Rather staggering information unravelled from the side of human rights defenders that at least seven people were subjected to forced medical examinations since 2017 to prove ‘homosexual conduct’ by Sri Lankan authorities.
The story goes on public record as the Human Rights Watch shares this story in their official website, denoting that these medical examinations cater to forced anal examinations and forced vaginal examinations which are ‘supposedly’ revealing whether a homosexual conduct is committed, thereby forming brutal and inhuman sexual violence behind the curtains of medical professionals.
According to Equal Ground, a leading human rights organisation working for the rights of Sri Lankan LGBTIQ people, the Sri Lankan government continues to commit abusive physical examinations in the prosecution of people for consensual same sex conduct, which should immediately be stopped.
These medical treatments are extremely rigorous, inhuman and degrading human rights and take the form of sexual violence, they pointed out.
A leading human rights defender on the condition of anonymity told LNW, that the Justice Ministry is holding discussions with stakeholders on the punitive laws criminalising sexual minorities deprived of their human rights, in a hopeful move to decriminalise homosexual conduct.
The Sri Lankan government should immediately act on barring all medical procedures catering to forced examinations i.e. anal and vaginal, which violate fundamental rights of LGBTIQ people, he said.
The Attorney General in 2014 confirmed that LGBTIQ people shall not be treated unevenly on the basis of their identity, whilst the existing law cannot be enforced to discriminate against them.
Obsolete laws in the Penal Code, sections 365 and 365A, criminalising sexual minorities in Sri Lanka are vague and do not necessarily define that homosexuality is illegal, and therefore, a strong case can be built over arbitrary police arrests targeting LGBTIQ people on the basis, Aritha Wickramasinghe, a solicitor and human rights activist told LNW.
A police performance report indicates that in 2018, nine men were arrested in five raids for allegedly committing homosexual conduct.
The World Health Organisation declared that medical examinations conducted on the basis of ‘confirming’ same sex conduct are a form of violence and torture. The World Medical Association has called on all medical professionals to stop conducting such exams, emphasising that it is deeply disturbed by the complicity of medical personnel in these non-voluntary and unscientific examinations, including the preparation of medical reports that are used in trials to convict people who identify themselves as gay, or transgender, for same sex conduct.
Sri Lanka, once known as Ceylon, has carved its place in the world as a tea paradise. This article delves into the rich history and vibrant culture surrounding Ceylon tea, from its colonial-era plantations to the bustling tea houses of today. It also explores the diverse varieties of Ceylon tea and their unique characteristics, alongside the traditional snacks enjoyed during tea time.
A Heritage Rooted in Colonial History
The story of tea in Sri Lanka begins in the 19th century during the British colonial era. Under British rule, coffee plantations in Sri Lanka faced devastation due to disease, prompting James Taylor, a British planter, to introduce tea plants from India. The cool, misty hills of Sri Lanka’s central highlands proved ideal for tea cultivation, and soon, tea plantations flourished.
The tea industry rapidly expanded, transforming Sri Lanka into one of the world’s largest tea exporters. The term “Ceylon tea” became synonymous with quality and flavor, capturing the essence of the island’s lush landscapes and meticulous tea production methods.
Varieties of Ceylon Tea
Ceylon tea is renowned for its distinct flavors and aromas, influenced by the region in which it is grown. The main varieties of Ceylon tea include:
1. Black Tea: The most common type of Ceylon tea, known for its robust flavor and briskness. It is produced through a process of withering, rolling, oxidation, and drying. Depending on the altitude and region, black teas from Sri Lanka can range from bold and strong to delicate and floral.
2. Green Tea: Less oxidized than black tea, green tea retains a fresh, grassy flavor with subtle vegetal notes. It undergoes minimal processing to preserve its natural antioxidants and health benefits.
3. White Tea: Made from young tea buds and minimally processed, white tea has a delicate flavor profile with floral and fruity undertones. It is prized for its subtle sweetness and smooth texture.
4. Oolong Tea: A partially oxidized tea that falls between green and black tea in terms of flavor and aroma. Oolong tea from Sri Lanka is known for its fragrant, fruity notes and nuanced complexity.
Each variety of Ceylon tea offers a unique sensory experience, reflecting the terroir of its cultivation and the skill of the tea makers who craft it.
Tea Culture in Sri Lanka
Tea is more than just a beverage in Sri Lanka; it is a cultural institution. Tea estates and plantations dot the picturesque landscapes of the central highlands, offering breathtaking views and immersive experiences for visitors. Guided tours of tea factories provide insights into the tea-making process, from plucking the tender leaves to the final blending and packaging stages.
Tea tasting sessions allow enthusiasts to savor the nuances of different Ceylon teas, learning to appreciate the complexities of aroma, flavor, and body. The art of tea drinking is elevated to a ritual, with careful attention paid to brewing times, water temperature, and the use of quality tea ware.
Traditional Tea-Time Snacks
No tea experience in Sri Lanka is complete without sampling traditional tea-time snacks, which complement the beverage perfectly. These snacks are often savory or sweet, adding to the enjoyment of tea rituals.
1. Short Eats: A variety of savory snacks such as cutlets (deep-fried meat or vegetable patties), vadai (fried lentil fritters), and rolls (stuffed pastries) are popular choices. These snacks are flavorful and satisfying, making them ideal companions to a cup of hot tea.
2. Tea Sandwiches: Delicate sandwiches filled with cucumber, egg salad, or cheese are a lighter option that balances the richness of the tea.
3. Sweet Treats: Sri Lankan sweets like “kokis” (crispy fried cookies), “aluwa” (a sweet made from rice flour and jaggery), and “love cake” (a rich, spiced cake) provide a sweet contrast to the bitterness of tea.
These snacks are often enjoyed during “tiffin” or afternoon tea sessions, a social occasion that brings friends and families together to relax and unwind.
Sustainability and Quality
In recent years, Sri Lanka’s tea industry has embraced sustainable practices to preserve the environment and support local communities. Many tea plantations are now certified for sustainable farming methods, including organic cultivation and fair trade practices. These initiatives not only protect the natural biodiversity of Sri Lanka’s highlands but also ensure the quality and purity of Ceylon tea for generations to come.
Tea time in Sri Lanka is a celebration of heritage, craftsmanship, and community. From the colonial-era plantations that laid the foundation for Ceylon tea’s global reputation to the modern-day tea houses that offer immersive tea experiences, Sri Lanka’s tea culture is steeped in tradition and innovation.
Whether you prefer the robustness of black tea, the freshness of green tea, or the delicacy of white tea, Sri Lanka’s diverse range of Ceylon teas promises to delight the senses. Coupled with traditional tea-time snacks that range from savory to sweet, tea time in Sri Lanka is a sensory journey that invites you to savor every moment and embrace the island’s rich tea heritage.
The Lesbian, Gay, Bisexual, Transgender, Intersex, and Queer/Questioning community, or commonly knowns as the LGBTIQ Community, may have been a trendsetter in the press over the preceding period. But nowhere did we learn that the conversation was diverted into a point in which their rights were addressed. During the period when the island was locked down amidst the COVID-19 contagion, a famous YouTuber had taken a rather drastic course over the Sri Lankan LGBTIQ Community by launching a hate campaign. Thus various activities had carried out in social media that used LGBTIQ as a scapegoat for narrow political purposes.
It has been days since a leading newspaper in Sri Lanka reported of a prosecution of two gay men for allegedly having sex. But there were questions about the accuracy of some of the content of the report. Nevertheless, with that news came a wide-ranging discussion about the topic on and off social media. It is fair to note that the LGBTIQ community was dragged in to a growing trend of ridicule, discrimination, harassment and violence. There were various posts depicting mockery over the LGBTIQ community. Hence, the recent press statement delivered by Dr. Rasanjali Hettiarachchi, Director of the National STD/AIDS Control Program (NSACP) stemmed the conversation about gay people.
This discourse must have been controversial in Sri Lanka for a very long time; May have remained unresolved. It may have also been used for political gain. Amidst such never-ending arguments, the LGBTIQ community may have shared endless hardships over the decades. In fact, it is a pity that the people living in Sri Lanka have so little knowledge about a certain group of people living among them. Shedding light onto this perplexing but not so unheard-of debate, LNW has spoken to Aritha Wickramasinghe, lawyer by profession, Solicitor, England and Wales, a human rights activist in Sri Lanka and Director of Equality Law, Justice Programme, in the objective of learning on the LGBTIQ community living in Sri Lanka, the laws that affect them and their human rights.
Below is the discussion we had with Aritha Wickramasinghe:
The obvious question comes first, as we speak. Is being gay illegal in Sri Lanka?
No. Being gay in Sri Lanka is not illegal. There is nothing in Sri Lankan law which prohibits someone from being lesbian, gay, bisexual or transgender. However, what our Penal Code does is that it prohibits certain sexual activities and behaviours, irrespective of the gender of the participants. The specific laws which do this are sections 365 and 365A of the penal code.
Section 365 criminalises carnal intercourse against the ‘order of nature’ between man, woman and animal. Section 365A prohibits acts of gross indecency between any persons. Both these laws are gender neutral. But these laws are also very vague and the historic interpretations of what they mean have led to persecution of LGBT people and a practical criminalisation of being gay or lesbian in Sri Lanka.
If you look at Section 365, judgments from across South and South East Asia, have held that anal sex, oral sex, thigh sex and even mutual masturbation falls into the category of “carnal intercourse against the order of nature”. These offences can be committed by both heterosexual and homosexual persons. In fact, many of the oral sex offences have been against heterosexual persons. This was one of the reasons why Singapore repealed this section in their penal code. Some courts have interpreted this section to mean that any form of sex without a reproductive purpose is unnatural. These are very absurd judgments and could mean that even using contraception is a criminal offence.
In Sri Lanka, these laws are used primarily against gay and lesbian people. It has led to a practical criminalisation of homosexuality.
We have witnessed a terrible amount of sensationalised content on the Press involving prosecution of two guys for allegedly having sex. What were the exact allegations levelled against these two guys, according to the law of Sri Lanka?
I am not aware of the exact details of this case. We are filing for proceedings from the Court and will have more details on it. But, these cases are not unusual. Every year, there are several arrests and prosecutions of LGBT persons. What is disappointing is that, despite the number of progressive judgments across the world which have undeniably held that consensual gay sex is not unnatural or grossly indecent and therefore, not criminal, Sri Lankan courts are yet to exercise their powers of interpretation to dismiss such cases or to deliver a similar pronouncement when our police decides to prosecute consenting adults for their private relations.
You are a lawyer. According to your knowledge, are lawyers in Sri Lanka willing to provide legal assistance to gay people?
Yes. There are definitely many lawyers out there that are willing to provide legal assistance to gay people. Many have come forward willing to file a fundamental rights application in support of gay people for free as they are troubled by the ongoing persecution of LGBT people by Sri Lanka’s police. However, the biggest challenge that we face is that many gay men who are being prosecuted under these laws do not want to challenge it. Many would rather plead guilty and be over with the case than be haunted by the shame of criminalisation.
How does the law of Sri Lanka affect consensus sex between two adults?
As discussed above, sections 365 and 365A of the Penal Code allow for arbitrary interference into the private and consensual relationships between adults by Sri Lanka’s police. The vagueness of these laws have empowered the police to interpret them according to their own morality. This arbitrary and discriminatory application of the law must be challenged and there is a very strong case to do so.
Our police are no different to the moral police you find in countries like Saudi Arabia that go around shopping malls with batons separating couples and measuring the length of clothes. However, while our police is busy punishing adults for consensual relationships, they do little to take action against non-consensual violence against people, especially rape of women and children.
Why do you think being gay, or one recognising themselves in a spectrum that may not correspond to the mainstream, is a taboo in Sri Lanka?
The main reason why being LGBT+ has become taboo is thanks to European colonisation of Sri Lanka and the replacement of our ancient cultural and religious values of acceptance and tolerance by the harsher Victorian British values of repression and control. When the British especially colonised our country, they decided to treat our religions, our philosophy and culture as primitive and uncivilised. This included our historic acceptance of LGBT+ people and the prominent cultural position they had in Sri Lanka.
Unfortunately, although our former colonial master has done a lot ever since to undo the wrongs they have committed against the LGBT community, Sri Lanka seems to want to retain these oppressive laws and attitudes of our colonial masters. I always say that Sri Lankan people never truly received their independence. We just replaced one white colonial masters with a brown one. Unless we decolonise our laws and regressive values, we will not fully be independent.
People have this tendency to push gay people into the framework of being ‘sex addicts’. Are gay people sex addicts?
Of course not! Gay people are not sex addicts. This kind of thinking is a result of homophobia and internalised homophobia which many of us carry.
In my view, gay people are not even having as much sex as straight people. Straight people. are definitely having way more sex than gay people and they have the population growth to prove that and the enormous amounts of condoms and contraceptive pills sold.
In any case, there is nothing wrong with sex. Sex is natural and is healthy.
We must also understand, that unlike straight people, gay people are denied the right by society and law to have legitimate relationships and for those relationships to be recognised. This has an impact on how we and others look at gay relationships, especially sexual relationships.
We may have heard of historical evidence suggesting that LGBTIQ people were part of Sri Lanka’s culture. But since when did LGBTIQ people become so ‘anti-cultural’? Had the Victorian era played a role in this?
– Yes. See my answer above.
The Attorney General confirmed protection for LGBTIQ people via the Constitution in 2014, and more importantly, he emphasised that the existing law cannot be enforced to discriminate LGBTIQ people. How come this is never addressed on mainstream media? Does the Judiciary avoid?
Yes. In 2014, the Attorney General declared that LGBTIQ people were protected under the Constitution and that discrimination against them was unconstitutional. The AG further went to emphasise that existing laws must not be applied in a manner that discriminated against the LGBTIQ community and to do so would also be unconstitutional.This message by the AG has been repeated in 2017 and 2019. However, unfortunately, neither the mainstream media or even the police seems to have understood this message or spread it. It is so very important that this position of the AG is spread far and wide. What is important to also understand is that the AG first made this message during the Presidency of H.E. Mahinda Rajapakse, who is now the Prime Minister. The AG made this statement as the chief legal advisor of the Government and this position should still stand.
The judiciary also seems unaware of this pronouncement. That’s also because judges usually make judgments based on the arguments presented to them. I don’t think any lawyer so far has made such an argument in court. However, in 2016 we did have a Supreme Court judgment where the court questioned whether the purpose of the law should be to police what consenting adults do in private. In that case, two people were successfully prosecuted under 365A for actually gay sex in a public car park. Nevertheless, the Court took the position that since both parties consented that it does not warrant a custodial sentence and released them.
Why do you think LGBTIQ people in Sri Lanka are afraid for visibility?
They are afraid to be more visible because of social attitudes and a legal system which is just not in their favour.
What would be your opinion on people, who are working for the rights of minority groups, being labelled as ‘NGO people’?
I think it’s great that we have a number of organisations now that are working to advance the rights of LGBT persons. Many organisations do very important and valued work. However, they face several challenges especially around access to funding in order to expand their work and support more people.
I think people working in civil society being labelled as “NGO people” need to own that word and take pride in it. The fact that we have non-governmental organisations doing work which Governments are supposed to be doing shows how Government has failed to protect the most marginalised and vulnerable. People working for NGOs must take pride in their word and in that word “NGO”. It means you are doing a service to your country and your community which your elected Government, whom you pay taxes to, has failed to do.
We have heard in the media that Sri Lanka is going to withdraw from the Human Rights Council. If this is proceeded as said, would it affect the rights of marginalised groups in Sri Lanka?
I haven’t heard this news and therefore cannot comment on it. However, not participating in the Human Rights Council does not mean that our Government won’t continue to have its obligations to protect the fundamental rights of Sri Lankan citizens, especially those of marginalised groups such as the LGBT community. We don’t get our fundamental rights from participating in the Human Rights Council or even through the Constitution. We get our fundamental rights from birth.
How strong do you think the LGBTIQ movement is in Sri Lanka?
I think the movement had progressed quite a lot over the years. It is definitely getting stronger and I hope it will continue to get stronger.
Lately, the Director of the National STD/AIDS Control Program cited statistics suggesting that the prevalence of HIV among men of age 19 – 25 is at a rise, and among them are mostly ‘gay men’. How accurate would this claim be, according to your point of view?
Young gay men are at high risk for HIV and I don’t want to dispute the statistics by the NSACP. However, we need to understand why gay men are at high risk and instead of blaming gay men, we need to point our fingers at Government and institutions which continue to criminalise and demonise gay people.
Protecting oneself from HIV requires access to information on how to protect oneself and the ability to have regular health check ups. In a country where gay people are in effect treated like criminals and are marginalised by society, how can we expect them to come forward to receive the required information to protect themselves and give them the confidence to seek medical care without judgment or persecution?
The increasing incidences of HIV among young gay men is a failure of the State and the NSACP to introduce reforms that protect the communities they are supposed to serve. Their tactics of fear and demonisation is further isolating key populations. The NSACP’s failure to take a stronger stance with Government to push for decriminalisation makes them complicit in our marginalisation.
In almost all prosecutions against gay men in Sri Lanka, it is the NSACP that has done the sexual health screenings of gay men who are being hauled before a court.It is the NSACP’s forms that are being used as evidence by police for prosecutions. If the NSACP was serious about decriminalisation and ending HIV/AIDS, they would not support the police in these prosecutions. They, the Government and the Police must take responsibility for placing the lives of LGBT people at risk.
In the national HIV response, the term MSM is often mentioned. Are MSM and Gay the same thing?
MSM stands for men who have sex with men but may not identify themselves as gay. Gay men are men who may be emotionally, sexually and physically attracted to other men and identify as gay.
Do you think the Press should be playing a more responsible role in differentiating facts and myths?
Yes. The press and all media must take a stronger role in ensuring that they don’t worsen the stigma and discrimination suffered by LGBT people. They need to understand that their misrepresentation of facts or sensationalisation of issues can cost the lives of many innocent people.
LGBTIQ people in Sri Lanka are subject to harassment and discrimination on a daily basis. What would be your advice for the general public on equal treatment?
LGBTIQ people have a Constitutional right to equality and non-discrimination. This right has been recognised by the Attorney General and has been upheld in several courts across the world, including India’s Supreme Court. If any LGBTIQ person suffers any discrimination, they have recourse to justice in our courts. A fundamental rights case on discrimination against LGBTIQ people is waiting to be heard. But, will a victim of such discrimination come forward?
Gender by World Health Organisation’s definition refers to the roles, behaviours, activities, attributes and opportunities that any society considers appropriate for girls and boys, and women and men.
Gender interacts with, but is different from, the binary categories of biological sex. In this context, gender was demonstrated as a standard of how one is defined by the society, based on a number of factors including the assigned sex, roles bound to play in the society, behaviours acknowledged by the society, cultures, geographical locations, political and religious influences, sexual orientation and etc.
Being it said, gender may be differentiated from one society to another on the basis of one or more of the aforementioned factors. Gender, in most cases, is corroborated with one’s assigned sex at birth, giving a binary value (two-optioned) to the term, thereby designating human beings as men and women, or boys and girls.
These binary norms also stencil many aspects of a human being’s identity, in which case how one should behave, express, dress, walk, talk, etc. are limited to a perceived and conditioned standard.
E.g. Boys ought to play with a bat and a ball, girls ought to play with barbies, boys don’t cry, girls wear pink etc.
Many of these binary values are being contoured through patriarchal standards in the society, by which power is designated to the man, or to being masculine, whilst women, or those feminine, belittled.
Gender Identity and Gender Expression
Gender Identity can be easily explained as how one identifies themselves in a state of mind regardless of how the society designates them. Gender Identity may or may not be limited to binary standards of gender, in which case people may identify themselves as the opposite of what is designated by the society or assigned at birth, and sometimes outside the norm of being a man or a woman.
E.g.: A human who was assigned male at birth Assigned Male at birth — designated a Boy — recognises themselves as a Boy Assigned Male at birth — designated a Boy — recognises themselves as a Girl Assigned Male at birth — designated a Girl — recognises themselves as a Girl Assigned Male at birth — designated a Girl — recognises themselves as a Boy Assigned Male at birth — designated a Boy — recognises themselves as neither a Boy nor a Girl Assigned Male at birth — designated a Girl — recognises themselves as neither a Boy nor a Girl (Source: YOH Sri Lanka)
Laverne Cox, actor and activist, demonstrates her transition in hit TV show Orange Is The New Black. Her pre-transitioned state is portrayed by her twin brother M Lamar, Cox said.
People who identify themselves corresponding to the assigned or perceived sex at birth in general are defined as ‘Cis-gender’ people. Those who identify themselves in manner that does not correspond to the assigned or perceived sex at birth are called ‘Transgender’ people. Cis-gender people in most cases stay with the binary norm of being a man or a woman. Transgender people on the other hand may or may not stay with the binary norm of being a man or a woman.
Gender Expression stands for how one should express, or communicate, how they identify themselves with the outside world and / or themselves. Therefore, Gender Identity does not necessarily justify that one should express, or communicate how they feel inside with the outside world.
ALOK (they/them) is a gender non-conforming writer, performance artist and activist.
The Spectrum of Gender
The Spectrum of Gender is arguably a scale between being masculine and feminine. In between these two binary ends, there can be endless possibilities to how one should express their gender. It is believed that every human being has spent at least once in their lifetime in either of the stages in the Spectrum of Gender regardless of their sex.
Gender Equality
Gender Equality suggests that human rights should be enjoyed equally among all genders, without being subject to discrimination by any distinct measure at any platform. Gender Equality is universally valued by many parts of the world, and is a key element in the Human Rights Movement.
Gender Discrimination
Discrimination occurs as a person is unable to enjoy their human rights and fundamental rights on an equal basis due to an unjustified distinction made by state, law, policy or treatment. In terms of Gender, many eastern civilisations, including that of Sri Lanka, embrace gender discrimination, based on their patriarchal social framework. That being said, men, or masculinity, are considered a superior degree by which all others are subject to navigate. In most cases, women are subject to discrimination and harassment based on their gender in domestic environments, workplace, public places, accessing services etc. This may also work the other way round in matriarchal societies in some parts of the world. People in Sri Lanka, as well as in many parts of the world, face Gender Based Violence, especially targeting women, or those of feminine behaviour. (Points discussed in Queer Talks, a YOH Sri Lanka initiative)
Present situation
While people with diverse gender identities are continuously subject to discrimination and harassment, religious groups stand up to the concept suggesting that its nature is of foreign influence, or mentally disabled. However, historic evidence suggests otherwise, that the existence of communities of diverse gender identities and sexual orientations was part of the island’s heritage. Theravada Buddhism, to which the vast majority of Sri Lanka is submitted, does not provide any marginalisation over LGBTIQ populations, whilst modern day religion is being malpracticed for political benefits by various groups citing diverse sexualities as ‘immoral’, an early LNW report disclosed.
In 2015, the Human Rights Commission of Sri Lanka (HRCSL) presented a circular to the Health Ministry in regard to enabling Transgender communities to change Sex in their personal documents, such as the Birth Certificate and the National Identity Card. The HRCSL continued discussions with the Ministry, the Department of Registrar General and Civil Society, in regard to the Gender Certificate formulated by the HRCSL to be issued by the hand of a licensed Consultant Psychiatrist in enabling Transgender communities to legally change their Gender. Following, the circular No. 01-34/2016, dated 16.06.2016, was issued by the Ministry of Health, at the hand of the former Director General of Health Services. The Registrar-General issued circular No. 06/2016, dated 28.07.2016, and set onto operation on November 2016, instructing all registrars islandwide to change the Sex and Name in the Birth Certificate, based on the Gender Certificate.
In the evolution of dialogue on people who are marginalised due to their Sexual Orientation, Gender Identity and / or Expression, a significant development is evident in the context of equality and equity, a leading Gender activist told LNW. At the verge of this distinction, National People’s Power led by Janatha Vimukthi Peramuna, a prominent leftist political party in Sri Lanka, has come out with a manifesto promise that they will work for the rights of the LGBTIQ people.
For the first time since 1977, Sri Lanka Podujana Peramuna the Ruling Party managed to secure a tremendous victory at the 2020 General Election by claiming a two-thirds majority in Parliament, whilst continuing to capitalise their policies on national values, interests, traditions and culture. Having the magic wand at hand, the Ruling Party is of the capacity to accomplish endless possibilities, built on their nationalistic values. Being it said, their policies may or may not bring silence to the social entities that work for the rights of marginalised groups due to their identity, the Gender activist emphasised. Some of the most outspoken anti-LGBT voices who happen to be powerful figures in the political arena represent the Ruling Party at the moment, she revealed.
Meanwhile, Election Commission Chairman Mahinda Deshapriya assured during a case study by “MediaCorps Watch” in July, 2020 that Transgender people have equal voting rights and will not be discriminated on polling booths based on their Gender Identity.
Bhoomi Harendran has become the first Transgender woman in Sri Lanka to host a political talkshow in history.
The show is titled Political Katha with Bhoomi Harendran, a one-on-one talkshow initiated by Lankadeepa newspaper following the awakening of the political heat towards the upcoming election.
The first episode aired on Friday (17) makes her host an interview with former finance minister Ravi Karunanayake.
To many viewers, this might be a random talkshow amidst countless others streamed in the online platform aiming political insights through the waves of the election battle favoured by a limited audience. However, this is said to be the first time an openly acknowledged member of the Sri Lankan LGBTIQ community to host a most controversial platform amongst others, community sources told LNW.
Who is Bhoomi?
Bhoomi Harendran is a known voice in Sri Lanka’s human rights movement calling for the rights of the LGBTIQ community. Throughout the decade since her breakthrough as a young advocate for HIV prevention and key populations in 2010, Bhoomi has been an activist, a media spokesperson, a role model and a subcommittee member of the Human Rights Commission of Sri Lanka speaking out for the rights of communities who are marginalised due to their sexual orientation and gender identity and/ or expression.
Her notable contributions to the community include her active role in the establishment of the Gender Recognition Certificate (GRC) introduced via circulars issued by Ministry of Health (No. 01-34/2016) and Registrar General’s Department (No. 06/2016) in 2016 allowing transgender people to legally change their gender, many advocacy media material since 2010 in both mass media and social media and commitments as a HIV activist to the national response to eradicate HIV and other sexually transmitted infections (STI) in Sri Lanka, thereby breaking barriers in the national HIV response to differentiate MSM and transgender communities as separate components.
Bhoomi has closely worked with many community-based organisations in Sri Lanka that are working for the rights of key populations and the LGBTIQ community.
She is currently serving as the Executive Director of the National Transgender Network Sri Lanka, a non-governmental organisation working for the rights of the Transgender communities of Sri Lanka.
Bhoomi is also an award winning actress for her role in the hit blockbuster Frangipani (Sayapethi Kusuma).
Sri Lanka’s culinary landscape is a vibrant mosaic of flavors, heavily influenced by Buddhist and Hindu traditions, which emphasize vegetarianism. This cultural backdrop has given rise to an impressive array of plant-based dishes that are both nourishing and delectable. This article explores the rich variety of vegetarian cuisine in Sri Lanka, highlighting popular dishes such as dhal curry, jackfruit curry, and various sambols, celebrating the island’s creative and diverse approach to plant-based cooking.
Dhal Curry: A Comforting Staple
Dhal curry, or “parippu,” is a cornerstone of Sri Lankan cuisine and a beloved comfort food. This lentil-based dish is not only delicious but also packed with protein, making it a staple in vegetarian diets. The preparation of dhal curry is straightforward yet yields deeply satisfying results.
Red lentils (masoor dhal) are cooked until tender, then infused with a mix of spices including turmeric, cumin, and mustard seeds. The addition of garlic, onions, and fresh curry leaves enhances the flavor profile, while coconut milk lends a creamy texture that balances the spices. The result is a hearty, aromatic curry that pairs perfectly with rice or flatbreads like roti.
Dhal curry is a versatile dish that can be found on tables across Sri Lanka, from humble homes to lavish banquets. Its simplicity and wholesome goodness make it a perennial favorite among vegetarians and non-vegetarians alike.
Jackfruit Curry: A Tropical Treat
Jackfruit, known locally as “polos” when young, is a tropical fruit that transforms into a savory delight when used in curries. Young jackfruit has a meaty texture, making it a popular meat substitute in vegetarian and vegan dishes. Jackfruit curry is a testament to the island’s ability to turn local produce into culinary masterpieces.
The preparation of jackfruit curry begins with peeling and cutting the young fruit into chunks. These pieces are then simmered with a blend of spices including turmeric, coriander, and chili powder. Coconut milk is often added to create a rich, creamy sauce that complements the jackfruit’s texture. The curry is finished with a tempering of onions, garlic, and curry leaves, adding depth and aroma.
Jackfruit curry is celebrated for its unique texture and ability to absorb the bold flavors of the spices. It is often served with rice or string hoppers, making it a satisfying and nutritious meal that showcases the versatility of this remarkable fruit.
Sambols: Flavorful Condiments
No Sri Lankan meal is complete without a variety of sambols, which are fresh, flavorful condiments that add a burst of flavor to any dish. Sambols are typically made with fresh ingredients like coconut, chili, lime, and spices, and can range from mild to fiery hot.
Pol Sambol: This coconut-based sambol is perhaps the most iconic. Freshly grated coconut is mixed with finely chopped onions, green chilies, lime juice, and salt. The mixture is then pounded or ground into a coarse paste, creating a bright, zesty accompaniment that pairs well with rice, hoppers, or roti.
Katta Sambol: For those who enjoy heat, katta sambol is a must-try. Made with crushed red chilies, onions, lime juice, and salt, this sambol is fiery and tangy. It’s often served with rice and curry, adding a spicy kick to the meal.
Gotu Kola Sambol: Gotu kola, a medicinal herb, is finely chopped and mixed with coconut, onions, green chilies, and lime juice. This sambol is not only delicious but also packed with health benefits, including improving digestion and boosting cognitive function.
Celebrating Plant-Based Creativity
Sri Lankan vegetarian cuisine is a celebration of creativity and resourcefulness. The island’s abundance of fruits, vegetables, and spices provides a rich palette for creating diverse and flavorful dishes. From the humble dhal curry to the exotic jackfruit curry and the vibrant sambols, each dish reflects a deep respect for nature’s bounty and a commitment to wholesome, nutritious eating.
The influence of Buddhist and Hindu traditions is evident in the emphasis on plant-based diets, promoting not only physical health but also spiritual well-being. These cultural influences have shaped a cuisine that is not only varied and delicious but also mindful and sustainable.
Sri Lanka’s vegetarian cuisine is a testament to the island’s culinary ingenuity and cultural heritage. The wide array of plant-based dishes available, from comforting dhal curry to the exotic flavors of jackfruit curry and the vibrant variety of sambols, highlights the creativity and diversity inherent in Sri Lankan cooking.
By embracing local ingredients and traditional cooking methods, Sri Lankan vegetarian dishes offer a delightful and nutritious culinary experience. Whether you are a dedicated vegetarian, exploring plant-based options, or simply a food enthusiast, the vegetarian delights of Sri Lanka promise a journey of flavor and discovery that is as rich and varied as the island itself.
Surrounded by the Indian Ocean, Sri Lanka is a paradise for seafood lovers. The island’s coastal cuisine is a testament to its rich marine resources, offering an array of dishes that are as diverse as they are delicious. This article showcases some of Sri Lanka’s seafood specialities, from the tangy fish ambul thiyal to the creamy prawn curry, while highlighting sustainable fishing practices and the importance of fresh, locally sourced ingredients.
Fish Ambul Thiyal: A Tangy Delight
Fish ambul thiyal, or sour fish curry, is a quintessential Sri Lankan dish originating from the southern coast. This curry is renowned for its distinct tangy flavor, derived from goraka (a type of dried sour fruit). Traditionally, firm fish like tuna or kingfish is used for this preparation.
The fish is cut into chunks and marinated with a mix of spices including black pepper, turmeric, and chili powder. Goraka paste and a bit of water are then added to the fish, which is cooked on low heat until it is dry and coated with the thick, spicy sauce. The result is a flavorful, tangy dish that pairs perfectly with rice. Fish ambul thiyal is not only delicious but also practical, as the acidic goraka acts as a natural preservative, allowing the curry to be kept for several days without refrigeration.
Prawn Curry: Creamy and Spicy
Sri Lankan prawn curry is another seafood gem, known for its creamy texture and robust flavors. Fresh prawns are cleaned and cooked in a rich coconut milk base infused with a blend of spices such as cumin, coriander, and fenugreek. The addition of tomatoes, onions, garlic, and curry leaves enhances the flavor profile, making the dish both aromatic and mouthwatering.
The prawns absorb the creamy, spicy sauce, creating a delightful dish that is typically enjoyed with rice or bread. This curry showcases the Sri Lankan knack for balancing bold spices with the natural sweetness of coconut milk, resulting in a harmonious blend of flavors that is truly irresistible.
Crab Curry: A Festive Favorite
Crab curry is often reserved for special occasions and festive gatherings in Sri Lanka. This indulgent dish features meaty crabs cooked in a spicy, fragrant curry sauce. The preparation begins with a base of onions, garlic, ginger, and green chilies sautéed in coconut oil. Spices like mustard seeds, fenugreek, and curry leaves are then added, along with coconut milk to create a rich, flavorful gravy.
The crabs are added to the sauce and simmered until they are cooked through and the flavors meld beautifully. The result is a decadent dish that is as satisfying to eat as it is to prepare. Traditionally served with rice or string hoppers, crab curry is a celebration of Sri Lanka’s bountiful seafood resources.
Sustainable Fishing Practices
Sri Lanka’s reliance on seafood has led to a growing awareness of the importance of sustainable fishing practices. Overfishing and destructive fishing methods can deplete fish populations and damage marine ecosystems, threatening the livelihoods of coastal communities and the health of the ocean.
To address these challenges, Sri Lankan authorities and local fishermen have implemented various measures to promote sustainability. These include enforcing seasonal fishing bans to allow fish populations to replenish, establishing marine protected areas, and promoting the use of traditional, less harmful fishing methods.
One such traditional method is the use of outrigger canoes and small boats with hand lines or nets, which have minimal impact on the marine environment compared to large trawlers. By supporting these practices, Sri Lanka aims to ensure that its seafood bounty remains plentiful for future generations.
The Importance of Fresh, Locally Sourced Ingredients
Freshness is paramount in Sri Lankan coastal cuisine. The proximity to the ocean means that seafood is often caught and cooked on the same day, preserving its natural flavor and texture. Local markets, bustling with activity, offer a wide variety of fresh fish, prawns, crabs, and other seafood, allowing chefs and home cooks alike to select the best ingredients for their dishes.
The use of locally sourced ingredients extends beyond seafood. Coconut, spices, and vegetables are often grown in nearby farms, ensuring that the dishes are not only fresh but also support the local economy. This emphasis on fresh, local ingredients is a hallmark of Sri Lankan cuisine, contributing to its vibrant flavors and nutritional value.
Sri Lanka’s coastal cuisine is a celebration of the island’s rich marine resources and culinary traditions. From the tangy fish ambul thiyal to the creamy prawn curry and the festive crab curry, each dish reflects the unique flavors and techniques of Sri Lankan cooking. The commitment to sustainable fishing practices and the use of fresh, locally sourced ingredients further enhance the quality and authenticity of these seafood specialities.
Exploring Sri Lanka’s coastal cuisine offers a tantalizing journey through the island’s culinary heritage, where every bite tells a story of the ocean’s bounty and the islanders’ deep connection to their natural surroundings. Whether you are a seafood aficionado or a curious foodie, Sri Lankan coastal cuisine promises a memorable and delicious experience.
Ayurveda, the ancient system of natural medicine originating in India over 3,000 years ago, plays a significant role in shaping Sri Lankan cuisine. Rooted in the principles of balance and holistic well-being, Ayurvedic practices deeply influence the way Sri Lankans prepare and consume their meals. This article explores how Ayurvedic principles are incorporated into daily meals in Sri Lanka, highlighting the use of herbs and spices believed to have health benefits and the balance of flavors to promote overall well-being.
The Principles of Ayurveda in Cooking
At its core, Ayurveda is about balance—balancing the three doshas (Vata, Pitta, and Kapha) which are believed to govern bodily functions and characteristics. Each individual has a unique constitution, and maintaining balance among these doshas is key to health. Ayurvedic cooking aims to support this balance by using specific ingredients and cooking methods that align with one’s dosha type.
Sri Lankan cuisine naturally aligns with Ayurvedic principles through its emphasis on seasonal and locally-sourced ingredients, a wide variety of spices, and cooking methods that preserve nutritional value.
Herbs and Spices: Nature’s Pharmacy
Herbs and spices are the cornerstone of Ayurvedic cooking, not only for their flavors but also for their medicinal properties. Sri Lankan cuisine makes extensive use of these, transforming everyday meals into therapeutic experiences.
Turmeric: Known for its anti-inflammatory properties, turmeric is a staple in Sri Lankan cooking. It is used in curries, soups, and rice dishes. Its active compound, curcumin, is believed to aid in digestion and boost the immune system.
Cumin: This spice aids in digestion and helps to balance Vata and Kapha doshas. It is commonly used in tempering (the frying of spices in oil to release their flavors) and is a key ingredient in many Sri Lankan curry powders.
Coriander: Both the seeds and leaves are used in Sri Lankan cuisine. Coriander is known for its cooling properties, making it ideal for balancing the Pitta dosha. It is often used in chutneys, curries, and as a garnish.
Ginger: Fresh and dried ginger are widely used for their warming properties, beneficial for digestion and balancing the Kapha dosha. Ginger tea is a popular remedy for colds and digestive issues.
Cinnamon: Native to Sri Lanka, true cinnamon (Ceylon cinnamon) is prized for its sweet, warming flavor and its ability to regulate blood sugar levels. It is used in both sweet and savory dishes, as well as in traditional Ayurvedic medicine.
The Balance of Flavors
Ayurvedic cooking emphasizes the inclusion of all six tastes—sweet, sour, salty, bitter, pungent, and astringent—in each meal to promote satisfaction and balance. Sri Lankan meals naturally incorporate these tastes through a variety of dishes served together, ensuring a harmonious balance.
Sweet: Derived from natural ingredients like coconut milk, jaggery, and ripe fruits, the sweet taste is nourishing and grounding, balancing Vata and Pitta doshas.
Sour: Tamarind, lime, and fermented foods add the sour taste, which stimulates digestion and balances Vata.
Salty: Sea salt and other natural salts enhance flavor and aid in digestion, balancing Vata and Kapha doshas.
Bitter: Bitter gourd, fenugreek, and certain leafy greens provide the bitter taste, which detoxifies and balances Pitta and Kapha doshas.
Pungent: The heat from chili peppers, black pepper, garlic, and ginger adds the pungent taste, stimulating metabolism and balancing Kapha.
Astringent: Lentils, beans, and certain vegetables contribute the astringent taste, which is drying and cooling, balancing Pitta and Kapha doshas.
Traditional Dishes with Ayurvedic Roots
Many traditional Sri Lankan dishes exemplify Ayurvedic principles. For example:
Gotu Kola Sambol: This salad made from finely chopped gotu kola (a leafy green known for its brain-boosting properties), grated coconut, lime juice, and chili is a classic Ayurvedic dish that balances all three doshas.
Herbal Porridge (Kola Kenda): Made with various medicinal herbs, rice, and coconut milk, this porridge is consumed for its detoxifying and nourishing properties.
Lunu Miris: A fiery sambol made from chili, salt, and lime juice, often served with hoppers or rice. Despite its simplicity, it packs a punch in terms of flavor and digestive benefits.
The Ayurvedic Meal Experience
In Ayurveda, the act of eating is considered a ritual. Meals are ideally eaten in a calm environment, with mindfulness and gratitude, to enhance digestion and absorption of nutrients. In Sri Lanka, communal eating and the sharing of food reflect these values, fostering a sense of community and well-being.
The influence of Ayurveda on Sri Lankan cuisine is profound, turning everyday meals into a form of natural medicine. By incorporating a variety of herbs and spices with known health benefits and balancing the six tastes, Sri Lankan cooking not only delights the palate but also promotes holistic well-being. This integration of Ayurvedic principles into daily life is a testament to the deep connection between food, culture, and health on the island. Through this culinary tradition, Sri Lankans continue to honor their heritage while nourishing both body and soul.
Sri Lankan cuisine is a rich tapestry of flavors, and its desserts are no exception. These sweet delights, often infused with tropical ingredients and cultural influences, offer a perfect ending to any meal. This article explores traditional Sri Lankan desserts like wattalappam, kavum, and kokis, discussing their origins, ingredients, and the special occasions they are often associated with.
Wattalappam: A Colonial Legacy with Local Flair
Wattalappam is a luscious custard dessert that has become a staple in Sri Lankan celebrations, particularly during Muslim festivals such as Eid. This dessert is a beautiful amalgamation of Sri Lanka’s colonial past and local culinary traditions, believed to have been introduced by Malay immigrants.
The main ingredients of wattalappam include coconut milk, jaggery (a type of unrefined palm sugar), eggs, and an aromatic blend of spices such as cardamom, nutmeg, and cloves. The process begins by whisking the eggs and jaggery until frothy, then mixing in the coconut milk and spices. This mixture is then steamed or baked until it sets into a silky, caramel-like custard. The rich, creamy texture and the deep, complex flavors of wattalappam make it a beloved dessert that is both comforting and indulgent.
Kavum: Sweet Fritters for Festive Times
Kavum, also known as oil cakes, are deep-fried sweet fritters that hold a special place in Sri Lankan festivities, especially during the Sinhala and Tamil New Year. These golden-brown delights are made from rice flour, kithul treacle (a type of palm syrup), and coconut milk, creating a batter that is then shaped and fried to perfection.
There are several variations of kavum, but one of the most popular is mung kavum, made with a filling of mung bean flour. The preparation of kavum requires skill and patience, as the batter must be the right consistency to hold its shape in the hot oil. The result is a crispy exterior that gives way to a soft, sweet interior, offering a delightful contrast of textures.
Kavum are not only delicious but also carry cultural significance. They are often prepared and shared among family and friends during New Year celebrations, symbolizing prosperity and unity.
Kokis: A Dutch-Inspired Treat
Kokis, another favorite during the Sinhala and Tamil New Year, are crispy, flower-shaped cookies with a unique crunch. This dessert traces its origins back to the Dutch colonial period, and its name is derived from the Dutch word “koekje,” meaning cookie.
The batter for kokis is made from rice flour, coconut milk, eggs, and a pinch of turmeric for color. A special mold, typically made of brass or iron, is dipped into the batter and then into hot oil, where the batter fries around the mold to form the intricate flower shapes.
Kokis are light and crispy, with a subtle sweetness that makes them perfect for snacking. Their intricate shapes and delightful texture make them a festive treat, often enjoyed with tea during the New Year celebrations and other special occasions.
Cultural Significance and Festive Traditions
Sri Lankan desserts are deeply embedded in the island’s cultural and religious traditions. Each dessert not only provides a sweet treat but also plays a role in the social and ceremonial aspects of Sri Lankan life.
For instance, the preparation of these desserts is often a communal activity, bringing families together, especially during festive times. The process of making kavum or kokis, for example, is a tradition passed down through generations, with recipes and techniques that are closely guarded family secrets.
The ingredients used in these desserts also reflect Sri Lanka’s tropical bounty. Coconut, jaggery, and rice flour are staples in many recipes, highlighting the island’s reliance on locally sourced ingredients. Spices like cardamom, cloves, and nutmeg not only add flavor but also underscore the historical trade links that have brought diverse influences to Sri Lankan cuisine.
Traditional Sri Lankan desserts offer a delightful journey through the island’s culinary heritage, blending local ingredients with historical influences to create sweet endings with a tropical twist. From the creamy, spiced wattalappam to the crispy, festive kavum and kokis, each dessert tells a story of cultural fusion and festive tradition.
Whether you are savoring the rich custard of wattalappam during Eid, enjoying the crispy kavum during New Year celebrations, or nibbling on kokis with a cup of tea, Sri Lankan desserts provide a sweet taste of the island’s vibrant and diverse culinary landscape. These treats are not just food; they are a celebration of heritage, community, and the simple joys of life.
Sri Lanka’s street food scene is a vibrant, bustling testament to the island’s rich culinary heritage. From spicy snacks to sweet treats, the streets of Sri Lanka offer a tantalizing array of flavors and textures that captivate locals and visitors alike. This feature takes readers on a tour of popular street food items such as kottu roti, hoppers, and samosas, capturing the essence of Sri Lanka’s hawker culture and the stories behind these beloved dishes.
Kottu Roti: The Soundtrack of the Streets
One of the most iconic street foods in Sri Lanka is kottu roti, a dish that combines roti (a type of flatbread) with a medley of vegetables, eggs, and meat, all stir-fried together with a symphony of spices. The preparation of kottu roti is a sensory experience in itself. As you walk through the streets, the rhythmic clanging of metal blades against the griddle draws you to the nearest kottu vendor. This sound is the unmistakable soundtrack of Sri Lankan streets at night.
Kottu roti was invented as a way to use leftover roti, but it has evolved into a beloved staple. The base of the dish consists of shredded roti, which is stir-fried with a blend of spices, soy sauce, and an assortment of ingredients such as chicken, beef, or vegetables. The result is a hearty, flavorful dish that is both comforting and satisfying.
Hoppers: The Versatile Delicacy
Hoppers, or “appa” as they are locally known, are another quintessential Sri Lankan street food. These bowl-shaped pancakes are made from a fermented batter of rice flour and coconut milk, which gives them a unique, slightly tangy flavor. There are several varieties of hoppers, each with its own appeal.
The classic plain hopper has a crispy, lacy edge and a soft, spongy center, perfect for mopping up curries. Egg hoppers, with a whole egg cooked into the center, are a popular breakfast choice. Sweet hoppers, on the other hand, are sprinkled with jaggery (palm sugar) or served with kithul treacle, a traditional syrup made from the sap of the kithul palm.
The process of making hoppers is an art form. The batter is ladled into a small, wok-like pan and swirled around to create the characteristic shape. The edges turn golden and crispy while the center remains soft and fluffy. Hoppers are typically enjoyed with a variety of accompaniments, such as spicy sambols, fragrant curries, and creamy coconut milk.
Samosas: The Perfect Snack
Samosas, though not originally native to Sri Lanka, have become a staple in the island’s street food scene. These deep-fried pastries are filled with a savory mixture of spiced potatoes, peas, and sometimes meat, making them the perfect snack for any time of day. Sri Lankan samosas are distinguished by their flaky, crispy crust and the robust flavors of the filling, which often includes a mix of cumin, coriander, and chili powder.
Samosas are a popular snack sold by street vendors and at tea shops, often enjoyed with a cup of hot tea. They are also a common offering at festivals and gatherings, symbolizing the blend of cultural influences that characterize Sri Lankan cuisine.
The Vibrant Street Food Culture
The street food culture in Sri Lanka is not just about the food; it’s about the experience. Street vendors, or “kade” owners, are integral to the community, often serving as social hubs where people gather to eat, chat, and share stories. The informal and lively atmosphere of street food markets reflects the island’s friendly and communal spirit.
Street food stalls are typically small and mobile, with vendors setting up shop on bustling street corners, near markets, and along busy roads. The aroma of spices and cooking food fills the air, enticing passersby to stop and indulge in a quick, flavorful bite. This accessibility and affordability make street food an essential part of everyday life in Sri Lanka.
Sri Lanka’s street food delights offer a delicious journey through the island’s culinary landscape. From the comforting clatter of kottu roti to the delicate balance of flavors in hoppers and the satisfying crunch of samosas, each dish tells a story of tradition, innovation, and cultural fusion. Exploring Sri Lanka’s hawker culture is not just about tasting the food; it’s about immersing yourself in the vibrant, communal, and dynamic spirit of the streets. Whether you are a seasoned foodie or a curious traveler, the street food of Sri Lanka promises an unforgettable gastronomic adventure.
