சந்திரிக்கா என்ன தான் மகிந்தவோட நல்ல உறவை கொண்டு இருந்தாலும் இன்னும் சில காலங்களில் சுதந்திர கட்சியை மீண்டும் தனது குடும்பத்தின் ஆதிகத்தின் கீழ் கொண்டு வர முயலக்கூடும் ஆனால் அது வெற்றி பெறுமா என்பது தான் கேள்வி.... சிங்களவர்களிலும் பிரதேச வேறுபாடு ஜாதி ரீதியான பிரிவுகள் இருக்கு
Sri Lanka's Christians are not an elite community but nor are they from the socially deprived groups of tribals and 'lower' castes as are the bulk of Christians in India and Pakistan. Upper crust Christians have played a prominent role in Sri Lankan society and politics ever since the 1920s and 1930s when the landed gentry was used as a favoured instrument by the British for the gradual devolution of power to local elites. A disproportionately high percentage of the landed gentry and commercial class was from wealthy Christian clans. The Senanayakes, the Kotelawalas, the Bandaranaikes and the Jayewardenes—all practising a tactical mix of Christian and Buddhist beliefs were among the dominant, anglicised, upper class families to whom the British handed over power on 4 February 1948 when Sri Lanka (then Ceylon) became an independent country.
Their political dominance continues to this day in the figures of President Chandrika Kumaratunga and her mother, Prime Minister Sirimavo Bandaranaike. The President's father, Solomon West Ridgeway Dias (generally known by his initials as swrd) Bandaranaike, converted to Buddhism from Christianity and rose to become Prime Minister in 1956 on a wave of Sinhalese-Buddhist populism generated largely by him. The Trotskyist Lanka Sama Samaja Party and the Communist Party were also dominated by leaders of Christian origin—Colvin de Silva, N.M. Perera and Pieter Keuneman. The Ceylon Tamil parties in the 1950s and the 1960s also had a number of Christians in important positions. (In this sense, the Christians of Sri Lanka have been like the Brahmins of India who have held key positions in parties right across the political spectrum from the BJP, to the Congress party, to the communists.)