procession, where they carry a replica of Buddha s tooth relic (the holiest religious relic for Sri Lankan Buddhists) in a casket, caprisoned in extravagant sequin-embroidered outfits accompanied by fire performers, drummers and dancers in Kandy. However, wildlife activists allege that elephants are tortured by mahouts to perform during the procession.
Elephant populations in Sri Lanka started to fall during colonial rule as the Portuguese, Dutch and then the British captured them for export. Historical records also suggest that the British killed over 5,000 elephants in 15 years as they hunted them for sport. But after independence in 1948, as infrastructure projects started getting built in the country to provide land to the landless and reduce population density, forest cover was cleared and new farmlands were created next to the elephant habitats, which laid the ground for the current conflict.
In response, local authorities started fencing elephants inside protected wildlife parks. But two-thirds of the home ranges of wild elephants, which included their feeding, watering, mating and resting sites, lay outside these parks. This also led to overcrowding, and elephants ventured into villages. Many died of starvation or became malnourished.
Currently, there are 26 national parks in Sri Lanka, and most elephants live in the large ones such as Yala, Wilpattu, Udawalawe and Minneriya. But in a 2019 survey, conservationists found out that while humans lived in 70% of these elephant ranges, only 18.4% of the elephant ranges were in those protected parks.
Meanwhile, farmers were growing crops like sugarcane, rice and vegetables that elephants loved to eat, so they would raid and destroy the crops and knock down houses in the process. Farmers, who are often impoverished and vulnerable, tended to retaliate by shooting at them or bursting firecrackers. Between January and April of 2023, 38 elephants were shot dead in Sri Lanka, according to the Department of Wildlife Conservation.
Villagers also use jaw bombs to drive elephants away. To make these, they pack gunpowder and metal scraps with fodder and hide them inside watermelons and pumpkins, which detonate when bitten. While these instantly kill smaller animals, they end up wounding large animals like elephants or shattering their jawbone so they can no longer eat or drink and suffer a slow, painful death with injuries. In 2022, as many as 55 wild elephants died due to this explosive bait.
Christy Nikson, 36, a farmer in Thikkodai village in eastern Sri Lanka, uses a small, low-voltage electric fence to guard his farm, but it offers little to no help now. Elephants are smart. When they see the fence, they cover it with dry wood, step on it, and come to our paddy fields, he said. For six to eight months every year, when water is scarce, Nikson and the villagers have to battle with elephants every single day. Elephants also know the smell of wheat flour. And they love it, Nikson said. When we have flour or roti in our kitchens, they try to enter from our backyards, try to break into our homes, and take the food using their trunks.
It is a very painful situation for low-income rural communities at the heart of this conflict, according to Akbarally. The crops are their bread and butter, it s their livelihood. Suddenly, animals come and destroy your livelihood. We haven’t given people a sense of security either, she said. If there s some sort of compensation when farmers lose their crops, it can at least mitigate the animals being shot and killed.
While the government did introduce an insurance scheme in 2013 to cover elephant damage to crops, farmers complained it was difficult to claim the funds or that the coverage was limited. Pritiviraj Fernando, chairman of the Centre for Conservation and Research, explained that it s challenging to verify crop loss caused by elephants. If a farmer is not happy with the compensation, they can even encourage elephants to come and eat the crops. So these programs are very difficult to implement, he said, adding that the situation leads to distrust between farmers and local authorities.
Sri Lanka s three decades of civil war also had an impact on conflict between humans and elephants. When the war was underway in the northern and eastern regions, it forced people to flee their homes and abandon their farmlands. With limited human activity, wild elephants started venturing into these areas again. However, as many people started resettling in their villages after the war ended in 2009, it worsened conflict with the elephants.
Meanwhile, over the last few decades the government’s response has been a repeat of the past, as they have forced more elephants into smaller pockets of forest cover creating unsustainable conditions. They do this through elephant drives, which involve hundreds of people walking through the forest and chasing elephants away by making different kinds of noises, firing thousands of firecrackers or shooting at the sky. Electric fences are also erected on the boundaries of these protected areas so that elephants cannot return.
Yet often these elephants do end up returning to the villages. For instance, when shrublands were cleared for the Mahaweli Development Project a program that began in the 1960s, covering 39% of the country s area, aiming to develop agricultural land and create hydroelectric power facilities the wildlife department conducted a large elephant drive to move 130 elephants into the Wilpattu National Park, but about 50 of them returned.
Over 100 ended up returning after 150 elephants were driven into the Maduru Oya National Park in 1988. While the authorities haven’t done any major drives since 2006, they conduct smaller ones when people complain. But these kinds of drives only increase the aggressiveness of elephants and subject them to severe stress, said Fernando.
While young calves and adult females live in herds, adult males lead a solitary life. And it s often these bull elephants that raid crops and cause human deaths, injuries and damage to property. Over the years, researchers have found that while elephant drives chase away some of the herds they do not drive away the aggressive, solitary males.
Later on, when the Sri Lankan government realized they could not fence wild elephants, they started building holding grounds to retain and rehabilitate them. But conservationists believe that these grounds do not hold enough food for elephants. Audit reports have also revealed mismanagement of funds allocated for feeding elephants. Out of the 65 elephants that were housed at the first holding ground in Horowpathana National Park, 16 of them died in the first six years due to malnutrition. A few were shot dead while trying to escape the grounds. Irrespective of these concerns, the government is planning to build another holding ground in southern Sri Lanka.
“Almost half of the country is now shared by elephants and humans. So it shows that the attempt to limit elephants to protected areas has completely failed and it s not an option,” said Fernando.
Looking for ways to mitigate the conflict, Fernando and his team have been testing community fencing initiatives across villages in the country. They’ve been experimenting with different kinds of electric fences to be placed around farmland to protect human habitats, as opposed to national parks which limit elephants access to sites of food and water. These fences were removed after cultivation and animals were allowed to pass through the farmlands, which, Fernando said, reduced conflict and safeguarded crops.
But small organizations can only show the way, said Fernando. Initiatives have to be planned and implemented by the government. The government has always announced plans and appointed committees but no action has been taken on the ground. Just last year, Pavithradevi Wanniarachchi, the Minister of Wildlife and Forest Resources Conservation, said that a new policy would be formed to address the conflict, but there has been no follow-up to that statement since then.
“We need to make the right policy and governance decisions,” Akbarally said. “Instead, we are creating more conflict by setting up more and more infrastructure developments, constantly cutting down forests and putting more pressure on these animals. It s not like the elephants come out and decide one day , ‘let s go to war with humans.’”
By Zinara Rathnayake
(New Lines Magazine)
The 10-day public exhibition of the sacred tooth relic which commenced on April 18 after a respite of 16 years ends today.
Revered by millions and regarded as Sri Lanka’s seal of sovereignty, the sacred tooth relic of the Buddha, since its arrival in the island, had been the insignia of the royalty, shifting to wherever the seat of the government had moved. The most sacred relic had been sheltered in the last Sinhala kingdom of Kandy for the past three centuries in the Dalada Maligawa or the Palace of the Tooth Relic. The sacred tooth relic is revered with a continuum of deeply seated rites and rituals, evolving a tradition of its own which had caught the imagination of many foreign travelers to the island as well.
BY RANDIMA ATTYGALLE
John Davy an English physician who accompanied the Governor of Ceylon, Sir Robert Brownrigg on his tour of the Central and the Uva provinces, documents in his work, ‘An Account of the interior of Ceylon and of its inhabitants with travels in that island’ (1821) his impressions of the Dalada Maligawa and the tooth relic: ‘The Dalada Maligawa, was the domestic temple of the king, and it’s the most venerated of any in the country, as it contains the relic, the tooth of Boodhoo to which the whole island was dedicated and which is considered by good Boodhists as the most precious thing in the world.’
(spelled as in the original writing) Davy who goes onto note that he had the rare opportunity enjoyed by only a few Europeans ‘of seeing the celebrated relic when it was recovered, towards the conclusion of the rebellion (of 1818) and brought back to be replaced in the Dalada Malegawa, from which it had been clandestinely taken,’ provides a detailed description of it and even provides a sketch to give some idea of its size and form. ‘Never a relic was more previously enshrined; wrapped in pure sheet-gold, it was placed in a case just large enough to receive it, of gold, covered externally with emeralds, diamonds and rubies, tastefully arranged.’ Describing the outermost of seven caskets containing the relic, Davy writes: ‘the ornaments attached to it are extremely rich and consists of gold chains and a great variety of gems, suspended from it. The most remarkable of these is a bird hanging by a gold chain and formed entirely of diamonds, rubies, blue sapphires, emeralds and cat’s-eyes, set in gold, which is hid by the profusion of stones.’
Encrusted with gems
Colonial Secretary of Ceylon, James Emerson Tennent in the Volume 2 of his book Ceylon, provides another account of the relic accompanied by a sketch of the shrine in which it is deposited. ‘The apartment in which it is deposited is in the inmost recess of the Vihara, a small chamber without windows, in which the air is stiflingly hot, and heavy with the perfume of flowers. The frames of the doors are inlaid with carved ivory and on a massive silver table stands the bell shaped carandua, the shrine which encloses the relic, encrusted with gems and festooned with jewelled chains. The outer case contains a number of others, similarly wrought, but diminishing in size, till on removing the inner one a golden lotus is disclosed, in the centre of which reposes the mysterious tooth.’
-
- Sacred Tooth Relic
-
- Illustration from James Emerson Tennent’s Ceylon
An American professor of Historical Theology, John F Hurst in his documentation, The Country and the People of India and Ceylon (New York 1891) pens a section under the banner, The Enchanted Road to Kandy. Visiting the Temple of the Tooth, Hurst is impressed by the Kandyan craftsmanship describing it to be of a ‘style well worthy of the early Italian workers.’ He goes on to to provide a detailed account of the temple consisting of several doorways. ‘By this last doorway you enter the dark and mysterious sanctum sanctorum of the whole Buddhist faith. There is first a silver table, which stands before the shrine and await the worshipper’s gifts. You look through iron bars and behold a gilded shrine, shaped like a bell. This is a mere covering for six other shrines of decreasing size, one within the other. All are of solid gold with rubies, pearls, emeralds and other precious stones. Here are Oriental cat’s eyes encrusted into gold and silver. The two smallest of these shrines are covered with squarely cut rubies. The sacred tooth, invisible in these days, is contained in the smallest of all.’
A journey like no other
It is believed that Arahat Kema recovered the fourth left canine of Lord Buddha from the flames after the cremation and handed it over to the King of Kalinga in eastern India. For 800 years it became an object of veneration by Kalinga (present Orissa) kings. King Guhasiva during his reign, fearing that the relic being stolen by his enemy who declared war against him, entrusted it to his daughter Princess Hemamala and her husband Prince Dantha to take it to neighbouring Sri Lanka. King Kirti Sri Megawanna who reigned in Anuradhapura from 300-331 AD made the best of royal pageantry possible to receive the Sacred Tooth Relic of Lord Buddha which Princess Hemamala brought safely hidden amidst her tresses, 800 years after the passing away of Lord Buddha. Sri Lanka’s historic chronicle Mahavamsa records that the King having deposited the sacred relic in Dhammacakka Vihara (built by King Devanampiyatissa), further decreed that the sacred relic should be taken in parade around the city of Anuradhapura once a year. Mahavamsa further notes that the king spent over 900,000 kahapanas in celebrating the festival of the tooth relic. The famous Chinese Buddhist pilgrim traveller Fa Hien who visited Anuradhapura in 399 AD in his travelogue describes witnessing the celebrations replete with processions of jewel-encrusted elephants.
Thus began the tradition of the monarch of Lanka being the guardian of the sacred tooth relic. Its possession alone conferred on its owner a substantial claim to the sovereignty of the island. It was during the reign of King Vimaladarmasuriya I that the sacred tooth relic was deposited in a three-storied shrine near the palace of Kandy. His successors laboured to expand the shrine which came to be known as Dalada maligawa.
Insignia of the royalty
The relic was zealously guarded by our royals shifting its abode to multiple places of safety during foreign invasions. Prof. Lorna S. Dewaraja in her book, The Kandyan Kingdom of Sri Lanka, notes that the possession of the tooth relic alone conferred on its owner a substantial claim to the sovereignty of Sri Lanka and even Nayakkar kings ‘jealously guarded it specially when foreign invasions threatened its safety’. Prof. Dewaraja mentions that in the reigns of Sri Vijaya Rajasimha and Kirti Sri Rajasimha public exhibitions of the relic were held. ‘On both occasions a pavilion was erected in front of the Temple and the king himself exposed the relic to public view placing it on the palm of his hand. The scholar citing, several historical sources says that the practice which persists even today of displaying the relic to distinguished visitors from abroad prevailed even at that time, for Kirti Sri Rajasimha held a special exhibition of the relic for the benefit of the bhikkus and dignitaries who came from Siam. ‘The relic was held in great esteem in Siam, for the king sent a model of it to the Siamese monarch, much to his delight.’
During the 1818 rebellion in the uplands against the British rule, Wariyapola Sri Sumangala Thero smuggled the tooth relic from the Dalada Maligawa, fearing its seizure by the British and went into hiding in Hanguranketa. When the British captured the prelate and recovered the tooth relic, the rebellion too ended. John Davy in his account records that, ‘when the relic was taken, the effect its capture was astonishing and almost beyond the comprehension of the enlightened…after the recovery of the sacred relic, the possessor of which is considered by the natives the master of the country that is dedicated to it, the whole of the interior was speedily tranquilised.’
-
- Dalada exposition of 1828 as illustrated in Jonathan Forbes’ Eleven Years in Ceylon
-
- A painting of Dalada Maligawa in John Davy’s Account of Ceylon
Exposition during the British rule
A descriptive account of the first Dalada exposition during the British rule is provided by Major Jonathan Forbes in Eleven Years in Ceylon. Forbes who was privy to the four-day pageantry in May 1828, replete with ‘Kandyan pipes’ and the ‘din of tom-toms’, notes that, ‘Fifty-three years had elapased since the King Kirti Sri had openly displayed the relic; and from the revolutions which had since taken place in the country, but few people remembered the ceremony, and still fewer had seen the Dalada.’ Further in his observations, Forbes notes: ‘in front of the silver altar on which the tooth was exposed a plain tabled was placed; to this the people approached one at a time and having seen the Dalada and deposited their gifts, they prostrated themselves, then passed on and made room for others. The offerings consisted of things the most heterogenous; gold chains and gold ornaments, gold, silver and copper coins and all denominations, clothes, priests’ vestments, flowers, sugar, ereca-nuts, betel-leaves.’
Exposition as an extended ritual
Ancient texts such as Dalada Siritha offers a comprehensive account of the rituals which need to be followed by kings to pay reverence to the sacred relic as well as a code of conduct associated with it. “Since Anuradhapura times, it had occupied the pride of place with daily rituals governing it. However, a systematic constitution governing Dalada came into being during the Kurunegala era with the compilation of Dalada Siritha,” says Prof. Wimal Hewamanage from the Department of Buddhist Studies, University of Colombo.
According to historical evidence, exposition of the tooth relic had been an extended ritual of the Dalada Perahera and during foreign invasions when perahera was not possible, there had been expositions only, says the scholar. “It is during the Kandyan kingdom that Dalada exposition evolved as a separate event. The first such under the British occupancy in 1828 is believed to have been to invoke the blessings of the sacred relic to induce rain after a prolonged drought as the ancient agrarian community of ours similar to many other Asian counterparts such as India and China strongly believed in the connection between the rains and the Divine.” The tradition of Dalada exposition independent of the Esala Perahera thus continued, says Prof. Hewamanage who says that the first such exposition after independence was held in 1952.
Ramani Fernando and her team has been an intergral part of Colombo Fashion Weeks.She is still riding the high of Colombo Fashion Weeks from inception. Ramani Fernando salons has continued to create stunning hairstyles and make-up looks for the models. Through the eyes of fashion enthusiasts and attendees, Colombo Fashion week sponsored by Master Card presents itself as a series of perfectly organised catwalks, presentations and events. An entire array of stylists from ramani fernando salons works backstage at alldays making sure every part of the show runs smoothly but it is Ramani who is just one of the creatives behind Colombo Fashion Weeks, hair and make-up looks Here she breaks down the inspirations behind the scenes moments, and creative process that brings Colombo Fashion Week to life.
Ramani Fernando, one of the legends in the fashion world, garners the highest praises throughout the Colombo fashion weeks and beyond whether she’s creating a sleek pony tail, crafting an avant garde hairdo or the iconic looks ..
She speaks about the backstage , the buzz behind the scenes and how she colloborates with different designers to create looks ,what brands she is is using with each hairstyle on the models Immense success at all the fashion weeks from inception,has put her in the fashion map leading her to win many accolades and awards.
I absolutely love fashion weeks and the lead up to it. Being part of the designer vision,understanding who they want thier cast to look and feellike when they walk the runaway and executing the look is the most intense but creatively dynamic experience’ she says.
Fashion weeks are a marathon,not a sprint. It’s all about asking the right questions. My job is to dip deep,piece together the creative puzzle and bring out the vision .the designer My work is all about the designer’s vision and never aligning bound or answering to trends sometimes. Each fashion sh was a celebration of diversity and creativity showcasing hairstyles and make up that are unique and authentic as the collections.
Your work at fashion weeks has been legendary. Can you walk us through what it’s like to be backstage at these major fashion shows? How do you find inspiration to create new looks for almost all the runway shows a year?
Backstage is an exhilarating mix of chaos and creativity. There’s a pulse – a certain kind of eclectic feeling that runs through everyone, from stylists to designers to models. It’s fast, intense, but incredibly exciting My inspiration comes from everywhere—architecture, nature, street fashion, even music. But ultimately, it’s the designer’s vision that guides the look. I take that vision and elevate it with a twist that brings edge, elegance, or drama, depending on the brief.
Its no secret that many of the signature looks of your styles lean more toward the avant-garde than traditional styles. What’s your opinion on that?
That’s very true—and intentional. While we absolutely respect timeless, classic beauty, I believe hair should also be an expression of individuality and art. The avant-garde allows us to push limits, question norms, and celebrate boldness. It keeps creativity alive in the salon and challenges us to stay at the forefront of global trends.
How does it all start coming together?
It usually begins with understanding the designer’s vision. From there, I experiment with textures, shapes, and styles to find what best complements the collection. Once we have the direction, I work closely with my team to define the look so it’s practical, beautiful, and ready to handle the fast-paced environment backstage.
What’s it really like backstage for you?
It’s adrenaline-fueled! There are moments of pressure, of course—but also moments of pure magic. You see an idea you’ve carried in your mind come to life in real time. And that buzz, that intensity—it never gets erased and Love the camaraderie, the unspoken communication, the rhythm. It’s like a well-choreographed performance where everyone knows their part.
You’ve had the chance to work with many celebrities, models, and high-profile clients. Can you share some standout moments?
There have been many special moments, but what stands out most is the trust they place in me. Whether it’s for a show or a shoot, it’s always exciting to help someone feel confident and look their best. Every client brings a unique experience.
What’s in your backstage kit?
Oh, everything! A wide range of brushes and combs, of course. My go-to styling products—texturizing spray, heat protectant, finishing spray, strong-hold gel. Pins in every shape and size. A good hairdryer, flat iron, curling wand. And then there are the wild cards—glitter, feathers, hair nets, even sculpting tools—because you never know what the look might demand.
What’s it like to work at fashion weeks so many years?
It’s the most thrilling rollercoaster you’ll ever ride. The pace is fast, the expectations are high, and yet the creative freedom is unmatched. It’s also deeply collaborative—everyone brings out their best. You walk away exhausted but completely fulfilled, with a sense of pride that’s hard to describe.
Who is your favourite designer to work on?
That’s a tough to answer! Each designer brings a unique energy and perspective. But I’ve always loved working with those who aren’t afraid to take risks—who use hair as an extension of their collection’s narrative. I’ve had incredible collaborations with both local and international names, but the ones who trust you to co-create something bold—those are my favourites.
How do you see the evolution of styles from your early days to now?
It’s been fascinating. When I started, there was a strong focus on structured, polished looks. Over time, we’ve embraced more texture, more individuality, and more rebellion. Styles now celebrate diversity, authenticity, and imperfection—and I love that. The industry has grown more inclusive, and that’s reflected in the hairstyles we create today.
You are the recipients of many awards and how has that influenced your career?
Awards are a beautiful recognition of hard work, but they’re also a responsibility. They push me to keep evolving, to mentor others, and to give back to the industry that’s given me so much. They remind me never to settle—and to always aim higher, not just for myself, but for the teams I lead and the young stylists who look up to me.
Pix by Thushara Attapathu
We all crave that feeling for a skin that’s not just smooth to the touch, but also soft and wonderfully supple – a sign of health, hydration, and self-love. While the quest for this coveted skin texture can seem complex, the Body Shop has long championed a simple yet effective approach to body care. Built around a core philosophy of ethical beauty and sustainability, the beauty brand’s delightful range of cruelty-free, vegetarian products –from invigorating body scrubs to deeply nourishing and iconic body butters– provides an effective pathway to embracing your skin.
The Body Shop’s “secret” how you can easily incorporate it into your own body care routine. The approach centres around three key steps, often highlighted as the foundation of any effective body care regimen: exfoliate, cleanse, and moisturize.
Exfoliate: buff away dry skin and dead cells with an effective and beautifully scented Body Scrub.
Cleanse: Refresh and revitalize your skin with a purifying body wash or shower cream that nourishes while cleansing.
Hydrate: Lock in moisture and elevate your routine with a pampering Body Butter or Body Yogurts
By incorporating regular exfoliation to reveal fresh skin, gentle cleansing to maintain its natural balance, and generous hydration to lock in moisture, you can unlock the radiant, silky-soft skin you’ve always desired.
The Body Shop’s wide range of bath and body essentials is designed for every skin type and preference. You can choose to opt for the convenience of pre-selected skincare bundles, such as the ever-popular Shea range, or unleash your inner curator and mix and match from the brand’s extensive collection; hand-picking individual treasures like the Avocado Body Scrub for its invigorating exfoliation, the Aalmond milk shower cream for its gentle nourishment, the zesty Satsuma shower gel for a refreshing cleanse, the luxurious British rose body butter for deep hydration, and the light and fruity Strawberry body yogurt for everyday moisture. The possibilities are endless, allowing you to create a routine that perfectly suits your needs and skin type.
More than just skincare, The Body Shop champions self-love, confidence, and ethical beauty. With a commitment to cruelty-free formulations, ethically sourced ingredients, and sustainable practices, every product reflects the brand’s dedication to people and the planet. By supporting artisan communities and fair trade, The Body Shop ensures that beauty is more than skin deep—it’s about making a positive impact.Always indulge in self-care, embrace ethical beauty, and let your skin glow with The Body Shop said the release
-
Business3 days agoPick My Pet wins Best Pet Boarding and Grooming Facilitator award
-
News3 days agoNew Lankan HC to Australia assumes duties
-
Features3 days agoKing Donald and the executive presidency
-
News3 days agoLankan ‘snow-white’ monkeys become a magnet for tourists
-
Business3 days agoACHE Honoured as best institute for American-standard education
-
Features5 days agoThe Truth will set us free – I
-
Business1 day agoNational Savings Bank appoints Ajith Akmeemana,Chief Financial Officer
-
Business5 days agoPositive take on US-SL talks on tariff question buoys bourse