Shashik Silva, in Polity, 16 September 2025 where the title runs thus: “Sinhala Buddhist Nationalism and Political Legitimacy in Contemporary Sri Lanka”
Cleavage politics has emerged as one of the most defining features of Sri Lanka’s party system and political behaviour since independence.[1] Political commentators have identified several key fault lines that shape the country’s electoral landscape: some emphasise caste, religion, and ethnicity as particularly crucial cleavages (de Silva 1981), while others highlight the pivotal role of language in driving cleavage politics, particularly as a catalyst for the country’s prolonged ethnic conflict (DeVotta 2004).

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A closer examination of post-independence Sri Lankan politics reveals numerous examples that substantiate these claims, with ethnicity and religion consistently serving as the primary drivers of major political transformations throughout the country’s history. Politicians have repeatedly exploited ethno-religious divisions to mobilise popular support, as evidenced by their strategic use of both the Bandaranaike-Chelvanayakam Pact of 1957 (Wriggins 1960) and the Dudley-Chelvanayakam Pact of 1965 as rallying points for ethnic mobilisation (Wilson 1979; Ollapally and Anandalingam 2023).
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