12 September, 2026

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The Cost of Coexistence: Navigating Sri Lanka’s Deadly Human-Elephant Conflict

By Sarath Dissanayake

Sarath Dissanayake

A One-Year Review: Building on the 2025 Wake-Up Call

Documenting a pivotal twelve-month timeline from August 2025 to August 2026, this analytical review offers a critical evaluation of the evolving landscape of Sri Lanka’s long-standing human-elephant conflict (HEC), which continues to claim human lives and decimate the country’s endangered elephant population. One year has passed since the tragic demise of the iconic tusker Bhathiya in July 2025—an event that ignited massive public fury and forced the government to confront the horrific realities of animal abuse.

From Awareness to Accountability: The 2026 Follow-Up

Let me start exactly where I left off a year ago, in August 2025, with my article titled “A Wake-up Call on Human–Elephant Conflict and Animal Cruelty.” This follow-up relies on statistics from the Department of Wildlife Conservation (DWC) to illustrate the unabated toll of illegal human interventions while tracking the state’s recent legislative milestones. It places special emphasis on assessing the structural significance of the newly gazetted Animal Welfare Bill of 2026, recently formulated management parameters for captive giants, the gazetting of three vital ecological corridors, and emerging multi-sectoral rehabilitation models like the “Save Ali Pancha” project. Ultimately, this article aims to bridge the gap between policy and practice—providing an unyielding voice for the voiceless and demanding that historic legislative breakthroughs translate into tangible, field-level action and safety for Sri Lanka’s vanishing wildlife.

2025–2026 Statistics Speak a Grim Reality for the Wildlife

The baseline established in the first half of 2025 was already staggering, with 238 elephants and 73 human lives lost. Data from the Sri Lankan Department of Wildlife Conservation (DWC) indicates that by the end of 2025, the annual elephant death toll had reached a devastating 397 individuals. This bloodshed did not slow down as the calendar turned. Between 01st January and July 2026, the DWC recorded an additional 180 wild elephant deaths. Out of these recent 2026 fatalities, wildlife metrics reveal that a staggering 75 deaths were explicitly linked to illegal human activities. The specific mechanics of this cruelty remain agonizingly consistent:

Shootings: 44 instances of firearms deployed against herds.

Illegal Electrocution: 38 elephants killed by high-voltage crop-protection wires.

Jaw-Bombs (Hakka Patas): 25 horrific deaths due to concealed explosives hidden in food.

Infrastructure Casualties: Multiple deaths stemming from speeding train collisions and open agricultural wells.

Tragically, the human cost continues to mirror this wildlife crisis. Between January and July 2026, 35 human lives were lost to wild elephant encounters. This brings the total human body count closer to an average of 80 to 100 lives annually, underscoring that Human-Elephant Conflict remains a dual humanitarian and ecological catastrophe.

The Animal Welfare Bill of 2026; A Beacon of Hope

For over a century, Sri Lanka’s animal rights laws remained trapped in a colonial time capsule. Under the obsolete 1907 Ordinance, the maximum fine for extreme animal torture was capped at a trivial one hundred rupees, an embarrassment to our national conscience. This protracted stalemate was finally broken in July 2026, when the government officially gazetted the long-overdue Animal Welfare Bill. Yet, we must ask a sobering question: why did it take an agonizing, 20-year journey through state machinery to reach this basic threshold? First conceptualized in 2006, the bill languished for two decades in administrative limbo, repeatedly stalled by commercial livestock, pet trade, and municipal lobbies.

Now past years of stagnation, the legislation replaces 19th-century mindsets with modern legal principles, chiefly a statutory “duty of care” that legally binds owners to provide adequate food, water, and shelter. To enforce these new standards, the bill replaces nominal fines with severe criminal penalties:

General Cruelty, Starvation, or Overworking: Carries fines up to Rs. 250,000, prison sentences of up to two years, or both.

Intentional Slaughter or Severe Abuse Resulting in Death: Imposes penalties up to Rs. 500,000 and up to 3 years of imprisonment.

Illegal Animal Transit & Unlicensed Breeding: Mandates fines up to Rs. 300,000 alongside two years of jail time, establishing strict guidelines to eliminate severe overcrowding and suffering during transport.

The National Action Plan for HEC : Giving Voice to the Voiceless 

Recognizing that managing the conflict requires fixing broader landscape vulnerabilities, the Cabinet of Ministers approved a proposal to formulate a new National Action Plan for Human-Elephant Conflict Management (HEC). With an estimated 70% of Sri Lanka’s 7,450 wild elephants living entirely outside protected reserves across 19 vulnerable districts, the strategy is shifting away from aggressive “elephant drives.” Instead, the plan prioritizes community-led solar fencing, habitat restoration, and treating the issue as a macro-economic development problem rather than a localized nuisance.

In a groundbreaking move, the government has officially gazetted and cleared three major elephant corridors—Koholankala, Hadapanagala, and Wetahirakanda—cutting through the heavily impacted Hambantota and Monaragala districts. Restoring these vital lifelines allows wild herds to move freely between fragmented forests without altering their natural behavioral traits, significantly reducing agricultural encroachments and subsequent intrusions into human settlements. To scale this initiative island-wide, a newly instituted expert committee of wildlife scientists, district secretaries, and ministers has a strict three-month mandate to deliver a comprehensive, data-driven action plan directly to the President for a permanent framework of landscape-level coexistence.

High-Level Committee to Safeguard Captive Elephants

Elephant suffering in Sri Lanka is not confined to the wild; it extends directly into cultural and religious institutions. The exploitation and psychological trauma endured by these animals during pageants (Peraheras) have long been a source of national concern, often met with institutional silence. In a direct response to this crisis, a specialized ministerial committee held its inaugural meeting on July 16, 2026, to construct a new legal framework for domesticated elephants.

Under the direction of the cabinet of ministers, a committee comprising legal experts, environmentalists, and Buddhist Affairs officials is tasked with introducing strict amendments to the Fauna and Flora Protection Ordinance. The committee is mandated to have strict parameters on elephant health, maximum chaining durations, transport logistics, and mandatory rest periods during cultural events. This marks the first such attempt to reconcile traditional heritage with modern animal welfare standards.

Crisis Management: Field-Level Enforcement and Habitat Restoration

Concurrently, authorities under direct presidential guidance have initiated immediate field-level measures to address the crisis, which has been aggravated by unplanned development and climate change. These emergency short-term strategies strengthen the baseline operational capacity of the Department of Wildlife Conservation (DWC) by injecting critical human and physical resources. Arrangements include recruiting civil elephant-fence assistants to reinforce ground tracking, providing additional field vehicles, and launching a forest habitat enrichment project. To naturally lower the pressure driving wild herds to forage on farmlands, teams have already begun removing invasive plant species, sowing new grasslands, and restoring critical irrigation tanks to secure natural forest water sources.

Multi-Sectoral Alliances: Protecting Vulnerable Wildlife

In tandem with state-led interventions, civil society and corporate entities are increasingly stepping in to fill operational conservation gaps. The Hambantota International Port (HIP)—in collaboration with the Department of Wildlife Conservation (DWC) and the Wildlife and Nature Protection Society (WNPS)—has launched Phase II of the “Save Ali Pancha” project to support orphaned elephant rehabilitation at the Udawalawe Elephant Transit Home. Funded by the China Merchants Foundation, this initiative provides specialized care for orphaned calves, conducts scientific research on antimicrobial resistance, and engages communities for a Managed Elephant Reserve. This illustrates that resolving the broader crisis requires a unified approach combining stringent laws, field enforcement, and active multi-sectoral support.

A Moral Imperative: Stop Animal Cruelty (Wake-up Call)

The plight of Sri Lanka’s wildlife exposes a deep ethical contradiction within our societal fabric. Elephants continue to suffer from systemic human cruelty, demanding that we act as an unyielding voice for the voiceless. This paradox is felt most acutely during major religious festivals where elephants endure immense stress, despite the Buddha’s core teachings of non-violence, compassion, and loving-kindness (Metta) toward all living beings.

Bridging the gap between our professed spiritual values and the harsh realities on the ground is an urgent wake-up call for leaders and citizens alike. We have a collective moral obligation to protect defenseless creatures from deliberate suffering and indiscriminate killing, allowing them the dignity to coexist and thrive peacefully within their natural habitats.

The Future Trajectory and Path Forward: From Policy to Action

While gazetting the Animal Welfare Bill is a major milestone, statutory publication alone cannot stop field-level cruelty. The legislative process remains incomplete until Parliament enacts the bill without further dilatory amendments or special-interest concessions. Following two decades of administrative delay, swift parliamentary passage is now critical to prevent institutional complacency. Ultimately, success will not be measured by law-book penalties, but by a quantifiable reduction in elephant mortality rates. Empirical data from 2025 and 2026 proves that the human-elephant conflict has escalated from a localized issue into a severe humanitarian and ecological crisis that demands immediate operational reality.

Framework for Immediate Strategic Intervention

Enforce Habitat Demarcation: Mandate legal boundaries for elephant habitats and sanctuaries while securing historical migratory corridors to prevent encroachment into agricultural zones.

Criminalize Lethal Deterrents: Classify Hakka Patas (jaw-bombs) and illegal wire tappings as high-level wildlife felonies with mandatory prison time.

Institutionalize Community Relief: Implement rapid-payout, state-backed crop insurance to reduce retaliatory wildlife targeting by financially strained farming communities.

Modernize Transit Infrastructure: Install thermal-imaging wildlife sensors along high-risk railway corridors to eliminate preventable train-elephant collisions.

The current trajectory presents a distinct choice: permit the systemic decline of a critical keystone species, or enforce a structured framework for sustainable coexistence. The data demands immediate transformation.

“The love for all living creatures is the most noble attribute of man.” –  Charles Darwin

*The writer is a retired Ambassador and Foreign Ministry Spokesman. He can be reached at schandrad@hotmail.com

Latest comments

  • 9
    1

    Sarath, Don’t you see how absurd the government looks when it breaks its own Animal Welfare Bill 2026 by allowing elephants to carry ‘dhathu boxes’ while exposed to smoke, harsh lights, deafening noise, and outright cruelty — all due to the pressure from Mahanayakas and a handful of SB elites? Which part of Buddhism promote animal cruelty??

    • 4
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      Jit, Thanks. I am totally with you on this. I hate seeing elephants being chained, shackled, and paraded on busy streets, especially during festival (Perahera) processions. Seeing them with their bodies covered in thick clothing and their eyes partially closed—while being exposed to fire, smoke, and noise—is a crime against these innocent pachyderms.

      Just imagine for argument sake; a human being chained, eyes half-blinded, and their entire body wrapped from head to toe in thick layers of clothing, being paraded down a street among a herd of buffaloes in the open, exposed to dust, smoke, light, and sound. This is exactly what an elephant feels under similar circumstances. It is appalling and inhuman by any standard of decency.

      Elephants are naturally averse to noise, light, and smoke pollution. They are best preserved and protected when kept in isolation away from human habitats; after all, elephants prefer the quiet wildlife of thick jungles, forests, or wildlife sanctuaries, as highlighted in that specific paragraph of my article under sub-heading – A Moral Imperative: Stop Animal Cruelty (Wake-up Call).
      No human with an iota of common sense or mercy can subject an innocent pachyderm to such trauma and hell for the sake of human prejudice, sensual pleasure, greed, and money. It is a damning act of cruelty, crime, and wickedness on the part of humans, who claim to be above all living beings in intelligence. Anyone supporting and advocating such degrading abuses is actively violating the animal rights, freedom, and inherent dignity of wildlife in this advanced modern age.
      After-all, the Buddha condemned animal cruelty and killing across several scriptures, most famously in Chapter 10 (Dandavagga – Section on Violence) of the Dhammapada (Verses 129–130). There, he clearly stated that all creatures fear death and pain, and that one should neither kill nor cause others to kill. The Sutta Nipāta (Vassala Sutta & Nālaka Sutta): Explicitly labels anyone who is cruel and kills living beings as an “outcast”, noting that life is dear to all creatures. The Lankavatara Sutra: Features a dedicated chapter where the Buddha strongly denounces meat-eating and cruelty, explaining that it generates fear in animals and perpetuates negative karma.
      As such, the Buddha condemned these actions in no uncertain terms. Trust this helps

    • 3
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      Jit and Sarath
      What hypocrites!
      Have you two ever visited the Dehiwela Zoo and witnessed how animals are imprisoned in tiny cages and elephants are chained for their entire life to generate money for the government? Why do you not campaign for their release?
      For the information of the hypicrites, in this year alone, 180 deaths of wild elephants have been reported so far and 75 of them were killed by humans.
      Buddhism is the only religion that does not kill animals for religious rituals while Hindu temples kill goats and chickens for their Gods, Muslims kill cattle for Hajj and Christians kill pigs for Christmas without being criticised by hypocrites like you.
      I wish Buddhist temples find alternatives to carry Sacred Relics in annual cultural pageants such as “a wooden car made after the manner of a towered house of seven storeys, all large and most beautiful, lacquered in divers colors and gilt in many parts, a costly sumptuous work, which served to convey the idol on a ride through the city”, as our Sinhalese ancestors did (according to Portuguese historian Diogo Do Couto), so that we can campaign for a total ban of animal slaughter and cruelty in Sri Lanka!!!!

      • 6
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        You need to immediately stop smoking that thing. It has absolutely replaced your brain cells – if you got them – with something else.

        • 1
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          Jit
          “When the debate is lost, slander becomes the tool of the loser.” – Socrates

          • 4
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            Champa, I found these in the web galaxy…..”…..Plato’s and Aristotle’s versions of Socrates were not interested in debates as something that could be won or lost, at least not by an individual, according to Christopher Rowe, Durham University classics and ancient history professor emeritus. In Socrates’ view, only truth could defeat anyone.

            Also this: the phrase “….when the debate is lost, slander becomes the tool of the loser” emerged roughly around 2008 and appears to have no traceable history prior to that. Despite its popularity on social media, no one has ever found a single direct link to any material attributed to Socrates matching the quote. Its abrupt appearance and lack of historical support suggests that Socrates’ signature was tacked to the commentary to give it an air of ancient wisdom……

            Actually, you just quoted what Eric Trump, the son of President Donald Trump On 25 June 2019 quoted too…..Silence………. So it says a lot about your research skills and I need not debate further.

      • 3
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        CChampa Thanks for sharing your perspective on animal cruelty, and for highlighting the historical account by Diogo do Couto regarding the wooden cars—using such beautiful, traditional alternatives to carry Sacred Relics is an excellent suggestion that I fully support.
        To clarify, my initial comment specifically focused on elephant abuse within religious processions because that was the immediate context of the discussion. It was not meant to excuse or ignore cruelty in other areas. I completely agree with you that keeping animals in tiny cages or chaining elephants for life at the Dehiwela Zoo is inhumane and deeply distressing. Cruelty to animals—whether in zoos, public places, or domestic settings—is unacceptable and should be condemned across the board.

        Having said that, my goal is not to target Buddhism, but rather to advocate for the core Buddhist principle of compassion towards all living beings. Ending the distress of paraded elephants, while simultaneously fighting for better conditions or the release of imprisoned zoo animals, aligns perfectly with that principle. Transitioning to the creative, historical alternatives you mentioned would be a powerful way for Sri Lanka to lead by example in ending animal suffering. Hope and pray saner counsel prevails.

        Trust the above clarifies my position.

        • 2
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          Sarath
          Sarath

          Clearly, the target of the Animal Welfare Bill is Buddhist cultural pageants. This was a long time demand of Tamils, Muslims and Christians.
          Similarly, your article and subsequent reply to Jit targeted Buddhism, too. Shame on you!!!
          I suggested the ancient practice mentioned in Diogo Do Couto’s chronicle begin again so that Buddhists can use the same Animal Welfare Bill to ban animal slaughter once and for all in Sri Lanka.

          • 4
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            CChampa Your assertion to the effect that advocating for animal welfare is an attack on Buddhism completely misinterprets both my article and the core tenets of Buddhism itself. My concerns are rooted entirely in the Buddha’s own sermons, which explicitly enunciate that all living beings deserve care, freedom, love and protection from harm (cruelty).

            Subjecting elephants to the trauma of chaining, shackling, and loud noises for human entertainment or cultural pageantry goes directly against the fundamental Buddhist principle of loving-kindness (Metta), compassion (Karuna) and empathy (Muditha). It is a crime against these voiceless, hapless creatures to separate them from their natural habitats and force them into stressful environments. True adherence to Buddhism means becoming a powerful voice for the voiceless, not justifying their suffering under the guise of religion or culture.

            Furthermore, my article highlighted the systemic crisis of human-elephant conflict caused by human poaching, cruelty and forest encroachment. When humans disrupt wildlife habitats for commercial purposes, it forces elephants into human settlements, leading to tragic, indiscriminate killings. Addressing these ground realities is a matter of basic ecology and humanity, not a religious dispute.

            Advocating for the well-being and freedom of animals aligns perfectly with holy scripts. Attempting to reduce a universal message of compassion into a divisive political or religious argument only takes the conversation down a wrong and irrelevant path. Cruelty is cruelty, regardless of who inflicts it, and standing against it is the truest way to honor the Dhamma and sacred scripts of Buddha.

            Trust the above clarifies your misguided perceptions. Thanks

          • 1
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            CChampa,
            Mind you please note how other nations treat these voiceless creatures and animals. For instance Hungary has gone further by enforcing a ban on the use of wild animals for circus shows starting in 2027. Please read the following news story. 𝗛𝗨𝗡𝗚𝗔𝗥𝗬 𝗪𝗜𝗟𝗟 𝗕𝗔𝗡 𝗪𝗜𝗟𝗗 𝗔𝗡𝗜𝗠𝗔𝗟𝗦 𝗜𝗡 𝗖𝗜𝗥𝗖𝗨𝗦𝗘𝗦 𝗙𝗥𝗢𝗠 𝟮𝟬𝟮𝟳 🐘❤️
            Starting January 1, 2027, Hungary will introduce a comprehensive ban on the acquisition, keeping, training and performance of certain wild animals and their hybrids in circuses.
            The government says the decision is based on animal welfare and public safety, recognizing that transporting, training and displaying wild animals for entertainment no longer fits modern animal welfare standards.
            The new rules also give circuses time to make arrangements for animals currently in their care.
            Hungary’s decision adds to a growing European movement to end the use of wild animals in circuses. Countries including Greece, Malta and Cyprus have gone even further, introducing bans covering all animal species.
            𝗔𝗡𝗜𝗠𝗔𝗟𝗦 𝗗𝗘𝗦𝗘𝗥𝗩𝗘 𝗣𝗥𝗢𝗧𝗘𝗖𝗧𝗜𝗢𝗡, 𝗡𝗢𝗧 𝗔 𝗟𝗜𝗙𝗘 𝗢𝗙 𝗘𝗡𝗧𝗘𝗥𝗧𝗔𝗜𝗡𝗠𝗘𝗡𝗧

            Read the full story at the following link. https://www.facebook.com/permalink.php?story_fbid=pfbid02jne8WPWrsjDoc5eg729871TUHfmMFkrQnU8CaLRPYXep3iTPwYBrDMehD9MeGPn4l&id=61561738066702

          • 1
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            CChampa, Thanks for your comment.
            As the proverb goes, “old habits die hard”, but trying to drum up a “communal & religious card” to whip up divisive sentiments; which have no place in a civilized society. It is a shame on you to warp a critical conservation and ethical crisis into a religious or ethnic issue. Nobody with an iota of common sense in the civilized world would believe your fanatical notion that this elephant crisis has a communal context, or that it is a targeted demand unique to Tamils, Muslims, and Christians. There are simply no takers for that false narrative.
            In essence, my article addresses what must be done to protect both humans and elephants from a deadly predicament. This is not about a communal or religious issue, it is about human encroachments, expanding human settlements in wildlife reserves, deprivation of elephants of their natural habitats & blocking their vital migration routes, indiscriminate targeting of elephants, poaching, and commercial exploitation. Today, elephants face severe trauma from being chained, isolated from their herds, used for logging, and transported under hazardous conditions that risk both animal and human lives. Such actions bring untold misery to elephants and reflect poorly on our humanity.
            Furthermore, if we look at this logically through the lens of Buddhist philosophy, the Buddha never condoned harm, stress, or deprivation of freedom for any living being, let alone elephants. It is time to look at the present reality and stop the cruelty unleashed on these animals sooner than later. True logic dictates that we protect these animals and stop the cruelty.

            Trust this helps.

    • 2
      1

      CChampa / Jit Thanks for sharing your perspective on animal cruelty, and for highlighting the historical account by Diogo do Couto regarding the wooden cars—using such beautiful, traditional alternatives to carry Sacred Relics is an excellent suggestion that I fully support.
      To clarify, my initial comment specifically focused on elephant abuse within religious processions because that was the immediate context of the discussion. It was not meant to excuse or ignore cruelty in other areas. I completely agree with you that keeping animals in tiny cages or chaining elephants for life at the Dehiwela Zoo is inhumane and deeply distressing. Cruelty to animals—whether in zoos, public places, or domestic settings—is unacceptable and should be condemned across the board.

      Having said that, my goal is not to target Buddhism, but rather to advocate for the core Buddhist principle of compassion towards all living beings. Ending the distress of paraded elephants, while simultaneously fighting for better conditions or the release of imprisoned zoo animals, aligns perfectly with that principle. Transitioning to the creative, historical alternatives you mentioned would be a powerful way for Sri Lanka to lead by example in ending animal suffering. Hope and pray saner counsel prevails.

      Trust the above clarifies my position

      • 4
        2

        Your views much appreciated Sarath! This is what happens when වන්දනා සහ ආමිස පූජා overwhelmingly take over the ප්‍රතිපත්ති පූජා of Gauthama Buddha’s teachings. Is not it so ironical that so call Buddhists – including the elites who are in-charge and supposed to protect the religion are the ones themselves broadly involved in violating the very principles Buddha has preached. Breaking the very first precept of the five!! Roots of this goes back to the discussion we had sometimes ago about the impact of Jain Brahmin turned Buddhist – Buddhagosha thero in the 5th century. See how damaging his ritual worship chronicle turned into today? Almost everyone seems to be blinded by so many fake beliefs and fallacies, and the remaining very few need to get up and start the cleaning process – I sincerely wish!

        • 2
          1

          Jit Thank you for bringing up such a vital point to the fore. You’ve summed up the narrative to the core. When Amisa Pooja (material ritual) takes precedence over Pratipatti Pooja (living the principles), the first precept (commitment to abstain from harming or destroying living beings) is easily forgotten just to maintain customary traditions. It is tragic to see misconceived beliefs tend to blind people from the real, compassionate essence of the Buddhist teachings. I completely share your wish—it’s time for a deep cleansing process.

  • 4
    1

    Dear Sarath, thanks for this valuble article.
    The present Government came to power after convincing many people with bold promises and, in many cases, claims that created expectations far beyond what has since been delivered. Now the time for political slogans and pointing fingers at previous governments is over.

    People need action. If improving and properly maintaining electric fences, protecting elephant corridors, monitoring elephant movements and creating reliable early-warning systems were promised as solutions, these must now be implemented—not endlessly discussed.

    A Government cannot keep governing by blaming the Opposition and former governments; every day in office is its own responsibility.

    And let us remember what is at stake: children who cannot walk to school without fear, parents who wait anxiously for their children to return, and families who can no longer feel safe simply going about their daily lives. No political argument can justify that reality. Other countries are progressively using technology, community warning systems and better-managed barriers to reduce these tragedies. Sri Lanka can do the same. The question is no longer who caused the problem; the question is who is in power now—and what are they actually doing to stop the next child from becoming a victim?

    • 4
      1

      LM
      Thank you for your insightful response. You have put it perfectly—the focus must entirely be on immediate, actionable solutions on the ground. Protecting both human lives and elephants through technology, proper fence maintenance, and secure corridors is an urgent responsibility that the current government must deliver on without further delay. No political argument can justify the fear that families and schoolchildren face daily. I appreciate you adding these critical points to the conversation. Trust the above helps

  • 4
    1

    Readers,
    Leaving people’s alarming issues aside, AKD-led groups in Sri Lanka appear to have been planning to polish their image after 24 months of the NPP government, despite little tangible progress compared with the dream-like promises made to the nation. From what I have observed over these two years, whenever AKD opens his mouth, it seems to produce another excuse or empty promise rather than a concrete step forward. The country appears to have stagnated, especially when compared with the faster economic journey under former President Ranil Wickremesinghe and his small but seemingly more effective cabinet. The current cabinet does not appear strong enough to continue delivering meaningful results, while even modest steps forward often seem to end in failure, despite the repeated efforts of government supporters and cyber apologists to paint a sugar-coated picture of the situation.
    https://www.youtube.com/watch?v=GGoZLqUDCJk&t=94s
    Most troubling is the continuing neglect of communities suffering from the human-elephant conflict, particularly by the minister responsible, Lalkantha, who is now facing heavy criticism over questions surrounding his personal wealth and the construction of houses within a short period after the new government came to power. If his supporters claim that his so-called “social capital” has made him wealthy, why has the same political energy not been directed toward protecting the poor villagers who live under constant threat from elephants?

  • 2
    2

    To Readers
    To fully understand the context of my article, “The Cost of Coexistence: Navigating Sri Lanka’s Deadly Human-Elephant Conflict” (Colombo Telegraph, 23rd August 2026), it should be read in conjunction with my previous piece. Please refer back to “Wake-up Call on Human-Elephant Conflict and Animal Cruelty,” published in the Daily Financial Times on 08th August 2025, for the complete picture. Link at (https://www.ft.lk/opinion/Wake-up-call-on-human-elephant-conflict-and-animal-cruelty/14-780039#). Thanks

    • 2
      1

      Readers
      For your information, and for what it’s worth, please read the following story titled “In 2016, Rhode Island became the first U.S. state to ban the use of elephant bull-hooks to protect animals from cruelty” (Exactly 10 years ago in 2016).
      In 2016, Rhode Island became the first U.S. state to ban the use of elephant bull-hooks, heavy rods with a sharp hook traditionally used in circuses and exhibitions to control elephants through pressure and intimidation. Animal welfare advocates say these tools have long been linked to physical harm, chronic stress, and lasting psychological effects on elephants. The law prohibits bull-hooks in any setting, including traveling shows and performances, with penalties in place to ensure enforcement. Animal protection groups had pushed for this ban for years, arguing that elephants, known for their intelligence and emotional depth, should not be managed through fear or pain. Supporters say the decision reflects a growing shift in how society views the treatment of intelligent animals, and advocates hope it will encourage other states to adopt similar protections in the future.
      Tragically, while other parts of the world banned this cruelty a decade ago, the use of bull-hooks is still heavily prevalent among elephant handlers/mahouts in Sri Lanka.

      Full article can be read at the following link.
      https://www.facebook.com/T.CRYPTEDMINDS/posts/pfbid02TsbZcCrcTQqZ794ZhfPFJki11N28fVGdNRDRMLCVT1GMqGuxPExMercbrATmJWGZl

  • 3
    0

    Dear Sarath,
    I am glad that at least you have raised this alarming issue, which successive elected governments have so far struggled to resolve. I had hoped that the NPP government would take the elephant–human conflict even more seriously, particularly given its public statements about standing with ordinary people. Sadly, Minister K. D. Lalkantha now appears increasingly distant from the very people who placed their trust in him, rather than taking urgent action to address their problems. If the government is achieving significant savings, protecting families affected by elephant attacks should be one of its highest priorities. Where immediate solutions are difficult, the government should consider providing safe shelters or relocating vulnerable families to areas where the threat is minimal. It is heartbreaking to think that children from poor rural families may be afraid to return home from school because of the possibility of an elephant attack. Imagine waking up every morning with the fear of death, going to school with that fear, and then returning home with the same anxiety.
    Such constant fear can deeply affect a child’s psychological well-being and their ability to face the future with confidence. This is not merely an environmental or wildlife issue—it is a serious humanitarian crisis, and it demands urgent, compassionate and practical action from the government.

    • 2
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      LM
      1). Thank you for your worthy insights. I completely share your concerns regarding the severity of the human-elephant predicament at hand, and its devastating impact on the well-being, safety, and livelihoods of vulnerable families and elephants alike. 2). While immediate protective measures for rural communities are a priority, it is also imperative that elephants be kept away from human settlements. Wildlife habitats must be kept off-limits to human encroachment to reduce encounters to an absolute minimum. 3). We must also emphasize strict legislative safeguards to protect elephants from human cruelty—including illegal killing and poaching—ensuring that those guilty of these crimes face maximum punishments, heavy fines, and prison terms. 4). Furthermore, victims of elephant attacks, property damage, and crop losses must be fairly compensated through structured state channels. Affected families need immediate relief, including urgent action to relocate vulnerable individuals to safe areas as a vital immediate step.
      5). Ultimately, a true, long-term resolution to HEC requires a complete overhaul of how we manage both habitats and elephant welfare. The government must step up to enforce robust safeguards that halt habitat encroachment and preserve natural corridors. 6). Beyond the wild, this protective framework must extend comprehensive care, security, and dignity to all elephants, whether they reside inside wildlife sanctuaries or are held in captivity. True coexistence is possible, but it demands compassionate, scientific, and unyielding political will. 7). Once again, thank you for standing up for both our rural communities and our vanishing wildlife.

  • 4
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    Hello Sarath,
    Let me add one thought to your article, and perhaps suggest a topic that I would genuinely love to see you address in one of your future pieces.

    I have recently come across young students from Indonesia who have arrived in Germany for company internship and exchange programmes. Many of them have already completed their university degrees in Indonesia, and yet they are being given opportunities to gain professional experience in Germany through structured arrangements between the Indonesian and German authorities. This made me wonder why Sri Lanka has not been able to establish similar pathways and agreements with Germany and other Western countries for our own highly qualified young people.

    Given your experience as a Sri Lankan diplomat in Indonesia, you are in a particularly good position to shed light on this. Were there institutional, diplomatic, regulatory, or other obstacles that prevented Sri Lanka from pursuing such arrangements? And what, in your view, would it take for Sri Lanka to create meaningful internship, professional-exchange, and skills-mobility programmes with countries such as Germany?

    I strongly believe this deserves greater public discussion. Our young people are talented, well educated and capable of competing internationally, but too often they lack the pathways and opportunities to translate their qualifications into meaningful professional experience.

    • 2
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      LM
      Thank you for your continued interest and enthusiasm in student exchange programs. Appreciate your idea of exploring potential collaborative student exchange and internship programs between Sri Lanka and Germany. I’m sure, establishing such bilateral frameworks would afford our youth new opportunities and advanced educational pathways for professional development. To answer your question on the Indonesian – German collaborative model: unfortunately, I never served in Indonesia during my diplomatic career, so I am unable to comment on the specifics of the Indonesian-German cooperation agreements. That being said, I will gladly relay your inquiry to my contacts and will revert as soon as I receive any information. Thanks once again for your interest in our students and their professional development.

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        Thank you Sarath. I can only share my thoughts on this matter. That is why I compared the situation with the opportunities available to young graduates from Indonesia, who are able to improve their knowledge and gain valuable international experience through internships, while many of our own university graduates can only dream of such opportunities. I understand that the Indonesian Government has proactively engaged with the German Government to establish agreements that can create a win-win situation for both countries. I was also told that their Economy Minister studied in Germany and therefore understands the value and quality of such training and internship opportunities. Interestingly, the Indonesian graduates I met recently while travelling to Hamburg for business told me that many of these internships are conducted in English. I also recently met young female caregivers from India who had just arrived in Germany for two-year employment assignments under an agreement reportedly reached between Dr. S. Jaishankar and the German Government. Such programmes can clearly benefit both sides, particularly in sectors where there are shortages and demand for skilled workers. As a senior professional in healthcare, I strongly believe that Germany, France, Poland and several other European countries would welcome well-trained caregivers and nurses from Sri Lanka. Similar opportunities could exist for electrical and mechanical engineers, biotechnology graduates, agricultural professionals and many other skilled young people.

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          LM

          Thank you for your follow-up. Your firsthand accounts of Indonesian interns and Indian caregivers arriving in Germany under strategic bilateral frameworks perfectly illustrate the enormous potential Sri Lanka can tap into. As you rightly pointed out from your expertise in healthcare, European nations have a high demand for skilled professionals that our country is fully capable of supplying. I certainly agree that your insights clearly demonstrate that with the right institutional and diplomatic will, our graduates can unlock incredible opportunities in Germany through proper channels. Will certainly relay your insights to relevant authorities for their consideration.

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        cont.
        I therefore wonder why our Foreign Ministry and other relevant authorities cannot work more proactively to negotiate similar bilateral agreements before other countries take full advantage of these opportunities.
        Sri Lanka urgently needs foreign exchange, and well-designed training, internship and employment programmes could contribute significantly to the economy while also developing the skills of our younger generation. This requires educated, experienced and capable individuals to lead such discussions, rather than treating them simply as routine diplomatic assignments

        Embassies should also be encouraged to identify and pursue such opportunities within their limitations, particularly because international competition for skilled workers is becoming increasingly strong. At the beginning of the 1990s, I had the opportunity to meet the late Mr. Lakshman Kadirgamar during one of his visits to Germany, and I remember that he understood the importance of such opportunities. Unfortunately, neither I nor many other busy professionals have had the time to continue reminding authorities about these possibilities over the years. My concern is that some diplomats may simply complete their postings without actively identifying and pursuing opportunities that could have a meaningful economic impact. I had similar expectations of Dr. Jaishankar and several others whom I believed could play a stronger role in this area. I sincerely hope the present Government will consider launching at least a pilot programme with a first batch of suitably qualified Sri Lankan professionals and graduates, and build from there.

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          LM,
          Thanks. I will certainly follow up on your leads and keep you posted on further developments.

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    To : Readers, Animal Lovers & Rights Advocates and Activists

    1) A significant and long-awaited milestone is on the horizon for both Sri Lanka’s cultural heritage and animal welfare advocates. Recent media reports indicate that the government is working to establish a unified mechanism to regulate the use of elephants in peraheras—a welcome development and a healthy step forward for organizers of religious processions across the country.

    2) According to these sources, a specialized expert panel is tasked with setting out a clear plan of action and a legal framework to formalize and monitor the deployment of these animals. This initiative aims to address a critical shortage of the country’s dwindling tame elephant population while structuring parameters for the animals’ welfare, safety, and well-being. To ensure a viable framework, the expert committee includes individuals deeply familiar with conservation challenges, such as renowned environmentalist Dr. Jagath Gunawardena. Under this upcoming framework, the state also plans to enforce strict administrative and legal protocols, including structured training programs for mahouts to handle the animals properly.

    3) Furthermore, authorities have pointed out the vital economic role of the tourism industry, as revenue generated from visitors is crucial for the country’s long-term stability and the sustenance of millions of livelihoods tied to our GDP. In that respect, the government is looking at the issue through a balanced economic and ethical lens. This approach will hopefully bring a sigh of relief to both animal welfare advocates and those who cherish cultural traditions like the Kandy Esala Perahera. After all, the Esala Perahera is widely considered to be the most spectacular cultural pageantry in Asia, priding itself as one of the oldest cultural festivals on the entire continent.
    4) It is my sincere hope that these new guidelines, legal regimes, and safeguards will serve as a catalyst to bring about a systemic change and a novel framework for animal rights and welfare across the board once and for all.

    5) For more details on the upcoming gazette and committee framework, you can read the full news article, “Unified mechanism to regulate perahera elephants,” published in The Daily Morning on August 24, 2026. Link for the news article is at https://www.themorning.lk/articles/2zDmbHPyOlUvYx1zTtr2

    6) #SriLanka #AnimalWelfare #EsalaPerahera #ElephantConservation #CulturalHeritage #WildlifeProtection #SystemicChange #ResponsibleTourism #DrJagathGunawardena

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    Jit and Sarath
    Using elephants in Buddhist cultural pageants is not animal cruelty.
    You both said “allowing elephants to carry ‘dhathu boxes’ with their bodies covered in thick clothing during festival (Perahera) processions, is a crime against these innocent pachyderms.”
    Can you scientifically prove that using elephants in Buddhist cultural pageants (perahera) is animal cruelty? Because I can prove it is not.
    The body weight ratio for an animal to carry weight while walking is 15% of the animal’s body weight.
    For example, elephants can easily carry up to 15% of their body weight while walking and they can walk 6km per hour which means that an Asian elephant who weighs about 3000kg can carry upto 450kg on its back without being stressed. When the overall weight of the sacred casket, decorative clothing and chains that are in place to control the elephant does not even exceed 50kg, how could using elephants in Buddhist cultural pageants be animal cruelty?
    Next time, learn to prove your point before you share your blanket hatred against Buddhism!!!

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