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Saturday, November 13, 2010

tourist information



                                                         welcome to ethugala
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It is the 5th century AD and a man, a very special sculptor,  takes his first blow at a jungle rockface ... a few miles away an enormous tank or lake is being constructed ... and the king, Dhatusena, is in Anuradhapura where
Buddhism unites the Singalese people
in a common purpose and gives them
a vision of this life and those to come ...

Today, you can still stand where the king once stood at Aukana and look up at the Buddha statue, 12 metres high, carved from the living rock. And you can feel the serenity as the Buddha's rock hand gives the same blessing as the day the statue was finished.

Now, as through so many centuries, the monks gather the morning flowers and offer them in front of the statue as the sun creeps down its beatifully preserved form to the lotus plinth.

And, on special days, there are still the ceremonies - including one involving local children who parade from the village,
up the hill and before the Buddha at the
Aukana Rajamaha Viharaya (the temple complex).

The complex has a quiet feeling of history brought to modern life with the presence of the children and adults of the community who use the school, big enough for perhaps 100 children at any one time, pray under the Bodhi tree, linger on the concourse that enjoys a clear view of the Buddha and the ceremonies around its feet...

The Aukana Buddha is the most spectacular in Sri Lanka and as rivetingly interesting any anywhere in the world.  


                                            all those are srilankan beautiful
 sinhraj the sri lankan nature angel



                For the next two decades, the Sinharaja was to lie largely ignored by scientists and the general public. However, by the late 1950's its timber resources had been exhaustively analyzed (Figure 1).
            
Figure 1
Timber potential map of Sinharaja (Merrit and Ranatunga, 1959)
                    The imminent danger through destruction of a forest of a forest of historical significance raised an outcry and a sense of outrage unprecedented in the history of public concern for nature conservation in Sri Lanka. Spearheaded by the Wildlife and Nature Protection Society, and with support form the clergy, scientists and the general public, the protest movement forced the authorities to reconsider the decision to exploit the Sinharaja and to restrict logging operations within the reserve to a 3,000 acre plot. In 1972, to help support the campaign against logging. Thilo Hoffmann, then President of the Wildlife and Nature Protection Society, set off on a fact-finding mission, the results of which were documents in "The Sinharaja Forest - 1972, A Non - Technical Account" one of the few accessible general publications on the forest in recent times.
Figure 2
Area logged during the logging project and MAB Reserves proposed in 1972 
                    In 1977, a new government was elected, and one of its first acts was to halt all logging operations in Sinharaja. The workshop for servicing logging equipment set up inside the forest was dismantled and all the machinery withdrawn. In April 1978, the status of the forest reserve was enhanced when it was made an International Man and Biosphere Reserve and thus became of a world-wide chain of such protected areas. These measures were further strengthened in 1988 when the Sinharaja was made a National Wilderness Area and in 1989 when list of World Heritage Sites.
                     With the cessation of logging activities, scientists once more gained access to the forest. In 1978, a pioneer research progamme was launched by Savitri and Nimal Gunatilleke of the University of Peradeniya. Since then, other Sri Lankan universities, state agencies and institutions and voluntary organizations have been involved in research activities in the forest. Educational programmes on the ecological and conservation value of the Sinharaja have also been conducted for school children, the villagers in the area and members of the public. The reserve has now become the focus of interest for local and foreign naturalists and wildlife enthusiasts. Thus there seems to be some measure of hope that this unique Sri Lankan forest once threatened with total destruction would be preserved for the future.              
                                 


The Recent Past 
   In the late 1960's the country began to turn to the lowland rain forests to meet its growing demand for timber. A fresh survey was carried out to confirm the potential of these forests as a source of plywood. Having established this potential the Plywood Corporation ventured upon an over-ambitious programme to exploit the forest of the establishment of a massive plywood sawmill and chipwood complex with to be set up at Kosgama, 85 kilo meters north-west of Sinharaja and to be fed with timber from the hitherto untapped forest of Kanneliya, Nakiyadeniya, Morapitiya, Runakanda, Delgoda and Sinharaja. By 1970, mechanized logging had already commenced in the reserves of Morapitiya and Kanneliya adjoining Sinharaga, and in 1971, amid much protest, logging was extended to the reserve  itself. Within a short period of two years of so, logging trails and roads had been established within the reserve and the forest was in danger of begin totally destroyed. Tow areas of which only one, in the eastern part of the forest (Figure 2), was of sizeable extent.


 
                    The imminent danger through destruction of a forest of a forest of historical significance raised an outcry and a sense of outrage unprecedented in the history of public concern for nature conservation in Sri Lanka. Spearheaded by the Wildlife and Nature Protection Society, and with support form the clergy, scientists and the general public, the protest movement forced the authorities to reconsider the decision to exploit the Sinharaja and to restrict logging operations within the reserve to a 3,000 acre plot. In 1972, to help support the campaign against logging. Thilo Hoffmann, then President of the Wildlife and Nature Protection Society, set off on a fact-finding mission, the results of which were documents in "The Sinharaja Forest - 1972, A Non - Technical Account" one of the few accessible general publications on the forest in recent times.
Figure 2
Area logged during the logging project and MAB Reserves proposed in 1972 
                    In 1977, a new government was elected, and one of its first acts was to halt all logging operations in Sinharaja. The workshop for servicing logging equipment set up inside the forest was dismantled and all the machinery withdrawn. In April 1978, the status of the forest reserve was enhanced when it was made an International Man and Biosphere Reserve and thus became of a world-wide chain of such protected areas. These measures were further strengthened in 1988 when the Sinharaja was made a National Wilderness Area and in 1989 when list of World Heritage Sites.
                     With the cessation of logging activities, scientists once more gained access to the forest. In 1978, a pioneer research progamme was launched by Savitri and Nimal Gunatilleke of the University of Peradeniya. Since then, other Sri Lankan universities, state agencies and institutions and voluntary organizations have been involved in research activities in the forest. Educational programmes on the ecological and conservation value of the Sinharaja have also been conducted for school children, the villagers in the area and members of the public. The reserve has now become the focus of interest for local and foreign naturalists and wildlife enthusiasts. Thus there seems to be some measure of hope that this unique Sri Lankan forest once threatened with total destruction would be preserved for the future.              
                                 

 

  •  Myths and Legends  




  •                   The links between the Sinharaja Forest and the Sinhala peoples of Sri Lanka are lost in the mists of  legend and lore. Both the forest and the people derive their names from the word "Sinha" lion, and according to legend, the race is the result of the union between a King's daughter and a mighty lion who lived in the forest. The Sinharaja Adaviya i.e. forest, therefore lies embedded in the national consciousness of the Sri Lanka people and occupies a special position of importance. Legend also claims that the forest was royal territory belonging to the ancient Kings (rajas) of the country and in some early  colonial records the forest is referred to as the "Rajasinghe Forest". Yet another states that the forest was the last refuge of the lion, no longer found on the island.
                   Like all myths, these legends do not state the exact boundaries or location of the forest, and the name seems to have been loosely applied to a group of forest that existed in the south-western section of the island, stretching south form Ratnapura and north form Galle. In fact, taken literally, the name may refer more simply to the "king-sized forest" of the Sinhala people, which perhaps reflects the perception that the local communities had of the forest which seemed to have stretched on all sides around them. However, though precise boundaries were not marked in ancient times, it seems very probable that the forest which lies on the route from Galle to the sacred mountain of Adam's Peak was well known and traversed often. In the past, Galle was the premier port of call for foreign ships and travelers. All pilgrims to the Peak therefore would have disembarked at Galle and made their way through sections of the forest to Ratnapura to begin their ascent of Adam's Peak. Such a journey is in fact described by the famed Arab traveler Ibn Batuta in the 14th century.