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Sinhala Aluth Avurudda: Celebrating a Life-affirming Culture

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The Sinhala Aluth Avurudda or the Sinhalese New Year is celebrated in the month of Bak according to the traditional lunar calendar of the Sinhalese people. The name ‘Bak’ comes from the Sanskrit word bhagya meaning ‘fortune’. The month of Bak corresponds to April in the Gregorian calendar, which is commonly used in Sri Lanka today as it is in other parts of the world. Although there is usually little conspicuous seasonal change experienced in the course of the year in tropical Sri Lanka except for a relatively hot August and a relatively cool December, the month of Bak is associated with a delightful vernal atmosphere, and an unusual freshness in nature enhanced by spring blossoms and azure skies despite occasional showers. This also used to be the time that the ripened paddy was gathered in, which gave rise to a pervasive sense of plenty, especially to rural Sri Lanka in days gone by.

The Bak festive season centres around a national cultural event which is unique in a number of ways. In deference to the obvious cultural kinship between the majority Buddhist Sinhalese and the majority Hindu Tamils, the British colonial rulers named it the Sinhala Hindu New Year. It is probably the only major traditional festival that is commonly observed by the largest number of Sinhalese and Tamils in the country. Its non-ethnic non-religious (secular) character is another distinctive feature. This festival cannot be described as ethnic because it is celebrated by both the Sinhalese and the Tamils, yet not by all of them either: only the Sinhalese Buddhists and the Hindu Tamils participate in it, the Christians in both communities having nothing to do with it. On the other hand, it is a non-religious celebration in that not all Buddhists nor all Hindus in the world take part in it; only the Sinhalese Buddhists and Tamil Hindus do. (I owe this description of the non-ethnic, non-religious nature of the Aluth Avurudda to Professor J.B.Dissanayake’s explanation of the subject in his booklet The April New Year Festival {Pioneer Lanka Publications. London.1993}).

In terms of traditional astrological beliefs, the sun is said to complete one circular movement across the twelve segments of the zodiac in the course of the year, taking a month to traverse each constellation. The arbitrary beginning of this circular solar progress is taken to be Aries (Mesha), which is conventionally represented by the zodiacal sign of ‘the ram’. Having travelled from Aries to Pisces (or Meena usually represented by the drawing of ‘two fish’), the sun must pass from Pisces to Aries to begin a new year. The solar new year (known as the Shaka calendar, a solar calendar that is used in astrology) is reckoned from this transit (Sanskrit sankranti, meaning transition or movement), which comes a week or two after the beginning of the new year according to the Sinhalese calendar. The Vesak Festival, which marks the dawn of the Buddhist new year, comes at least another month later. The Aluth Avurudda centres on the ‘transit’ of the sun from Pisces to Aries. It is remarkable for Sinhalese Buddhists to thus celebrate the beginning of the solar new year, rather than their own Buddhist new year. So the Aluth Avurudda appears to be in homage to the sun god, which is significant for an agrarian community. So the Aluth Avurudda is basically a harvest festival, a kind of thanksgiving to the sun, the source of all life on earth. The word ‘avurudda’ seems to have a connection with the Sinhala word for sunlight ‘avva’.

Because of the increasing popular attention that it receives in Sri Lanka nowadays, the first of January seems to eclipse the New Year in April in terms of the popular recognition it enjoys. Those of us who enjoyed the Sinhala Aluth Avurudda as the main secular festival of the year may wonder with some justification whether it is now beginning to be shelved as yet another “cultural anachronism”, which received an unfortunate boost in recent years.

This is indeed a regrettable state of affairs. Institutions such as the Aluth Avurudda and the various Esala Peraheras are vitally important cultural legacies we have inherited from the past, and they help sustain and define our identity as a people. In the face of the inexorable advance of misunderstood modernism and globalization, the threat of cultural obliteration and loss of national identity is very real.

The Aluth Avurudda is a part of our rich cultural heritage, which includes among other similar treasures the historic dagabas, tanks, sculptures, paintings, and specimens of ancient literature. Who among us, the inheritors of such an ageold culture, can be indifferent to the loss of this incomparable legacy? True, we must modernize, and participate in the emerging world order so as to keep pace with the rest of the international community in science and technology, and in the advancement of the general quality of living that it makes possible; yet, it would be most unfortunate if we were so foolhardy as to throw overboard the cherished possessions from the past in the name of progress.

These things have come down to us through the ages because they are ingrained in our history and culture. For thousands of years our ancestors – the indigenous inhabitants of this island – built up a highly organized agrarian civilization based on the principles of harmonious coexistence with nature, non-violence, tolerance and peace. The Aluth Avurudda wonderfully demonstrates our national ethos with its characteristic emphasis of the renewal and reaffirmation of goodwill within families and among neighbours, and in the series of ritualistic practices and observances that are meant to revitalise an essential link between human beings and nature.

I have vivid memories of how the Aluth Avurudda festivities were held in the remote villages of the Nuwara Eliya District in the late fifties and early sixties when we were still children. The Avurudda was an event we looked forward to for a whole year through interminable months of school, and ups and downs of childish fortunes (such as exam success or failure, friendship or fighting among playmates). At this time of the year we were invariably aware of a general awakening in nature. It was the time when the paddy was harvested and the fields were left fallow for a few weeks, allowing us children to romp about and play ‘rounders’; it was the time when exotic birds with bright plumage like the siwuru hora (golden oriole) sang from the flower-laden trees; it was the time when the humble dwellings of the peasants were cleaned and whitewashed, adding to the sunny brilliance of the surroundings. Unlike children today, we had more time to play, because tuition and cramming was almost unknown then and nature had not yet been replaced by TV and computer in engaging the aesthetic sense of the young. The impression we got from observing the multitude of Wordsworthian ‘beauteous forms’ in the environment was that even nature joined us in our joy – a very positive sort of ‘pathetic fallacy’!

The sighting of the new moon was the first of the Avurudda rites. Then came ‘bathing for the old year’ as it was called, bodily cleansing, followed by the ‘nonagathe’ period (literally, a period without auspicious times); being considered inappropriate for any form of work, this idle period was entirely devoted to religious observances and play. Cooking and partaking of milk rice, starting work for the new year, anointing oil on the head, and leaving for work were the other practices. All these rites were performed at astrologically determined auspicious moments. Although belief in astrology and other occult practices is contrary to the spirit of Buddhism, in the villages it was the Buddhist monks themselves who prepared the medicinal oils in the temples and applied these on the heads of the celebrants, young and old, while chanting ‘pirith’ so as to ensure their good health for the whole year. In this way, the Aluth Avurudda traditions touched every important aspect of life: physical wellbeing, economy, religion, and recreation.

Children and adults walked in gay abandon about the village dressed in their new clothes visiting friends and relatives amidst the cacophony of ‘raban’ playing and the sound of firecrackers set off everywhere. The aroma of savoury dishes and smell of sweetmeats arose from every household. Visitors were plied with all sorts of sweetmeats. Amidst all this visiting, playing and merrymaking everybody was careful to be at home for the observance of the rites at the astrologically appointed times.

It never occurred to us (or to our parents, I am sure) to question the necessity, or disbelieve the efficacy, of these rites. The sun was a god; the shining thing in the sky was not the god himself, though; it was only his shining chariot! We really sympathized with him over the uncertainty and anxiety he was supposed to undergo during the interregnum between the demise of the old year and the dawn of the new, i.e. the period of ‘transit’ (sankranthi). The ‘Avurudu Kumaraya’ – the New Year Prince – was as real in our imagination as the Sun God. That we didn’t see him in flesh and blood was in the nature of things, too.

Today the Aluth Avurudda means much less significant to us than it did in the past. Our response to the theme of the festival has lost much of its emotional content. Those rites, auspicious times, and astrological beliefs are nothing more than irrelevant superstitions to many. Most of those who still follow the customs associated with the Aluth Avurudda do so as a concession to tradition, out of a sense of nostalgia. Our failure to participate in the joyous experience which the Aluth Avurudda was in our childhood is a very significant loss. The mystique charm and the sense of the numinous (holy, divine) which informed the event have evaporated.

Not all is lost, though. The Sinhala Hindu New Year still remains a powerful symbol of the renewal of hope for the future and a reaffirmation of our bond with nature and our commitment to the time-honoured values of our forefathers. It is truly a celebration of life and a life affirming culture.

By Rohana R. Wasala 



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The Venezuela Model:The new ugly and dangerous world order

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The US armed forces invading Venezuela, removing its President Nicolás Maduro from power and abducting him and his wife Cilia Flores on 3 January 2026, flying them to New York and producing Maduro in a New York kangaroo court is now stale news, but a fact. What is a far more potent fact is the pan-global impotent response to this aggression except in Latin America, China, Russia and a few others.

Colombian President Gustavo Petro described the attack as an “assault on the sovereignty” of Latin America, thereby portraying the aggression as an assault on the whole of Latin America. Brazilian President Luiz Inácio Lula da Silva referred to the attack as crossing “an unacceptable line” that set an “extremely dangerous precedent.” Again, one can see his concern goes beyond Venezuela. For Mexican President Claudia Sheinbaum the attack was in “clear violation” of the UN Charter, which again is a fact. But when it comes to powerful countries, the UN Charter has been increasingly rendered irrelevant over decades, and by extension, the UN itself. For the French Foreign Minister, the operation went against the “principle of non-use of force that underpins international law” and that lasting political solutions cannot be “imposed by the outside.” UN Secretary General António Guterres said he was “deeply alarmed” about the “dangerous precedent” the United States has set where rules of international law were not being respected. Russia, notwithstanding its bloody and costly entanglement in Ukraine, and China have also issued strong statements.

Comparatively however, many other countries, many of whom are long term US allies who have been vocal against the Russian aggression in Ukraine have been far more sedate in their reaction. Compared to his Foreign Minister, French President Emmanuel Macron said the Venezuelan people could “only rejoice” at the ousting of Maduro while the German Chancellor Friedrich Merz believed Maduro had “led his country into ruin” and that the U.S. intervention required “careful consideration.” The British and EU statements have been equally lukewarm. India’s and Sri Lanka’s statements do not even mention the US while Sri Lanka’s main coalition partner the JVP has issued a strongly worded statement.

Taken together, what is lacking in most of these views, barring a negligible few, especially from the so-called powerful countries, is the moral indignation or outrage on a broad scale that used to be the case in similar circumstances earlier. It appears that a new ugly and dangerous world order has finally arrived, footprints of which have been visible for some time.

It is not that the US has not invaded sovereign countries and affected regime change or facilitated such change for political or economic reasons earlier. This has been attempted in Cuba without success since the 1950s but with success in Chile in 1973 under the auspices of Augusto Pinochet that toppled the legitimate government of president Salvador Allende and established a long-lasting dictatorship friendly towards the US; the invasion of Panama and the ouster and capture of President Manuel Noriega in 1989 and the 2003 invasion of Iraq both of which were conducted under the presidency of George Bush.

These are merely a handful of cross border criminal activities against other countries focused on regime change that the US has been involved in since its establishment which also includes the ouster of President of Guyana Cheddi Jagan in 1964, the US invasion of the Dominican Republic in 1965 stop the return of President Juan Bosch to prevent a ‘communist resurgence’; the 1983 US invasion of Grenada after the overthrow and killing of Prime Minister Maurice Bishop purportedly to ensure that the island would not become a ‘Soviet-Cuban’ colony. A more recent adventure was the 2004 removal and kidnapping of the Haitian President Jean-Bertrand Aristide, which also had French support.

There is however a difference between all the earlier examples of US aggression and the Venezuelan operation. The earlier operations where the real reasons may have varied from political considerations based on ideological divergence to crude economics, were all couched in the rhetoric of democracy. That is, they were undertaken in the guise of ushering democratic changes in those countries, the region or the world irrespective of the long-term death and destruction which followed in some locations. But in Venezuela under President Donald Trump, it is all about controlling natural resources in that country to satisfy US commercial interests.

The US President is already on record for saying the US will “run” Venezuela until a “safe transition” is concluded and US oil companies will “go in, spend billions of dollars, fix the badly broken infrastructure, the oil infrastructure, and start making money” – ostensibly for the US and those in Venezuela who will tag the US line. Trump is also on record saying that the main aim of the operation was to regain U.S. oil rights, which according to him were “stolen” when Venezuela nationalized the industry. The nationalization was obviously to ensure that the funds from the industry remained in the country even though in later times this did lead to massive internal corruption.

Let’s be realistic. Whatever the noise of the new rhetoric is, this is not about ‘developing’ Venezuela for the benefit of its people based on some unknown streak of altruism but crudely controlling and exploiting its natural assets as was the case with Iraq. As crude as it is, one must appreciate Trump’s unintelligent honesty stemming from his own unmitigated megalomania. Whatever US government officials may say, the bottom line is the entire operation was planned and carried out purely for commercial and monetary gain while the pretext was Maduro being ‘a narco-terrorist.’ There is no question that Maduro was a dictator who was ruining his own country. But there is also no question that it is not the business of the US or any other country to decide what his or Venezuela’s fate is. That remains with the Venezuelan people.

What is dangerous is, the same ‘narco-terrorist’ rhetoric can also be applied to other Latin American countries such as Columbia, Brazil and Mexico which also produce some of the narcotics that come into the US consumer markets. The response should be not to invade these countries to stem the flow, but to deal with the market itself, which is the US. In real terms what Trump has achieved with his invasion of Venezuela for purely commercial gain and greed, followed by the abject silence or lukewarm reaction from most of the world, is to create a dangerous and ugly new normal for military actions across international borders. The veneer of democracy has also been dispensed with.

The danger lies in the fact that this new doctrine or model Trump has devised can similarly be applied to any country whose resources or land a powerful megalomaniac leader covets as long as he has unlimited access to military assets of his country, backed by the dubius remnants of the political and social safety networks, commonsense and ethics that have been conveniently dismantled. This is a description of the present-day United States too. This danger is boosted when the world remains silent. After the success of the Venezuela operation, Trump has already upended his continuing threats to annex Greenland because “we need Greenland from the standpoint of national security.” Greenland too is not about security, but commerce given its vast natural resources.

Hours after Venezuela, Trump threatened the Colombian President Gustavo Petro to “watch his ass.” In the present circumstances, Canadians also would not have forgotten Trump’s threat earlier in 2025 to annex Canada. But what the US President and his current bandwagon replete with arrogance and depleted intelligence would not understand is, beyond the short-term success of the Venezuela operation and its euphoria, the dangerous new normal they have ushered in would also create counter threats towards the US, the region and the world in a scale far greater than what exists today. The world will also become a far less safe place for ordinary American citizens.

More crucially, it will also complicate global relations. It would no longer be possible for the mute world leaders to condemn Russian action in Ukraine or if China were to invade Taiwan. The model has been created by Trump, and these leaders have endorsed it. My reading is that their silence is not merely political timidity, but strategic to their own national and self-interest, to see if the Trump model could be adopted in other situations in future if the fallout can be managed.

The model for the ugly new normal has been created and tested by Trump. Its deciding factors are greed and dismantled ethics. It is now up to other adventurers to fine tune it. We would be mere spectators and unwitting casualties.

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Beyond the beauty: Hidden risks at waterfalls

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Bambarakanda waterfall. Image courtesy LANKA EXCURSIONS HOLIDAYS

Sri Lanka is blessed with a large number of scenic waterfalls, mainly concentrated in the central highlands. These natural features substantially enhance the country’s attractiveness to tourists. Further, these famous waterfalls equally attract thousands of local visitors throughout the year.

While waterfalls offer aesthetic appeal, a serene environment, and recreational opportunities, they also pose a range of significant hazards. Unfortunately, the visitors are often unable to identify these different types of risks, as site-specific safety information and proper warning signs are largely absent. In most locations, only general warnings are displayed, often limited to the number of past fatalities. This can lead visitors to assume that bathing is the sole hazard, which is not the case. Therefore, understanding the full range of waterfall-related risks and implementing appropriate safety measures is essential for preventing loss of life. This article highlights site-specific hazards to raise public awareness and prevent people from putting their lives at risk due to these hidden dangers.

Flash floods and resultant water surges

Flash floods are a significant hazard in hill-country waterfalls. According to the country’s topography, most of the streams originate from the catchments in the hilly areas upstream of the waterfalls. When these catchments receive intense rainfalls, the subsequent runoff will flow down as flash floods. This will lead to an unexpected rise in the flow of the waterfall, increasing the risk of drowning and even sweeping away people.  Therefore, bathing at such locations is extremely dangerous, and those who are even at the river banks have to be vigilant and should stay away from the stream as much as possible. The Bopath Ella, Ravana Ella, and a few waterfalls located in the Belihul Oya area, closer to the A99 road, are classic examples of this scenario.

Water currents 

The behaviour of water in the natural pool associated with the waterfall is complex and unpredictable. Although the water surface may appear calm, strong subsurface currents and hydraulic forces exist that even a skilled swimmer cannot overcome. Hence, a person who immerses confidently may get trapped inside and disappear. Water from a high fall accelerates rapidly, forming hydraulic jumps and vortices that can trap swimmers or cause panic. Hence, bathing in these natural pools should be totally avoided unless there is clear evidence that they are safe.

Slipping risks

Slipping is a common hazard around waterfalls. Sudden loss of footing can lead to serious injuries or fatal falls into deep pools or rock surfaces. The area around many waterfalls consists of steep, slippery rocks due to moisture and the growth of algae. Sometimes, people are overconfident and try to climb these rocks for the thrill of it and to get a better view of the area. Further, due to the presence of submerged rocks, water depths vary in the natural pool area, and there is a chance of sliding down along slippery rocks into deep water. Waterfalls such as Diyaluma, Bambarakanda, and Ravana Falls are likely locations for such hazards, and caution around these sites is a must.

Rockfalls

Rockfalls are a significant hazard around waterfalls in steep terrains. Falling rocks can cause serious injuries or fatalities, and smaller stones may also be carried by fast-flowing water. People bathing directly beneath waterfalls, especially smaller ones, are therefore exposed to a high risk of injury. Accordingly, regardless of the height of the waterfall, bathing under the falling water should be avoided.

Hypothermia and cold shock

Hypothermia is a drop in body temperature below 35°C due to cold exposure. This leads to mental confusion, slowed heartbeat, muscle stiffening, and even cardiac arrest may follow. Waterfalls in Nuwara Eliya district often have very low water temperatures. Hence, immersing oneself in these waters is dangerous, particularly for an extended period.

Human negligence

Additional hazards also arise from visitors’ own negligence. Overcrowding at popular waterfalls significantly increases the risk of accidents, including slips and falls from cliffs. Sometimes, visitors like to take adventurous photographs in dangerous positions. Reckless behavior, such as climbing over barriers, ignoring warning signs, or swimming in prohibited zones, amplifies the risk.

Mitigation and safety

measures

Mitigation of waterfall-related hazards requires a combination of public awareness, engineering solutions, and policy enforcement. Clear warning signs that indicate the specific hazards associated with the water fall, rather than general hazard warnings, must be fixed. Educating visitors verbally and distributing bills that include necessary guidelines at ticket counters, where applicable, will be worth considering. Furthermore, certain restrictions should vary depending on the circumstances, especially seasonal variation of water flow, existing weather, etc.

Physical barriers should be installed to prevent access to dangerous areas by fencing. A viewing platform can protect people from many hazards discussed above. For bathing purposes, safer zones can be demarcated with access facilities.

Installing an early warning system for heavily crowded waterfalls like Bopath Ella, which is prone to flash floods, is worth implementing. Through a proper mechanism, a warning system can alert visitors when the upstream area receives rainfall that may lead to flash floods in the stream.

At present, there are hardly any officials to monitor activities around waterfalls. The local authorities that issue tickets and collect revenue have to deploy field officers to these waterfalls sites for monitoring the activities of visitors. This will help reduce not only accidents but also activities that cause environmental pollution and damage. We must ensure that these natural treasures remain a source of wonder rather than danger.

(The writer is a chartered Civil Engineer specialising in water resources engineering)

By Eng. Thushara Dissanayake ✍️

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From sacred symbol to silent victim: Sri Lanka’s elephants in crisis

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The year 2025 began with grim news. On 1st January, a baby elephant was struck and killed by a train in Habarana, marking the start of a tragic series of elephant–train collisions that continued throughout the year. In addition to these incidents, the nation mourned the deaths of well-known elephants such as Bathiya and Kandalame Hedakaraya, among many others. As the year drew on, further distressing reports emerged, including the case of an injured elephant that was burnt with fire, an act of extreme cruelty that ultimately led to its death. By the end of the year, Sri Lanka recorded the highest number of elephant deaths in Asia.

This sorrowful reality stands in stark contrast to Sri Lanka’s ancient spiritual heritage. Around 250 BCE, at Mihintale, Arahant Mahinda delivered the Cūḷahatthipadopama Sutta (The Shorter Discourse on the Simile of the Elephant’s Footprint) to King Devanampiyatissa, marking the official introduction of Buddhism to the island. The elephant, a symbol deeply woven into this historic moment, was once associated with wisdom, restraint, and reverence.

Yet the recent association between Mihintale and elephants has been anything but noble. At Mihintale an elephant known as Ambabo, already suffering from a serious injury to his front limb due to human–elephant conflict (HEC), endured further cruelty when certain local individuals attempted to chase him away using flaming torches, burning him with fire. Despite the efforts of wildlife veterinary surgeons, Ambabo eventually succumbed to his injuries. The post-mortem report confirmed severe liver and kidney impairment, along with extensive trauma caused by the burns.

Was prevention possible?

The question that now arises is whether this tragedy could have been prevented.

To answer this, we must examine what went wrong.

When Ambabo first sustained an injury to his forelimb, he did receive veterinary treatment. However, after this initial care, no close or continuous monitoring was carried out. This lack of follow-up is extremely dangerous, especially when an injured elephant remains near human settlements. In such situations, some individuals may attempt to chase, harass, or further harm the animal, without regard for its condition.

A similar sequence of events occurred in the case of Bathiya. He was initially wounded by a trap gun—devices generally intended for poaching bush meat rather than targeting elephants. Following veterinary treatment, his condition showed signs of improvement. Tragically, while he was still recovering, he was shot a second time behind the ear. This second wound likely damaged vital nerves, including the vestibular nerve, which plays a critical role in balance, coordination of movement, gaze stabilisation, spatial orientation, navigation, and trunk control. In effect, the second shooting proved far more devastating than the first.

After Bathiya received his initial treatment, he was left without proper protection due to the absence of assigned wildlife rangers. This critical gap in supervision created the opportunity for the second attack. Only during the final stages of his suffering were the 15th Sri Lanka Artillery Regiment, the 9th Battalion of the Sri Lanka National Guard, and the local police deployed—an intervention that should have taken place much earlier.

Likewise, had Ambabo been properly monitored and protected after his injury, it is highly likely that his condition would not have deteriorated to such a tragic extent.

It should also be mentioned that when an injured animal like an elephant is injured, the animal will undergo a condition that is known as ‘capture myopathy’. It is a severe and often fatal condition that affects wild animals, particularly large mammals such as elephants, deer, antelope, and other ungulates. It is a stress-induced disease that occurs when an animal experiences extreme physical exertion, fear, or prolonged struggle during capture, restraint, transport, or pursuit by humans. The condition develops when intense stress causes a surge of stress hormones, leading to rapid muscle breakdown. This process releases large amounts of muscle proteins and toxins into the bloodstream, overwhelming vital organs such as the kidneys, heart, and liver. As a result, the animal may suffer from muscle degeneration, dehydration, metabolic acidosis, and organ failure. Clinical signs of capture myopathy include muscle stiffness, weakness, trembling, incoordination, abnormal posture, collapse, difficulty breathing, dark-coloured urine, and, in severe cases, sudden death. In elephants, the condition can also cause impaired trunk control, loss of balance, and an inability to stand for prolonged periods. Capture myopathy can appear within hours of a stressful event or may develop gradually over several days. So, if the sick animal is harassed like it happened to Ambabo, it does only make things worse. Unfortunately, once advanced symptoms appear, treatment is extremely difficult and survival rates are low, making prevention the most effective strategy.

What needs to be done?

Ambabo’s harassment was not an isolated incident; at times injured elephants have been subjected to similar treatment by local communities. When an injured elephant remains close to human settlements, it is essential that wildlife officers conduct regular and continuous monitoring. In fact, it should be made mandatory to closely observe elephants in critical condition for a period even after treatment has been administered—particularly when they remain in proximity to villages. This approach is comparable to admitting a critically ill patient to a hospital until recovery is assured.

At present, such sustained monitoring is difficult due to the severe shortage of staff in the Department of Wildlife Conservation. Addressing this requires urgent recruitment and capacity-building initiatives, although these solutions cannot be realised overnight. In the interim, it is vital to enlist the support of the country’s security forces. Their involvement is not merely supportive—it is essential for protecting both wildlife and people.

To mitigate HEC, a Presidential Committee comprising wildlife specialists developed a National Action Plan in 2020. The strategies outlined in this plan were selected for their proven effectiveness, adaptability across different regions and timeframes, and cost-efficiency. The process was inclusive, incorporating extensive consultations with the public and relevant authorities. If this Action Plan is fully implemented, it holds strong potential to significantly reduce HEC and prevent tragedies like the suffering endured by Ambabo. In return it will also benefit villagers living in those areas.

In conclusion, I would like to share the wise words of Arahant Mahinda to the king, which, by the way, apply to every human being:

O’ great king, the beasts that roam the forest and birds that fly the skies have the same right to this land as you. The land belongs to the people and to all other living things, and you are not its owner but only its guardian.

by Tharindu Muthukumarana ✍️
tharinduele@gmail.com
(Author of the award-winning book “The Life of Last Proboscideans: Elephants”)

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