Features
Making ‘Sinhala Studies’ globally relevant
On 8 January 2026, I delivered a talk at an event at the University of Colombo marking the retirement of my longtime friend and former Professor of Sinhala, Ananda Tissa Kumara and his appointment as Emeritus Professor of Sinhala in that university. What I said has much to do with decolonising social sciences and humanities and the contributions countries like ours can make to the global discourses of knowledge in these broad disciplines. I have previously discussed these issues in this column, including in my essay, ‘Does Sri Lanka Contribute to the Global Intellectual Expansion of Social Sciences and Humanities?’ published on 29 October 2025 and ‘Can Asians Think? Towards Decolonising Social Sciences and Humanities’ published on 31 December 2025.
At the recent talk, I posed a question that relates directly to what I have raised earlier but drew from a specific type of knowledge scholars like Prof Ananda Tissa Kumara have produced over a lifetime about our cultural worlds. I do not refer to their published work on Sinhala, Pali and Sanskrit languages, their histories or grammars; instead, their writing on various aspects of Sinhala culture. Erudite scholars familiar with Tamil sources have written extensively on Tamil culture in this same manner, which I will not refer to here.
To elaborate, let me refer to a several essays written by Professor Tissa Kumara over the years in the Sinhala language: 1) Aspects of Sri Lankan town planning emerging from Sinhala Sandesha poetry; 2) Health practices emerging from inscriptions of the latter part of the Anuradhapura period; 3) Buddhist religious background described in inscriptions of the Kandyan period; 4) Notions of aesthetic appreciation emerging from Sigiri poetry; 5) Rituals related to Sinhala clinical procedures; 6) Customs linked to marriage taboos in Sinhala society; 7) Food habits of ancient and medieval Lankans; and 8) The decline of modern Buddhist education. All these essays by Prof. Tissa Kumara and many others like them written by others remain untranslated into English or any other global language that holds intellectual power. The only exceptions would be the handful of scholars who also wrote in English or some of their works happened to be translated into English, an example of the latter being Prof. M.B. Ariyapala’s classic, Society in Medieval Ceylon.
The question I raised during my lecture was, what does one do with this knowledge and whether it is not possible to use this kind of knowledge profitably for theory building, conceptual and methodological fine-tuning and other such essential work mostly in the domain of abstract thinking that is crucially needed for social sciences and humanities. But this is not an interest these scholars ever entertained. Except for those who wrote fictionalised accounts such as unsubstantiated stories on mythological characters like Rawana, many of these scholars amassed detailed information along with their sources. This focus on sources is evident even in the titles of many of Prof. Tissa Kumara’s work referred to earlier. Rather than focusing on theorising or theory-based interpretations, these scholars’ aim was to collect and present socio-cultural material that is inaccessible to most others in society including people like myself. Either we know very little of such material or are completely unaware of their existence. But they are important sources of our collective history indicating what we are where we have come from and need to be seen as a specific genre of research.
In this sense, people like Prof. Tissa Kumara and his predecessors are human encyclopedias. But the knowledge they produced, when situated in the context of global knowledge production in general, remains mostly as ‘raw’ information albeit crucial. The pertinent question now is what do we do with this information? They can, of course, remain as it is. My argument however is this knowledge can be a serious source for theory-building and constructing philosophy based on a deeper understanding of the histories of our country and of the region and how people in these areas have dealt with the world over time.
Most scholars in our country and elsewhere in the region believe that the theoretical and conceptual apparatuses needed for our thinking – clearly manifest in social sciences and humanities – must necessarily be imported from the ‘west.’ It is this backward assumption, but specifically in reference to Indian experiences on social theory, that Prathama Banerjee and her colleagues observe in the following words: “theory appears as a ready-made body of philosophical thought, produced in the West …” As they further note, in this situation, “the more theory-inclined among us simply pick the latest theory off-the-shelf and ‘apply’ it to our context” disregarding its provincial European or North American origin, because of the false belief “that “‘theory’ is by definition universal.” What this means is that like in India, in countries like ours too, the “relationship to theory is dependent, derivative, and often deeply alienated.”
In a somewhat similar critique in his 2000 book, Provincialising Europe: Postcolonial Thought and Historical Difference Dipesh Chakrabarty points to the limitations of Western social sciences in explaining the historical experiences of political modernity in South Asia. He attempted to renew Western and particularly European thought “from and for the margins,” and bring in diverse histories from regions that were marginalised in global knowledge production into the mainstream discourse of knowledge. In effect, this means making histories of countries like ours relevant in knowledge production.
The erroneous and blind faith in the universality of theory is evident in our country too whether it is the unquestioned embrace of modernist theories and philosophies or their postmodern versions. The heroes in this situation generally remain old white men from Marx to Foucault and many in between. This indicates the kind of unhealthy dependence local discourses of theory owe to the ‘west’ without any attempt towards generating serious thinking on our own.
In his 2002 essay, ‘Dismal State of Social Sciences in Pakistan,’ Akbar Zaidi points out how Pakistani social scientists blindly apply imported “theoretical arguments and constructs to Pakistani conditions without questioning, debating or commenting on the theory itself.” Similarly, as I noted in my 2017 essay, ‘Reclaiming Social Sciences and Humanities: Notes from South Asia,’ Sri Lankan social sciences and humanities have “not seriously engaged in recent times with the dominant theoretical constructs that currently hold sway in the more academically dominant parts of the world.” Our scholars also have not offered any serious alternate constructions of their own to the world without going crudely nativistic or exclusivist.
This situation brings me back to the kind of knowledge that scholars like Prof. Tissa Kumara have produced. Philosophy, theory or concepts generally emerge from specific historical and temporal conditions. Therefore, they are difficult to universalise or generalise without serious consequences. This does not mean that some ideas would not have universal applicability with or without minor fine tuning. In general, however, such bodies of abstract knowledge should ideally be constructed with reference to the histories and contemporary socio-political circumstances
from where they emerge that may have applicability to other places with similar histories. This is what Banerjee and her colleagues proposed in their 2016 essay, ‘The Work of Theory: Thinking Across Traditions’. This is also what decolonial theorists such as Walter Mignolo, Enrique Dussel and Aníbal Quijano have referred to as ‘decolonizing Western epistemology’ and ‘building decolonial epistemologies.’
My sense is, scholars like Prof. Tissa Kumara have amassed at least some part of such knowledge that can be used for theory-building that has so far not been used for this purpose. Let me refer to two specific examples that have local relevance which will place my argument in context. Historian and political scientist Benedict Anderson argued in his influential 1983 book, Imagined Communities: Reflections on the Origin and Spread of Nationalism that notions of nationalism led to the creation of nations or, as he calls them, ‘imagined communities.’ For him, unlike many others, European nation states emerged in response to the rise of ‘nationalism’ in the overseas European settlements, especially in the Western Hemisphere. But it was still a form of thinking that had Europe at its center.
Comparatively, we can consider Stephen Kemper’s 1991 book, The Presence of the Past: Chronicles, Politics, and Culture in Sinhala Life where the American anthropologist explored the ways in which Sinhala ‘national’ identity evolved over time along with a continual historical consciousness because of the existence of texts such as Mahawamsa. In other words, the Sinhala past manifests with social practices that have continued from the ancient past among which are chronicle-keeping, maintaining sacred places, and venerating heroes.
In this context, his argument is that Sinhala nationalism predates the rise of nationalist movements in Europe by over a thousand years, thereby challenging the hegemonic arguments such as those of Anderson, Ernest Gellner, Elie Kedourie and others who link nationalism as a modern phenomenon impacted by Europe in some way or another. Kemper was able to come to his interpretation by closely reading Lankan texts such as Mahawamsa and other Pali chronicles and more critically, theorizing what is in these texts. Such interpretable material is what has been presented by Prof. Tissa Kumara and others, sans the sing.
Similarly, local texts in Sinhala such as kadaim poth’ and vitti poth, which are basically narratives of local boundaries and descriptions of specific events written in the Dambadeniya and Kandyan periods are replete with crucial information. This includes local village and district boundaries, the different ethno-cultural groups that lived in and came to settle in specific places in these kingdoms, migratory events, wars and so on. These texts as well as European diplomatic dispatches and political reports from these times, particularly during the Kandyan period, refer to the cosmopolitanism in the Kandyan kingdom particularly its court, the military, town planning and more importantly the religious tolerance which even surprised the European observers and latter-day colonial rulers. Again, much of this comes from local sources or much less focused upon European dispatches of the time.
Scholars like Prof. Tissa Kumara have collected this kind of information as well as material from much older times and sources. What would the conceptual categories, such as ethnicity, nationalism, cosmopolitanism be like if they are reinterpreted or cast anew through these histories, rather than merely following their European and North American intellectual and historical slants which is the case at present? Among the questions we can ask are, whether these local idiosyncrasies resulted from Buddhism or local cultural practices we may not know much about at present but may exist in inscriptions, in ola leaf manuscripts or in other materials collected and presented by scholars such as Prof. Tissa Kumara.
For me, familiarizing ourselves with this under- and unused archive and employing them for theory-building as well as for fine-tuning what already exists is the main intellectual role we can play in taking our cultural knowledge to the world in a way that might make sense beyond the linguistic and socio-political borders of our country. Whether our universities and scholars are ready to attempt this without falling into the trap of crude nativisms, be satisfied with what has already been collected, but is untheorized or if they would rather lackadaisically remain shackled to ‘western’ epistemologies in the sense articulated by decolonial theorists remains to be seen.
Features
How Black Civil Rights leaders strengthen democracy in the US
On being elected US President in 2008, Barack Obama famously stated: ‘Change has come to America’. Considering the questions continuing to grow out of the status of minority rights in particular in the US, this declaration by the former US President could come to be seen as somewhat premature by some. However, there could be no doubt that the election of Barack Obama to the US presidency proved that democracy in the US is to a considerable degree inclusive and accommodating.
If this were not so, Barack Obama, an Afro-American politician, would never have been elected President of the US. Obama was exceptionally capable, charismatic and eloquent but these qualities alone could not have paved the way for his victory. On careful reflection it could be said that the solid groundwork laid by indefatigable Black Civil Rights activists in the US of the likes of Martin Luther King (Jnr) and Jesse Jackson, who passed away just recently, went a great distance to enable Obama to come to power and that too for two terms. Obama is on record as owning to the profound influence these Civil Rights leaders had on his career.
The fact is that these Civil Rights activists and Obama himself spoke to the hearts and minds of most Americans and convinced them of the need for democratic inclusion in the US. They, in other words, made a convincing case for Black rights. Above all, their struggles were largely peaceful.
Their reasoning resonated well with the thinking sections of the US who saw them as subscribers to the Universal Declaration of Human Rights, for instance, which made a lucid case for mankind’s equal dignity. That is, ‘all human beings are equal in dignity.’
It may be recalled that Martin Luther King (Jnr.) famously declared: ‘I have a dream that one day this nation will rise up, live out the true meaning of its creed….We hold these truths to be self-evident, that all men are created equal.’
Jesse Jackson vied unsuccessfully to be a Democratic Party presidential candidate twice but his energetic campaigns helped to raise public awareness about the injustices and material hardships suffered by the black community in particular. Obama, we now know, worked hard at grass roots level in the run-up to his election. This experience proved invaluable in his efforts to sensitize the public to the harsh realities of the depressed sections of US society.
Cynics are bound to retort on reading the foregoing that all the good work done by the political personalities in question has come to nought in the US; currently administered by Republican hard line President Donald Trump. Needless to say, minority communities are now no longer welcome in the US and migrants are coming to be seen as virtual outcasts who need to be ‘shown the door’ . All this seems to be happening in so short a while since the Democrats were voted out of office at the last presidential election.
However, the last US presidential election was not free of controversy and the lesson is far too easily forgotten that democratic development is a process that needs to be persisted with. In a vital sense it is ‘a journey’ that encounters huge ups and downs. More so why it must be judiciously steered and in the absence of such foresighted managing the democratic process could very well run aground and this misfortune is overtaking the US to a notable extent.
The onus is on the Democratic Party and other sections supportive of democracy to halt the US’ steady slide into authoritarianism and white supremacist rule. They would need to demonstrate the foresight, dexterity and resourcefulness of the Black leaders in focus. In the absence of such dynamic political activism, the steady decline of the US as a major democracy cannot be prevented.
From the foregoing some important foreign policy issues crop-up for the global South in particular. The US’ prowess as the ‘world’s mightiest democracy’ could be called in question at present but none could doubt the flexibility of its governance system. The system’s inclusivity and accommodative nature remains and the possibility could not be ruled out of the system throwing up another leader of the stature of Barack Obama who could to a great extent rally the US public behind him in the direction of democratic development. In the event of the latter happening, the US could come to experience a democratic rejuvenation.
The latter possibilities need to be borne in mind by politicians of the South in particular. The latter have come to inherit a legacy of Non-alignment and this will stand them in good stead; particularly if their countries are bankrupt and helpless, as is Sri Lanka’s lot currently. They cannot afford to take sides rigorously in the foreign relations sphere but Non-alignment should not come to mean for them an unreserved alliance with the major powers of the South, such as China. Nor could they come under the dictates of Russia. For, both these major powers that have been deferentially treated by the South over the decades are essentially authoritarian in nature and a blind tie-up with them would not be in the best interests of the South, going forward.
However, while the South should not ruffle its ties with the big powers of the South it would need to ensure that its ties with the democracies of the West in particular remain intact in a flourishing condition. This is what Non-alignment, correctly understood, advises.
Accordingly, considering the US’ democratic resilience and its intrinsic strengths, the South would do well to be on cordial terms with the US as well. A Black presidency in the US has after all proved that the US is not predestined, so to speak, to be a country for only the jingoistic whites. It could genuinely be an all-inclusive, accommodative democracy and by virtue of these characteristics could be an inspiration for the South.
However, political leaders of the South would need to consider their development options very judiciously. The ‘neo-liberal’ ideology of the West need not necessarily be adopted but central planning and equity could be brought to the forefront of their talks with Western financial institutions. Dexterity in diplomacy would prove vital.
Features
Grown: Rich remnants from two countries
Whispers of Lanka
I was born in a hamlet on the western edge of a tiny teacup bay named Mirissa on the South Coast of Sri Lanka. My childhood was very happy and secure. I played with my cousins and friends on the dusty village roads. We had a few toys to play with, so we always improvised our own games. On rainy days, the village roads became small rivulets on which we sailed paper boats. We could walk from someone’s backyard to another, and there were no fences. We had the freedom to explore the surrounding hills, valleys, and streams.
I was good at school and often helped my classmates with their lessons. I passed the General Certificate of Education (Ordinary Level) at the village school and went to Colombo to study for the General Certificate of Education (Advanced Level). However, I did not like Colombo, and every weekend I hurried back to the village. I was not particularly interested in my studies and struggled in specific subjects. But my teachers knew that I was intelligent and encouraged me to study hard.
To my amazement, I passed the Advanced Level, entered the University of Kelaniya, completed an honours degree in Economics, taught for a few months at a central college, became a lecturer at the same university, and later joined the Department of Census and Statistics as a statistician. Then I went to the University of Wales in the UK to study for an MSc.
The interactions with other international students in my study group, along with very positive recommendations from my professors, helped me secure several jobs in the oil-rich Middle Eastern countries, where I earned salaries unimaginable in Sri Lankan terms. During this period, without much thought, I entered a life focused on material possessions, social status, and excessive consumerism.
Life changes
Unfortunately, this comfortable, enjoyable life changed drastically in the mid-1980s because of the political activities of certain groups. Radicalised youths, brainwashed and empowered by the dynamics of vibrant leftist politics, killed political opponents as well as ordinary people who were reluctant to follow their orders. Their violent methods frightened a large section of Sri Lanka’s middle class into reluctantly accepting country-wide closures of schools, factories, businesses, and government offices.
My father’s generation felt a deep obligation to honour the sacrifices they had made to give us everything we had. There was a belief that you made it in life through your education, and that if you had to work hard, you did. Although I had never seriously considered emigration before, our sons’ education was paramount, and we left Sri Lanka.
Although there were regulations on what could be brought in, migrating to Sydney in the 1980s offered a more relaxed airport experience, with simpler security, a strong presence of airline staff, and a more formal atmosphere. As we were relocating permanently, a few weeks before our departure, we had organised a container to transport sentimental belongings from our home. Our flight baggage was minimal, which puzzled the customs officer, but he laughed when he saw another bulky item on a separate trolley. It was a large box containing a bookshelf purchased in Singapore. Upon discovering that a new migrant family was arriving in Australia with a 32-volume Encyclopaedia Britannica set weighing approximately 250 kilograms, he became cheerful, relaxed his jaw, and said, G’day!
Settling in Sydney
We settled in Epping, Sydney, and enrolled our sons in Epping Boys’ High School. Within one week of our arrival from Sri Lanka, we both found jobs: my wife in her usual accounting position in the private sector, and I was taken on by the Civil Aviation Authority (CAA). While working at the CAA, I sat the Australian Graduate Admission Test. I secured a graduate position with the Australian Bureau of Statistics (ABS) in Canberra, ACT.
We bought a house in Florey, close to my office in Belconnen. The roads near the house were eerily quiet. Back in my hometown of Pelawatta, outside Colombo, my life had a distinct soundtrack. I woke up every morning to the radios blasting ‘pirith’ from the nearby houses; the music of the bread delivery van announcing its arrival, an old man was muttering wild curses to someone while setting up his thambili cart near the junction, free-ranging ‘pariah’ dogs were barking at every moving thing and shadows. Even the wildlife was noisy- black crows gathered on the branches of the mango tree in front of the house to perform a mournful dirge in the morning.
Our Australian neighbours gave us good advice and guidance, and we gradually settled in. If one of the complaints about Asians is that they “won’t join in or integrate to the same degree as Australians do,” this did not apply to us! We never attempted to become Aussies; that was impossible because we didn’t have tanned skin, hazel eyes, or blonde hair, but we did join in the Australian way of life. Having a beer with my next-door neighbour on the weekend and a biannual get-together with the residents of the lane became a routine. Walking or cycling ten kilometres around the Ginninderra Lake with a fit-fanatic of a neighbour was a weekly ritual that I rarely skipped.
Almost every year, early in the New Year, we went to the South Coast. My family and two of our best friends shared a rented house near the beach for a week. There’s not much to do except mix with lots of families with kids, dogs on the beach, lazy days in the sun with a barbecue and a couple of beers in the evening, watching golden sunsets. When you think about Australian summer holidays, that’s all you really need, and that’s all we had!
Caught between two cultures
We tried to hold on to our national tradition of warm hospitality by organising weekend meals with our friends. Enticed by the promise of my wife’s home-cooked feast, our Sri Lankan friends would congregate at our place. Each family would also bring a special dish of food to share. Our house would be crammed with my friends, their spouses and children, the sound of laughter and loud chatter – English mingled with Sinhala – and the aroma of spicy food.
We loved the togetherness, the feeling of never being alone, and the deep sense of belonging within the community. That doesn’t mean I had no regrets in my Australian lifestyle, no matter how trivial they may have seemed. I would have seen migration to another country only as a change of abode and employment, and I would rarely have expected it to bring about far greater changes to my psychological role and identity. In Sri Lanka, I have grown to maturity within a society with rigid demarcation lines between academic, professional, and other groups.
Furthermore, the transplantation from a patriarchal society where family bonds were essential to a culture where individual pursuit of happiness tended to undermine traditional values was a difficult one for me. While I struggled with my changing role, my sons quickly adopted the behaviour and aspirations of their Australian peers. A significant part of our sons’ challenges lay in their being the first generation of Sri Lankan-Australians.
The uniqueness of the responsibilities they discovered while growing up in Australia, and with their parents coming from another country, required them to play a linguistic mediator role, and we, as parents, had to play the cultural mediator role. They were more gregarious and adaptive than we were, and consequently, there was an instant, unrestrained immersion in cultural diversity and plurality.
Technology
They became articulate spokesmen for young Australians growing up in a world where information technology and transactions have become faster, more advanced, and much more widespread. My work in the ABS for nearly twenty years has followed cycles, from data collection, processing, quality assurance, and analysis to mapping, research, and publishing. As the work was mainly computer-based and required assessing and interrogating large datasets, I often had to depend heavily on in-house software developers and mainframe programmers. Over that time, I have worked in several areas of the ABS, making a valuable contribution and gaining a wide range of experience in national accounting.
I immensely valued the unbiased nature of my work, in which the ABS strived to inform its readers without the influence of public opinion or government decisions. It made me proud to work for an organisation that had a high regard for quality, accuracy, and confidentiality. I’m not exaggerating, but it is one of the world’s best statistical organisations! I rubbed shoulders with the greatest statistical minds. The value of this experience was that it enabled me to secure many assignments in Vanuatu, Fiji, East Timor, Saudi Arabia, and the Solomon Islands through the World Bank and the International Monetary Fund after I left the ABS.
Living in Australia
Studying and living in Australia gave my sons ample opportunities to realise that their success depended not on acquiring material wealth but on building human capital. They discovered that it was the sum total of their skills embodied within them: education, intelligence, creativity, work experience and even the ability to play basketball and cricket competitively. They knew it was what they would be left with if someone stripped away all of their assets. So they did their best to pursue their careers on that path and achieve their life goals. Of course, the healthy Australian economy mattered too. As an economist said, “A strong economy did not transform a valet parking attendant into a professor. Investment in human capital did that.”
Nostalgia
After living in Australia for several decades, do I miss Sri Lanka? Which country deserves my preference, the one where I was born or the one to which I migrated? There is no single answer; it depends on opportunities, prospects, lifestyle, and family. Factors such as the cost of living, healthcare, climate, and culture also play significant roles in shaping this preference. Tradition in a slow-motion place like Sri Lanka is an ethical code based on honouring those who do things the same way you do, and dishonour those who don’t. However, in Australia, one has the freedom to express oneself, to debate openly, to hold unconventional views, to be more immune to peer pressure, and not to have one’s every action scrutinised and discussed.
For many years, I have navigated the challenges of cultural differences, conflicting values, and the constant negotiation of where I truly ‘belong.’ Instead of yearning for a ‘dream home’ where I once lived, I have struggled, and to some extent succeeded, to find a home where I live now. This does not mean I have forgotten or discarded my roots. As one Sri Lankan-Australian senior executive remarked, “I have not restricted myself to the box I came in… I was not the ethnicity, skin colour, or lack thereof, of the typical Australian… but that has been irrelevant to my ability to contribute to the things which are important to me and to the country adopted by me.” Now, why do I live where I live – in that old house in Florey? I love the freshness of the air, away from the city smog, noisy traffic, and fumes. I enjoy walking in the evening along the tree-lined avenues and footpaths in my suburb, and occasionally I see a kangaroo hopping along the nature strip. I like the abundance of trees and birds singing at my back door. There are many species of birds in the area, but a common link with ours is the melodious warbling of resident magpies. My wife has been feeding them for several years, and we see the new fledglings every year. At first light and in the evening, they walk up to the back door and sing for their meal. The magpie is an Australian icon, and I think its singing is one of the most melodious sounds in the suburban areas and even more so in the bush.
by Siri Ipalawatte
Features
Big scene for models…
Modelling has turned out to be a big scene here and now there are lots of opportunities for girls and boys to excel as models.
Of course, one can’t step onto the ramp without proper training, and training should be in the hands of those who are aware of what modelling is all about.
Rukmal Senanayake is very much in the news these days and his Model With Ruki – Model Academy & Agency – is responsible for bringing into the limelight, not only upcoming models but also contestants participating in beauty pageants, especially internationally.
On the 29th of January, this year, it was a vibrant scene at the Temple Trees Auditorium, in Colombo, when Rukmal introduced the Grey Goose Road To Future Model Hunt.

Tharaka Gurukanda … in
the scene with Rukmal
This is the second Model Hunt to be held in Sri Lanka; the first was in 2023, at Nelum Pokuna, where over 150 models were able to showcase their skills at one of the largest fashion ramps in Sri Lanka.
The concept was created by Rukmal Senanayake and co-founded by Tharaka Gurukanda.
Future Model Hunt, is the only Southeast Asian fashion show for upcoming models, and designers, to work along and create a career for their future.
The Grey Goose Road To Future Model Hunt, which showcased two segments, brought into the limelight several models, including students of Ruki’s Model Academy & Agency and those who are established as models.
An enthusiastic audience was kept spellbound by the happenings on the ramp.

Doing it differently
Four candidates were also crowned, at this prestigious event, and they will represent Sri Lanka at the respective international pageants.
Those who missed the Grey Goose Road To Future Model Hunt, held last month, can look forward to another exciting Future Model Hunt event, scheduled for the month of May, 2026, where, I’m told, over 150 models will walk the ramp, along with several designers.
It will be held at a prime location in Colombo with an audience count, expected to be over 2000.
Model With Ruki offers training for ramp modelling and beauty pageants and other professional modelling areas.
Their courses cover: Ramp walk techniques, Posture and grooming, Pose and expression, Runway etiquette, and Photo shoots and portfolio building,
They prepare models for local and international fashion events, shoots, and competitions and even send models abroad for various promotional events.
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