Life style
Sri Dalada . Seal of Lanka’s Sovereignty
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.
Life style
Elegant threads of tradition: Darshi Batik at Sheraton
As the Colombo skyline softens into golden hour “Sundown with Buddhi Batiks “at Sheraton Colombo unfolded as a seamless blend of heritage and contemporary elegance – an experience that felt both intimate and visually striking.
The evening drew a crowd that reflected the very essence of the brand it celebrated refined, creative and deeply connected with flowing silhouettes, to cultural and the quiet hum of conversation over curated cocktails.
Buddhi Batiks with Darshi Keerthisena is a label celebrated for transforming Sri Lankan batik into modern, wearable art. Her story telling through fabric where each piece reflected craftsmanship, culture, and a contemporary design language. The collection leaned into effortless elegance, resort ready kaftans, structured yet fluid dresses and statement pieces that moved as beautifully as they look. The atmosphere was electrifying. Guest sipped on delicated curated cocktails as soft music hummed in the background, creating an ambience that felt both exclusive and deeply relaxed.
More than aesthetics, Buddhi Batiks tells stores. Each motif, each gradation of colour carried a sense of place and memory.
Buddhi Batiks is proof that fashion can honour heritage without compromising on glamour, with every brush stroke of wax and every hand dyed.
The event, aptly named Sundown, was an ode to the timeless elegance of Sri Lankan craftsmanship, seamless fabrics woven into contemporary silhouettes that speak to a global sensibility.
The collection by Buddhi Batiks drew inspiration from Sri Lanka’s natural landscape, from the shimmering coastlines to the lush inland jungle, translated into vivid patterns and textures on display.
- High Commissioner of Indonesia in Sri Lanka- Dewi Gustina Tobing
- Every fold tells a story
The brand celebrated Sri Lankan’s rich artistic legacy while embracing a global fashion vision.
There are designers who wear fashion and then there are designers who live fashion, Darshi Keerthisena, creative director and CEO of Buddhi Batiks, belongs to the latter. She hasn’t merely followed a family tradition. She has reimagined it, transforming Sri Lankan batiks from a cultural craft into a globally resonant fashion statement. Under Dharshi’s leadership, Buddhi Batiks has evolved far beyond traditional cotton saris. She has introduced silk, geogette and satin as canvasses for Batik, infusing pieces with contemporary silhouettes and subtle, sophisticated colour stories that appeal to international design sensibilities. Her innovations have taken batik onto global platforms.
Darshi’s innovation isn’t only stylistic, it is ethical. She has championed sustainable practises, such as digital printing on recycled textiles and eco friendly dyes, while keeping handmade batik at the heart of the brand.
Her career has been marked by accolades and awards Dharshi’s vision for batik is expansive. She sees it not just on runaway gowns or resort wear, but translated into interiors, accessories and everyday life, capable of transcending borders while keeping the soul of Sri Lankan artisan’s heritage alive.
Sheraton Colombo Sri Lanka’s most prestigious 5-star hotels with Paul Sun, General Manager and his dedicated team, [played a key role and the hotel’s assistance went beyond providing a venue, it was a seamless blend of hospitality, event management and creative support.
By Zanita Careem
Life style
Farzana redefining power and purpose for women
Farzana Baduel stands as a powerful voice in global communication and a passionate advocate for women’s empowerment making her perspective especially relevant on International Women’s Day. As CEO of Curzon PR,in UK she has built a career defined by influence, resilience and purpose championing the advancement of women’s leadership.
(Q) How would you describe the role of women in the UK today and how does it compare to women’s role in Sri Lanka?
(A) Women in the UK today hold positions of real influence across politics, business, media, academia and the creative industries. There are strong legal protections around equality and conversations about gender parity have become mainstream. But equality in law does not always translate to equality in lived experience, particularly when it comes to pay gaps, the weight of childcare, and who actually occupies the most senior positions.
Sri Lanka presents a genuinely fascinating paradox. It elected the world’s first female Prime Minister in 1960, yet many women still face structural and cultural constraints, especially outside urban centres. What strikes me about Sri Lankan women is their extraordinary resilience and entrepreneurial spirit, often demonstrated within more traditional frameworks. That combination of ambition and adaptability is something I find deeply impressive.
Both countries are progressing. But both still have considerable work to do.
(Q) Are there areas where UK women face challenges that Sri Lankan women may not, or vice versa?
(A) In the UK, one of the most persistent challenges is what I would describe as the double burden: professional ambition sitting alongside disproportionate domestic responsibility. There is also the very modern pressure of digital culture, the weight of image, comparison, online abuse and public scrutiny that affects women in ways men rarely experience to the same degree.
In Sri Lanka, the challenges tend to be more structural. Economic instability, limited access to opportunity in rural areas, and in some cases stronger social conservatism around gender roles all shape what is possible for women. And yet extended family networks in Sri Lanka can offer something many women in the UK genuinely lack: built in childcare, intergenerational support, a community that holds you.
The pressures differ. But the underlying theme is remarkably consistent. Women everywhere are negotiating expectations that men are simply not asked to meet.
(Q) How do you define what it means to be a woman today, and have there been moments where your gender shaped your opportunities or challenges?
(A) To me, being a woman today means navigating complexity with strength. It means holding ambition and empathy in the same space without apologising for either. It means being commercially sharp and emotionally intelligent. Above all, it means resilience.
There have certainly been moments in my career where being a woman changed the dynamic in a room, particularly in senior advisory spaces involving government or corporate leadership. Early on, I sometimes had to prove competence before being taken seriously. Over time I came to understand that credibility does not come from changing who you are. It comes from deep expertise and calm authority.
Gender shapes experience. But it does not have to define potential.
(Q) How can women lift each other up in workplaces, communities and society at large?
(A) By being genuinely generous with opportunity. Sponsorship matters far more than mentorship. It is powerful when senior women actively advocate for other women in rooms those women are not in. That kind of invisible advocacy changes careers.
By rejecting scarcity thinking. There is not only one seat at the table.
And by modelling integrity. When women support each other publicly and privately, it does not just help individuals. It changes workplace cultures entirely.
(Q) Do you believe women are getting enough representation in leadership roles? If not, what needs to change?
(A) Progress has been made. But representation at the very top, in boardrooms and in global political leadership, remains deeply uneven. And the solution is not simply about recruiting more women. It is about changing the systems they are recruited into: flexible leadership structures, normalised parental leave for both men and women, transparent promotion criteria, and zero tolerance for the kind of subtle bias that is so easy to dismiss but so corrosive over time.
Representation is not about optics. It is about influence. Those are not the same thing.
(Q) What societal expectations or stereotypes have you personally encountered as a woman?
(A) The most persistent one is the idea that women must choose between warmth and authority, that being decisive risks being labelled difficult. Men are rarely subjected to that framing. A decisive man is simply a leader.
There is also the expectation that women should balance everything effortlessly, as though the juggle should be invisible. The reality is that balance is dynamic, often imperfect, and occasionally held together by nothing more than determination and strong coffee.
(Q) What challenges do women face in accessing healthcare or support, and how can society improve this?
(A) Even in developed countries, women’s health is frequently under researched and under prioritised, particularly around reproductive health, menopause and mental health. This is not a niche issue. It affects half the population.
Improvement requires sustained investment in research, workplace policies that recognise women’s health realities, and a collective willingness to remove the stigma that still clings to these conversations. Health is not a private inconvenience. It is a public priority.
(Q) Do you feel women are encouraged enough to pursue their passions alongside family and work responsibilities?
(A) The encouragement exists in rhetoric. The practical support frequently does not. True encouragement requires structural foundation: affordable childcare, flexible working arrangements, and a cultural acceptance that ambition in women is not selfish. It is not something that requires justification.
Women should never feel they must apologise for aspiration.
(Q) How do media portrayals of women impact society’s perception of them?
(A) Media shapes norms in ways we often do not notice until we look back. When women are portrayed primarily through the lens of appearance, domestic roles or conflict narratives, it quietly narrows the public imagination about what leadership looks like.
When media platforms showcase women as thinkers, strategists, innovators and policymakers, something opens up, especially for young girls who are watching and deciding, consciously or not, what is possible for them. Representation shapes expectation. That is not a small thing.
(Q) What changes would you most like to see for women in the next decade?
(A) Economic parity, not just participation. Greater support for women entrepreneurs. More women shaping foreign policy and global governance. A healthier and kinder public discourse online.
But most importantly, I would like to see confidence. Young women growing up without internalised limits, without the quiet voice that tells them to take up less space. That, more than any policy change, is what transforms the next generation.
(Q) And finally, how do you define what it means to be a woman today?
(A) To be a woman today is to stand fully in your capability without shrinking for anyone’s comfort. It is to embrace both strength and compassion, not as opposites but as complements. It is to define yourself rather than accept the definitions others impose upon you.
And perhaps most importantly, it is to leave the path a little wider for the women who come after you.
Life style
From Hanoi to Colombo: Women leading change across borders
Grace, resilience and quiet determination define the women of both Vietnam and Sri Lanka, two nations bound not only by rich cultural heritage, but by the enduring strength of their women. As the world marked International Women’s Day, the interview with the Vietnamese Ambassador in Sri Lanka offers a compelling lens into how tradition and modernity intervine to shape the lives of women across these societies Women in Vietnam and Sri Lanka continue to redifine their roles, balancing family, career and ambition with remarkable pause. While their journeys were shaped by distinct histories and cultural naunces there is a shared narrative of perseverance, adaptability and progress. In this interview the envoy reflects on these parallels and contrasts, offering insight into the evolving status of women. The challenges, they face and the inspiring strides being made towards equality.
Q How would you describe the role of women in Vietnam compared to Sri Lankan women?
A Women in Vietnam and Sri Lanka share many important similarities. In both societies, women are known for their diligence, resilience, and strong sense of responsibility toward family and community. Having experienced periods of war, conflict, and economic hardship, women in both countries deeply understand the values of sacrifice, solidarity, and perseverance. They often carry multiple roles at the same time—caregivers, income earners, and community supporters. In both countries, there has been an increasingly active participation of women in the workforce, including trade, manufacturing, SMEs, as well as in the leadership. It is meaningful to recognize these shared qualities that quietly but steadily contribute to social stability and national development.
Q From your personal experience, what defines a modern woman in your country?
A From my personal experience, a modern woman is someone who strives for balance rather than choosing between roles. She values education, independence, and self-development, while remaining deeply committed to her family and social responsibilities. She is confident, adaptable, and increasingly comfortable using technology and global networks. At the same time, she respects cultural values and traditions, selecting what is meaningful rather than rejecting them entirely. Modern women today are not defined only by career success, but by their ability to manage multiple responsibilities with empathy, resilience, and purpose.
Q Have you seen a significant change in women’s roles over the past decade?
A Yes, there have been noticeable and positive changes over the past decade. More women are pursuing higher education, entering diverse professional fields, and participating actively in economic and social life. Attitudes toward women’s leadership and decision-making roles have gradually improved, especially among younger generations. At the same time, women continue to shoulder major responsibilities within the family. This dual role has become more visible and more openly discussed. While challenges remain, the growing recognition of women’s contributions—both at work and at home—reflects a meaningful shift toward a more inclusive understanding of development.
Q Women in Vietnam are often visible in trade and entrepreneurship. How does this compare with Sri Lanka?
A Women in both Vietnam and Sri Lanka demonstrate a strong entrepreneurial spirit, particularly in trade, services, and family-based businesses. Many women engage in economic activities not only for personal ambition, but also to support their families and contribute to their communities. In both countries, women entrepreneurs are known for their adaptability, hard work, and practical approach to business. While the scale and sectors may differ, the underlying motivation and resilience are remarkably similar. With better access to finance, markets, and mentoring, women in both societies have great potential to further expand their entrepreneurial impact.
Q Do you think society equally values women’s economic contributions in both countries?
A Societal recognition of women’s economic contributions has improved, but full equality has not yet been achieved in either country. Women’s income is increasingly important for household stability, yet their unpaid care work often remains invisible. Professional success is respected, but women are still expected to prioritize family responsibilities. This creates pressure to constantly balance multiple roles. It is important to acknowledge that true equality means valuing both paid and unpaid work, and creating supportive environments that allow women to contribute economically without compromising their well-being or family life.
Q Vietnam has relatively strong female participation in governance. What drives this? Why is female representation still low in Sri Lanka?
A Both Vietnam and Sri Lanka recognize the importance of women’s participation in governance, and both have many capable women leaders. Differences in representation are largely shaped by institutional structures and political culture rather than women’s ability or commitment. Where supportive frameworks, mentoring, and clear pathways exist, women are more likely to enter public leadership.
In Sri Lanka, many talented women also serve their communities in different ways, though public roles can be more demanding to combine with family responsibilities. Creating more supportive and flexible pathways can help more women step forward and share their perspectives, enriching decision-making and social cohesion.
Q What are the most pressing issues women still face today?
A One of the most pressing challenges women face today is achieving a healthy balance between work, family responsibilities, and personal life. Women continue to carry a disproportionate share of caregiving and household duties, even when they are fully engaged in professional work. Gender inequality in wages, leadership opportunities, and decision-making persists. Social expectations often require women to excel in all areas simultaneously, creating emotional and physical strain. Addressing these issues requires not only policy support—such as childcare and flexible work—but also cultural change that encourages shared responsibility and mutual respect.
Q Do globalization and social media help accelerate gender equality?
A Globalization and social media can play a positive role in accelerating gender equality by expanding access to information, markets, and role models. They allow women to connect, learn, and express their voices beyond traditional boundaries. Many women entrepreneurs and professionals have benefited from digital platforms. However, these tools also bring challenges, including online harassment and unrealistic social pressures. Their impact depends on how responsibly they are used and supported. When combined with education, digital literacy, and safeguards, globalization and social media can become powerful tools for women’s empowerment.
Q How do you see the future of women evolving in the next 10 years?
A Over the next decade, I expect women to play an even more visible role in leadership, entrepreneurship, and innovation. Flexible work models and digital technologies will help more women participate in the economy while managing family responsibilities. Younger generations are already embracing more balanced views on gender roles and shared caregiving. While challenges will remain, especially in achieving true equality, the overall direction is positive. With sustained support from institutions, families, and society, women’s contributions will continue to shape more inclusive and resilient communities.
Q What can Sri Lanka learn from Vietnam in terms of empowering women economically?
A Sri Lanka can draw useful lessons from Vietnam’s emphasis on integrating women into value chains, supporting small businesses, and linking skills training with market access. Practical support—such as simplified procedures, access to finance, and business networks—helps women move from informal activities to sustainable enterprises. Equally important is recognizing women’s economic roles publicly and socially. Empowerment is most effective when economic opportunity is combined with family support and social respect. These shared principles are especially meaningful and highlight when celebrated International Women’s Day on 8 March.
By Zanita Careem
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