Thursday, October 2, 2025

Elephant Madu

 


It’s been a year now. A year since a soul named Madhu left this world, but his story is not one of peaceful departure. It is a story that hangs in the air of Sri Lanka's forests and temples, a heavy, sorrowful ghost that refuses to be silenced. To speak of Madhu is to speak of a single, tragic package of suffering, shot through the heart of a creature who knew both the boundless freedom of the wild and the bitter chains of captivity. He was, in his brief life, a wild elephant calf, a rescued patient, a captive, a temple offering, and finally, a broken-hearted statistic.

His story begins not with his end, but with a desperate fight for his beginning. The memory of his rescue is still vivid, a tale best told by the man who was there, a story now immortalized in the book "Ten Years with Wild Elephants" by Vijitha Perera, who now, as the venerable Panadure Vimukthi Rathan Thero, lives a life of asceticism, perhaps haunted by the memories of the souls he tried to save.


The Rescue – A Snare and a Mother's Love

It was a morning like any other at the Udawalawe Elephant Transit Home, until a piece of information crackled through: a young calf in a herd near the Mother Ara area was in terrible trouble. The report said it was walking with immense difficulty, its leg grotesquely swollen. We mobilized immediately, driving down the dirt track that snaked through the grasslands, our eyes scanning the green-gold landscape.

And then we saw them. The herd was moving into the thicker jungle for their midday rest, a slow, majestic river of grey. And there, at the very back, was our calf. He was about three and a half years old, a small, vulnerable creature standing about four and a half feet tall. He was with his mother, but his progress was a painful lurch. His front right leg, swollen like a balloon, barely touched the ground. With every step, he seemed to wince in a silence that was louder than any trumpet.

As we watched through binoculars, our hearts sank. This was no simple injury. A deep, infected wound festered around his leg, and peeking through the pus and swelling was the cruel culprit: a wire snare. This wasn't an accident of the forest; this was the work of man. The cable had sawed into his flesh, biting down to the bone. The calf was trying to stop, to give up, but his mother, with an urgency that spoke of primal understanding, was constantly behind him, nudging him, pushing him, her trunk a gentle but firm propellant of despair. She knew that to fall behind was to die.

It was clear he wouldn't last more than a few days. The jungle is merciless to the weak. The infection would claim him, and he would become just another unseen tragedy in the vast wilderness. We had to act. Capturing him and bringing him to the Transit Home was his only chance.

Fate, it seemed, had assembled a rescue team for us that very day. A new veterinarian, Dr. Suhada Jayawerdene, was present. A group of veterinary students had volunteered to help with work around the Home. Even the lorry we used for transport was serendipitously parked at the facility. All the pieces were in place. With official permission secured, we set our plan.

We knew the herd would return to the grasslands in the evening. We waited, our vehicle positioned, our tranquilizer gun loaded. The herd emerged as the sun began to soften, a golden hour painted with tension. Our target was there, grazing weakly, staying close to his mother's side. We needed a clean shot, a moment when he was clear of the other massive bodies. The moment came when his mother shifted, creating a narrow window. I aimed and fired, the *phut* of the dart gun sounding impossibly loud in the evening calm.

The herd startled, shuffling nervously. The calf, stung and frightened, let out a small cry. But seeing no clear threat, the herd settled, perhaps thinking it was just an insect bite. We waited for seven agonizing minutes until the drugs took hold, and the little calf slowly, gently, folded onto the grass. To the herd, it must have looked like he was simply lying down to rest.

Then, we moved. On our signal, our support team erupted, firing thunder flashes and signal crackers into the air. The noise was terrifying, a man-made storm designed to panic. The herd, seized by primal fear, turned and fled into the jungle, a thunderous stampede that shook the ground. They left their youngest member behind.

We rushed to his side. His breathing was already shallow. We administered the reversal drugs and started him on saline and energy boosters. Within minutes, he was back on his feet, but dazed and unsteady. We secured his legs with soft ropes, attaching them to our vehicle since there were no trees nearby. We sent a message for the lorry to come to the gate. Everything was proceeding.

But the jungle had one more player in this drama.




The Mother's Gaze – A Confrontation of Souls

From the tree line, another elephant emerged. It was her. The mother. She had turned back. We all froze. She charged towards us, a force of pure, maternal fury. We scrambled, firing the remaining thunder flashes to deter her. She recoiled, startled by the noise and flashes, and retreated. But only for a moment.

She turned and charged again. And again. We drove her back each time, but her resolve was terrifying. Our supply of thunder flashes was dwindling. Soon, we were out. We were weaponless, facing a two-ton mother whose child we were stealing.

She charged again, and this time, we had no choice but to scramble back onto our vehicle. The engine roared to life, but we couldn't drive away—her calf was tied to it. We were trapped, a mere twenty feet from a creature capable of crushing us with ease. All we could do was shout, a pathetic, desperate human noise against her monumental grief.

She stopped. Not at us, but at her son. She stood over his sedated, prone body. Then, she turned her head and looked directly at us. But what we saw in her eyes haunts me to this day. It wasn't the threatening glare of a wild animal. It was an utterly lost, helpless, and pleading look. It was the gaze of a mother who had fought through every obstacle to protect her child and was now utterly defeated. She could have easily charged the last few feet and ended us. But she didn't. In that moment, she seemed to understand the futility of it all.

The standoff was surreal. She stayed with her calf, nuzzling him, trying to rouse him. He was awake but dopey, unresponsive to her silent commands. She wanted him to get up and leave with her. He couldn't. She stood there, her eyes shifting from his still form to us, a silent, devastating accusation.

When the lorry finally arrived with more thunder flashes, we used the noise and the vehicle's advance to finally drive her away for good. It was a heartbreaking sight. She would run a short distance, then turn back, only to be driven off again. It was a war of attrition we were forced to win.

Loading the dazed calf onto the high bed of the lorry was a Herculean effort. As we finally managed to get him secured, we saw her one last time. She followed the lorry as we drove away, a solitary, grieving figure in the encroaching dusk. She chased us for nearly two kilometers, her calls echoing through the twilight, a sound of pure, unadulterated anguish. It was the sound of a mother's heart being torn out. She finally faded from view, a ghost in her own world.


Madhu's New Life – From "Maddha" to a Friend

Back at the Transit Home, the severity of his injury was clear. The wire snare was deeply embedded, sawing into the bone. We named him "Maddha," after the snare that had trapped him. But officially, he was registered as Madhu.

Madhu was furious. His world had been ripped away. The unfamiliar sights, sounds, and smells, and the absence of his mother, terrified him. He was violently aggressive. None of us could get near him. We had to tighten his ropes. He refused food and water. His spirit was broken, and his body was failing.

We tried a new tactic. We led him to the edge of the Udawalawe reservoir, tying him to a tree near the water. The effect was immediate. The water soothed him. He waded in, drank, and began to eat the grasses on the bank. The frantic wildness in his eyes began to subside, replaced by a weary acceptance.

But he still wouldn't tolerate humans. We had to sedate him for every treatment, a dangerous and unsustainable practice. Our breakthrough came from an unexpected ally: another young elephant named Migara. Migara was the confident, dominant male of the calf group. For some reason, Madhu was submissive to him. With Migara by his side, we could change Madhu's ropes, offer him food, and most importantly, reach his wounded leg to treat it. Madhu, under Migara's watchful eye, would tolerate our touch.

We then tried bottle-feeding him formula, again using Migara as a shield. It worked. Madhu drank greedily. It was a turning point. The act of receiving nourishment from a human hand began to dissolve his fear and anger. He transformed from a terrified, aggressive prisoner into our close friend. He no longer needed Migara's protection. Madhu had learned to trust us.

For two months, we nursed him. His leg healed beautifully. His body, once emaciated, grew strong. Our goal was always to return him to the wild, to his herd, to his mother. We were confident she would recognize and accept him. We formally requested permission for his release.

And then, the bureaucracy of fate intervened.


The Betrayal – From Freedom to a Golden Chain

We were told that Madhu would be released with the next group of calves. We agreed, hopeful. But that hope was a lie. A few weeks later, a new order came down: Madhu was to be donated to a temple.

We were stunned. We argued, we pleaded. How could giving a wild-born creature a life of chains and servitude be considered a "meritorious deed"? But the decision came from high up in the political sphere. The Department of Wildlife had to comply. In a cruel twist, his name was at the top of the list for release, which made it the first name to be picked for this "donation."

We were powerless. Madhu, whose freedom we had fought for, whose life we had saved from the brutality of a snare, was now being handed over to a different kind of trap. We took him to the Dalada Maligawa, and he was then given to the historic Rajamaha Viharaya in Badulla.

His name was changed to "Madhu Sanka." The next day, we went to say goodbye. He was being bathed in the Mahaweli River with two other temple elephants. When I called his name, he immediately emerged from the water and ran to me. He touched me with his trunk, as if to say, "Why? Why is this happening?" It was a final, heartbreaking farewell.




The Ghost and the Final Goodbye

Years passed. In 2006, I was driving through Habarana, a area famous for its "elephant safaris." I saw a small, under-sized elephant, around 10-12 years old, struggling under the weight of tourists on its back. A dreadful suspicion gripped me. I asked a mahout about the small elephant's name. When he said "Madhu," I could barely hide the tears that welled in my eyes. This was the calf we had saved. This was his life now.

Later, I saw him again at a river where safari elephants were taken to bathe. I walked towards him with a mahout I knew. I called his name, "Madhu." He stood up. But he did not run to me. He just stood there and looked at me. The trust, the friendship, the bond we had built was gone. In his eyes was no warmth, only a deep, resigned question: "Why did you make me a prisoner?"

That was the last time I saw him alive. He died a year ago, after a short, brutal illness, having spent the majority of his life in service, a life he was never meant to live.

Madhu's story is not unique. Nearly forty elephants gifted by the government in this way have met premature, tragic ends. Some are dead; others, like Madhu was, continue to live in silent suffering. And yet, the very associations that claim to represent "tamed" elephants still have the audacity to beg for more resources, for more "domesticated" elephants, while the ones they have are dying of neglect and broken hearts. It is a cycle of greed and hypocrisy that preys on the most majestic symbols of our nation.

Madhu's year of absence is a monument not just to his suffering, but to our collective failure. He was a wild soul we tried to save, only to deliver him into a different, more prolonged kind of death. 

His memory is a ghost that asks a simple, unanswerable question: For an animal born to roam free, what is the greater cruelty—the sharp, sudden bite of a snare, or the slow, lifelong chain of a temple or a safari?



Monday, September 29, 2025

Indi Raja

Indi Raja: The Trusted Tusker Who Bears the Sacred Casket





In Sinhalese culture, the elephant—a symbol of both majestic power and immense size—is one of the most talked-about creatures. Since the era of Sri Lankan kings, the sacred casket has been carried on the back of an elephant in every major procession. Leading these processions on an elephant is considered a great honor. Over time, a "domesticated elephant lineage" was established from elephants captured in the wild, received from orphanages, or offered as gifts to temples and *devales*, including the Sri Dalada Maligawa (the Temple of the Sacred Tooth Relic).

However, the number of tame elephants in the country has now dwindled to less than a hundred, with only eighteen tuskers among them. Of these, only three mature tuskers possess the ideal temperament, physical characteristics, and impeccable health required to carry the Sacred Casket: Wasana from the Kataragama Devala, and Indi Raja and Sinha Raja from the Dalada Maligawa's elephant stable.

It is our wish to present a series of articles titled "The Tame Elephant Herd," featuring detailed information about these three and all the other tame tuskers in Sri Lanka. This is the first story in that series.

Carrying the casket and sacred ornaments in the Kandy Esala Perahera and other processions is considered an act of great merit for an elephant, but it is also a profound responsibility. The tusker chosen for this sacred duty must be of excellent character. He must have a full-bodied form, a majestic appearance, and a beautifully matched pair of tusks that curve forward symmetrically like a plowshare. He should possess a calm mind, a gentle gait, sharp intelligence, and a compassionate nature, belonging to the "Mangala" caste and being in the prime of his life.

The largest "Elephant King" currently in the Dalada Maligawa's stable is **Indi Raja**, a noble Saddantha born from the Mangala caste for the very purpose of carrying the Sacred Casket. Indi Raja is the complete embodiment of all the required qualities. His neck is shaped in a way that makes it perfectly suited for securing the ceremonial costume.





A Gift from India

Indi Raja was born in 1980 as "Basheer" at the Theppakadu Elephant Orphanage near the Mudumalai Wildlife Sanctuary in South India. Even from a young age, he displayed calm and noble traits. His father was a wild elephant from Mudumalai, while his mother lived at the orphanage, one of India's oldest.

In 1988, following the Indo-Lanka Accord, a delegation of Sri Lankan Buddhist leaders traveled to India. During discussions about the safety of Sri Lankan pilgrims, they made a request to the then Prime Minister, Rajiv Gandhi, for a tusker for the Maligawa. They reminded him that his mother, Indira Gandhi, had previously donated an elephant named "Jaya Raja," and that since the passing of the Maligawa's main tusker in 1988, there was no suitable elephant to carry the casket.

In response, the Indian government agreed to donate an elephant. The then Diyawadana Nilame, Neranjan Dullewe Wijeyeratne, traveled to India and, after inspecting several elephants at the Mudumalai orphanage, selected Basheer. In February 1989, the six-year-old tusker was brought to Sri Lanka and formally presented to the Dalada Maligawa by the Indian High Commissioner. As a gesture of gratitude for this gift from India, Basheer was renamed **"Indi Raja"**—the Indian King.


The Guardian of the Perahera

Indi Raja grew up safely within the Maligawa's stable and carried the Sacred Casket for the first time in the 1994 Esala Perahera. Before that, he had participated in processions as a junior tusker. He also holds the distinction of being the youngest tusker ever to be granted the honor of carrying the Relic.

It's difficult to pinpoint the exact number of Peraheras Indi Raja has led, but since 2005, he has missed only one. In the 2009 Perahera, he carried the casket for all ten nights. While he can be fierce and impulsive in his daily life, during the Perahera, he becomes a devotee. He is now the most trusted tusker for this sacred task.

No matter how close the men holding the ceremonial canopy get, or if they bump into him, or even cause him some discomfort, Indi Raja never loses his composure. Carrying the heavy casket with the canopy is not an easy task, and the elephant can sometimes be distressed. Yet, Indi Raja never breaks his discipline. Even if another elephant attacks him, he does not retaliate. In 2013, while carrying the casket, he was attacked by a junior tusker named Burma Raja. Indi Raja endured the blow without causing any disturbance, calmly continuing to protect the Sacred Casket.




A Complex and Noble Character

His handlers know him as a complex being. His behavior in the morning can be different from his demeanor in the afternoon or evening. Understanding Indi Raja's nature requires a subtle intuition. He was cared for by a mahout named Siril for a long time, and after Siril's passing in 2012, his apprentice Susantha took over. Recently, mahout Nihal Sirisena has been looking after him.

Indi Raja is strong, energetic, and a skilled worker. Records from his time in India show he was used for heavy labor, and his superintendent there held a special fondness for him. Even after coming to Kandy, he was used for work until 2006, after which he was retired. He is now well-fed and cared for, but he longs not for a life in captivity, but for the freedom to roam villages. Recognizing this, the Maligawa periodically releases him for two or three months at a time near reservoirs and lakes, where he can live freely, eat well, and be content.

Indi Raja has a healthy appetite, with a particular fondness for kitul palm. He needs a substantial amount daily and currently weighs 3.2 tonnes. He stands at 10 feet and 2 inches and is 45 years old. His upkeep costs the Maligawa around Rs. 250,000 per month, a figure that rises with medical care.


Health and Vigilance

He has a greater tendency to fall ill than other elephants in the stable and has faced several serious health crises. In 2010, a wound near his eye from a mahout's attempt to calm him became severely infected. Thanks to dedicated veterinary care, his eyesight was saved. On another occasion, a parasitic worm was found causing significant internal damage. The Diyawadana Nilame at the time acted swiftly, importing medicine from India and curing him within five months. There is now a suspicion that this parasitic infection may have returned, causing his recent, abnormal weight loss.

"The elephants undergo a medical check-up every three months and a blood test every six months," explains the Maligawa's elephant stable manager, Pradeep Miwanpala. "We administer deworming medicine based on their weight. Due to his current condition, we are not involving Indi Raja in other processions. We have been advised to give him maximum freedom. He is an elephant who must lead the Kandy Perahera for another 20 or 30 years. Losing him would be a colossal loss for the festival. Therefore, we are committed to caring for him to the best of our ability."


A Living Treasure

It is no exaggeration to call Indi Raja one of the most meritorious animals alive. He has carried the Sacred Casket more times than any other tusker in recent history and is the undisputed leader of the Maligawa's elephant herd.

As we conclude this story, we join in the prayer for the health and long life of this magnificent tusker, that he may continue his sacred duty for many Esala Peraheras to come.

Saturday, August 2, 2025

Human-Elephant Conflict

A Clash of Worlds: Unraveling Sri Lanka's Human-Elephant Conflict



The serenity of Sri Lanka's rural landscape is often shattered by a primal, heartbreaking conflict. In a small village, the deep, guttural rumble of an elephant approaching sends a wave of fear through the community. This isn't a scene from a documentary; it's a nightly reality for thousands of families living on the edge of the wild. Every year, this clash between man and beast claims the lives of over 80 elephants and around 30 humans, a grim statistic that places Sri Lanka at the epicenter of the global human-elephant conflict (HEC). The economic toll is equally devastating, with farmers losing millions of rupees in crops, their life's work disappearing in a single night.

This crisis isn't a new phenomenon, but it has escalated to unprecedented levels. It's a complex web of environmental, social, and economic factors, but by untangling the root causes, we can begin to weave a new narrative—one of coexistence rather than conflict. This comprehensive look will explore not just the "why," but also the "how" and "who" behind the solution, outlining both immediate fixes and long-term, sustainable strategies for a shared future.


The Root Causes: Why Giants Leave the Wild

The motivations behind an elephant's journey into a village are not driven by a desire for confrontation. They are born of instinct and desperation, a direct consequence of a world that is rapidly changing around them.

1. Loss and Fragmentation of Habitat

This is the single most significant factor driving the conflict. For centuries, elephants roamed freely across vast, interconnected forests. In the last hundred years, however, Sri Lanka has witnessed the destruction of over 80% of these ancient habitats. Forests are cleared to make way for large-scale agricultural projects like palm oil and tea plantations, new roads, and ever-expanding settlements.

More insidious than outright deforestation is the fragmentation of these remaining habitats. Elephants rely on ancient, instinctive pathways known as "elephant corridors" to migrate between different foraging areas, find water sources, and seek mates. When a new highway, a railway line, or a human settlement cuts across one of these vital corridors, it acts as an impenetrable barrier. With their traditional routes blocked, elephants are forced to find new paths, and these new paths inevitably lead them into human territories, where they come into direct contact with people and their property.


2. The Allure of an Easy Meal

In a world of increasing scarcity, the temptation of cultivated crops becomes irresistible. The effects of climate change, including longer dry seasons and more unpredictable rainfall, are decimating the natural vegetation elephants rely on for food and water. Faced with a dwindling food supply in the wild, the scent of a farmer’s field—filled with calorie-dense, easily accessible crops like rice, corn, bananas, and sugarcane—is a powerful siren call. A single elephant can consume up to 150 kg of food and 100 liters of water a day. When natural sources are scarce, a farmer's well and a lush rice paddy become a matter of survival, not choice.


3. Poor Land-Use Planning and Governance

The conflict is a direct reflection of a failure in land-use planning. Villages and farms are often established without considering their proximity to elephant habitats. Existing buffer zones are poorly managed or non-existent, and encroachment on protected areas is rampant. This is compounded by a lack of enforcement of existing environmental laws. Without a clear and respected line between human and animal territory, elephants have no choice but to cross into human-dominated areas. This creates a perpetual cycle of encroachment and conflict.


4. Retaliation Breeds Aggression

The conflict is not a one-sided affair. Human attempts to deter elephants can often have the opposite effect, escalating tensions and making the animals more aggressive and dangerous over time. Poorly maintained electric fences, which may deliver a painful but non-lethal shock, can infuriate an elephant rather than deter it, teaching it to associate humans with pain. Similarly, the use of firecrackers, slingshots, and even gunshots to scare elephants away might work in the short term, but it teaches them to perceive humans as a threat. Over time, these elephants may become more hostile and unpredictable, transforming from foraging animals into aggressive, defensive creatures. The tragic reality is that many of the most dangerous "rogue" elephants are a direct result of this learned behavior, born from repeated negative encounters with humans.


A Path to Coexistence: Solutions for a Shared Future

Solving the HEC requires a multi-faceted approach, combining immediate, practical measures to protect lives and property with long-term, visionary strategies that address the root causes.


Long-Term Fixes


Protecting and Restoring Elephant Habitats:

 The most crucial long-term strategy is to restore and reconnect elephant habitats. This involves large-scale reforestation of degraded lands, focusing on native plant species that provide the natural forage elephants need. More importantly, it requires securing and protecting wildlife corridors to ensure elephants can migrate safely between forest patches. This strategy not only benefits elephants but also supports biodiversity and ecosystem health across the country.

Smarter Farming Practices:

Farmers can significantly reduce crop raiding by adopting "elephant-proof" farming techniques. This includes planting crops that elephants find unappealing, such as chili, lemongrass, citronella, or garlic, along the perimeter of their fields. The strong scent and taste of these plants act as a natural deterrent. Additionally, community-based farming where large fields are collectively protected and guarded is far more effective than individual farmers trying to protect small, scattered plots.

Water and Food Management:

To reduce the elephants' need to enter villages for resources, we can proactively manage resources within their habitats. This includes building and maintaining artificial waterholes and reservoirs inside forests, particularly in areas susceptible to drought. Providing mineral-rich "salt licks" and planting preferred forage species can also help ensure elephants' nutritional needs are met in the wild, reducing their motivation to seek out food in human settlements.


Short-Term Fixes

Effective Electric Fencing:

While not a perfect solution, well-designed and maintained electric fences are a vital tool for immediate protection. These must be solar-powered for reliability and community-managed to ensure they are functional year-round. Modern designs incorporate specific wire heights and configurations that are proven to be more effective at deterring elephants.

Early Warning Systems:

Technology can be a powerful ally. Attaching GPS collars to key elephants allows wildlife officials and village watch groups to track their movements in real-time, providing early warnings and allowing for preventative action. Community-based mobile apps and SMS systems can also be used for farmers to report sightings, creating a network of communication that warns others of an elephant’s presence in the area.

Safe Deterrents:

Non-lethal and innovative deterrents offer a promising alternative to violent retaliation. Beehive fences, for instance, use an elephant's natural fear of bees to create a protective barrier. A series of beehives linked by a wire can effectively protect a large area. The bees' buzzing and potential stings are a powerful deterrent, and the honey produced can provide farmers with an alternative income source. Other non-lethal methods include the use of bright, motion-activated floodlights and "chili bombs" — non-toxic smoke devices that release a powerful chili scent that elephants dislike.


A Shared Responsibility: The Path Forward


Finding a lasting solution to the HEC is a shared responsibility that requires a concerted effort from the government, conservation organizations, and local communities.


Government Actions:

The government must take a leading role by enacting and strictly enforcing land-use laws that prevent development in critical elephant corridors. It must also establish a swift and transparent compensation system for crop damage and loss of life to reduce the economic hardship on farmers and discourage retaliatory acts. Increased investment in the Department of Wildlife Conservation and greater resources for forest rangers are also crucial for effective patrols and monitoring.

Community Actions:

Local communities are on the front lines and must be empowered to be part of the solution. Establishing trained village watch groups to monitor elephant movements and developing community-based early warning systems can save lives. Education programs that teach rural communities about elephant behavior and the importance of conservation can foster a culture of coexistence. These programs can shift the narrative from one of fear and conflict to one of respect and understanding.


Conclusion: Coexistence is Possible

The human-elephant conflict is a heartbreaking reminder of the challenges we face as our world changes and human needs expand. But it is not a hopeless situation. By combining short-term, practical solutions like effective fences and warning systems with long-term, visionary strategies like habitat restoration and sustainable land-use planning, a future of coexistence is not just a dream—it is an achievable reality.

The elephants of Sri Lanka are not just wild animals; they are a vital part of the nation's heritage and a keystone species for its ecosystems. Protecting their homes is not just a matter of conservation; it is an act of self-preservation. When we protect their world, we protect our own. The choice is ours: to continue a destructive cycle of conflict, or to forge a new path where man and giant can share the land in peace.

Nakolagane’s Forests

The Destruction of Nakolagane’s Forests and Wetlands: 

An Environmental and Humanitarian Crisis



Introduction  

The Nakolagane forest and wetlands in Sri Lanka’s Kurunegala District are under severe threat due to illegal deforestation and land clearing. Despite warnings from environmental activists like Sajeewa Chamikara in 2021, the destruction has continued unchecked. A powerful Buddhist monk, Walathwewa Rahula Thero, along with business allies, has been systematically clearing protected lands for commercial agriculture, disregarding environmental laws and endangering wildlife. The consequences—escalating human-elephant conflict, water scarcity, and biodiversity loss—demand urgent intervention.  


This article examines:  

1. The extent of deforestation and illegal land grabs

2. The ecological and social consequences

3. The failure of authorities to enforce laws

4. Solutions to prevent further damage


1. The Scale of Deforestation and Illegal Land Leasing 

Unlawful Clearing of Protected Land 

- Nakolagane’s forests are part of a 5,000-acre ecosystem that includes wetlands, reservoirs, and wildlife habitats.  

- Over 50 acres have already been destroyed, with permits illegally issued for another 700 acres.  

- The land belongs to **Nakolagane Rajamaha Vihara, a Buddhist temple, but its chief monk has leased it to businessmen without government approval.  


Violations of Environmental Laws

- National Environmental Act (1980) – Requires environmental impact assessments (EIAs) for clearing over 1 hectare (2.47 acres). None were conducted.  

-North-Western Provincial Environmental Statute (1990) – Prohibits clearing near reservoirs. Yet, forests around Palukadawala Lake have been bulldozed.  

- Archaeology Ordinance (1940) – The area contains ancient temple ruins, but no heritage assessments were done before clearing.  


Who is Responsible?  

- Walathwewa Rahula Thero (Chief Monk) – Illegally leased temple land.  

- Local Politicians – Allegedly protecting the monk and businessmen.  

- Government Inaction – Despite complaints, no legal action has been taken.  


2. Ecological and Social Consequences


A. Escalating Human-Elephant Conflict

- Nakolagane is a key elephant corridor, home to 1,189 elephants (20% of Sri Lanka’s total).  

- Deforestation forces elephants into villages, leading to:  

  - Increased attacks – Elephants raid farms for food, resulting in deaths on both sides (e.g., the killing of Bathiya the elephant).  

  - Crop destruction – Farmers lose livelihoods, deepening poverty.  


B. Water Scarcity Threatens Agriculture  

- The forests feed 25+ lakes including:  

  - Palukadawala Lake (main water source)  

  - Manakkulamayagama Lake  

  - Hunugallewa Lake  


- Deforestation reduces water retention, leading to:  

  - Drying reservoirs – Farmers face irrigation shortages.  

  - Lower groundwater levels – Drinking wells are at risk.  


C. Biodiversity Loss 

- A 2014 study recorded 118 species in Nakolagane, including:  

  - Endemic birds (4 species)  

  - Threatened reptiles  

  - Elephants, leopards, and other mammals  

- Habitat destruction could lead to local extinctions.  


3. Government and Institutional Failures 


A. Authorities Ignoring the Crisis 

- Central Environmental Authority (CEA) – Failed to halt illegal clearing.  

- Forest Department – Did not enforce protections.  

- Archaeology Department– Ignored damage to heritage sites.  


B. Legal Violations with No Consequences

- Under the National Environmental Act, violators face:  

  - Fines up to LKR 15,000(~$50)  

  - 2 years in prison  

- Yet, no arrests or prosecutions have occurred.  


C. Political Interference  

- Local politicians allegedly protect the monk and businesses, preventing legal action.  


4. Solutions: How to Save Nakolagane

A. Immediate Actions Needed 

1. Halt All Illegal Clearing – Enforce stop orders on deforestation.  

2. Investigate and Prosecute – Hold the monk and businessmen accountable.  

3. Restore Damaged Land – Replant trees and protect water sources.  


B. Long-Term Protection  


- Declare Nakolagane a "Forest-Elephant Management Reserve" – Legal protection under the Fauna and Flora Protection Ordinance.  

- Strengthen Monitoring – Use drones and satellite tracking to prevent illegal logging.  

- Community Involvement – Train locals in conservation and conflict mitigation.  


C. Policy Reforms  

- Stricter EIA Enforcement – No clearing without assessments.  

- ransparent Land Leasing– Prevent temple lands from being misused.  


Conclusion: A Race Against Time

Nakolagane’s destruction is not just an environmental issue—it’s a humanitarian crisis. Without urgent action:  

- Elephants will continue dying in clashes with humans.  

- Farmers will lose water and crops, worsening rural poverty.  

- Unique wildlife will vanish forever.  

The government must act now before Nakolagane becomes another tragic example of unchecked greed and environmental neglect.  




Wednesday, October 16, 2024

Who are Gajabahu and Agbo

Who are Gajabahu and Agbo


Let's properly identify these two amazing elephants who even deceive experienced wildlife photographers with their close resemblance.

"Agbo" and "Gajabahu" are so alike that it's difficult to distinguish between the two. Their physical features are almost identical, and if you saw them together, you'd think they were elephant brothers born to the same mother.

However, their habitats and roaming areas are different. Let's explore a little about these two."




Tusker "Agbo" T- 096

When comparing Agbo and Gajabahu, the features that distinguish Agbo are: a broader forehead where the tusks diverge, a slight hump on his back, numerous bullet-like marks on his body, a spread-out dewlap and ear flaps, and a relatively flat "moolliy" (a specific marking on the forehead that resembles the number 3).

Before falling ill, Agbo's roaming area was mainly in the Thirappane, Mahakanadarawa, and Horowpatana regions. He was a powerful and very handsome tusker, though he could also be quite aggressive. Now, his range is limited to the Thirappane area.

ID - T232 

Name - Gajabahu 

First Recorded Year 2021 (Padaviya/Wahalkada/Kabithigollewa) 

First recorded and named by Priyanjana Dilmith Wild Photography

Gajabahu can be distinguished from Agbo by his relatively slender forehead compared to the broader forehead where Agbo's tusks diverge. Gajabahu is slightly taller and longer than Agbo. His ear flaps and dewlap have a clear, uniform pattern. Unlike Agbo, Gajabahu doesn't have a hump on his back but a longer spine. His skin is slightly darker than Agbo's. Additionally, Gajabahu doesn't have the bullet-like marks found on Agbo's body and exudes a strong, sturdy demeanor when walking. Gajabahu's roaming area is around the forests of Padaviya, Wahalkada, and Kabithigollewa.

You've outlined some striking similarities between Agbo and Gajabahu




  • 90% similarity: This suggests a very high degree of resemblance between the two elephants.
  • Tusks: The position, size, and shape of their tusks are nearly identical.
  • Ears: The way their ears are folded is quite similar.
  • Forehead: The length of their foreheads and the position of their temples are almost the same.
  • Body: Their overall height and weight are very similar.





Saturday, October 5, 2024

Tusker Chandi

Three months have passed since our dear Chandi left us.


On the 5th of July, exactly three months ago today, Chandi, the legendary elephant of Galgamuwa, passed away after being injured in a battle with another elephant. On that day, another bitter day in our lives, Chandi was found dead in his usual watering hole.

It is strongly suspected that a wild elephant, possibly a tusker, had attacked him. The elephant’s sharp tusks had pierced Chandi’s heart, neck, kidneys, and many other parts of his body. In the end, he passed away lying in the very watering hole he loved most and spent most of his life in.

Chandi, you were a legend. A great hero who fought for his homeland. Even after being captured twice and taken to Horowpatana prison, you returned to Galgamuwa. You never abandoned your homeland and breathed your last breath in your homeland. You were a true hero of Galgamuwa. We will always remember what we did for you, how we fought to protect you. Although we protected you from humans, we couldn’t overcome nature. You passed away with dignity, subject to the laws of the wild.

Dear Chandi, farewell, my friend

Thursday, October 3, 2024

Tusker Miyan Kumara




Miyan Kumara was a male Asian elephant (Elephas maximus) who gained significant recognition in Sri Lanka for his role in various religious ceremonies and public events. He was particularly associated with the Bellanwila Rajamaha Viharaya temple in Colombo.

Early Life and Relocation

  • Birth and Early Years: Born in captivity in 1971, Miyan Kumara spent his early years in Myanmar.
  • Relocation to Sri Lanka: In the early 2000s, he was relocated to Sri Lanka and became a part of the temple's elephant herd.

Notable Events and Controversies

  • Religious Ceremonies: Miyan Kumara was a prominent figure in numerous religious ceremonies, including the annual Bellanwila Esala Perahera. His presence added a sense of grandeur and tradition to these events.
  • Public Appearances: He also participated in various public events, such as parades and festivals.
  • Health Concerns and Controversies: Despite his popularity, Miyan Kumara faced health challenges due to his captivity and the demanding nature of his role. His treatment and living conditions were subject to public scrutiny and debate.

Tragic Incident and Legacy

  • Mahout's Death: In 2018, a tragic incident occurred when Miyan Kumara attacked his mahout (elephant handler), resulting in the mahout's death. This incident sparked further discussions about elephant welfare and the risks associated with captive elephants.
  • Legacy: Miyan Kumara's legacy is complex. While he was undoubtedly a beloved figure in Sri Lanka, his life also highlighted the challenges faced by captive elephants and the need for improved welfare standards.

Additional Information:

  • Captivity: Miyan Kumara spent most of his life in captivity, which raised concerns about his well-being and the ethical implications of keeping elephants in such environments.
  • Conservation Efforts: His story has contributed to a growing awareness of the importance of elephant conservation in Sri Lanka. Efforts are being made to protect wild elephant populations and improve the conditions of captive elephants.

A Life in the City

Miyan Kumara's life was far from ordinary. He spent his days parading through the streets, giving rides to tourists, and performing in various events. His gentle nature and intelligence made him a popular attraction, and he became a familiar sight to many Sri Lankans.

Despite his fame and popularity, Miyan Kumara's life was not without its challenges. The urban environment was not ideal for an elephant, and he faced health issues related to stress and confinement. However, thanks to the efforts of animal welfare organizations and concerned individuals, he received the necessary care and attention.

Controversy and Conservation

Miyan Kumara's life was also marked by controversy. Many animal rights activists raised concerns about his well-being and argued that elephants should not be kept in captivity. Protests and campaigns were launched to demand his release and relocation to a more suitable habitat.

In response to the growing public pressure, the Sri Lankan government took steps to improve Miyan Kumara's living conditions. He was eventually moved to a wildlife sanctuary, where he could enjoy more natural surroundings and freedom. However, his health continued to deteriorate, and he passed away peacefully in 2019.

A Lasting Legacy

Miyan Kumara's legacy lives on in the hearts of many Sri Lankans. His story serves as a reminder of the importance of animal welfare and the need to protect these magnificent creatures. His passing also sparked a renewed focus on elephant conservation efforts in Sri Lanka.

Today, the country is working to improve the welfare of its captive elephant population and promote responsible tourism practices. Miyan Kumara's memory continues to inspire and motivate those who are committed to protecting these gentle giants.

Elephant Madu