Introduction Religion is playing an increasingly important role in governments around the world as can be seen in the sectarian violence in the Middle East; religious nationalism in South Asia, threats of religious extremism in the West, interreligious battles in Africa and religious suppression in East Asia. A recent Gallup poll reveals that two-thirds of the world’s population identifies itself as religious and faith-based groups are coming to the forefront of political movements both for peacemaking and violent objectives. These religion based movements are having great political impact as can be seen among Buddhists in Sri Lanka, Hindus in India, Catholics in the Philippines, and Pentecostals in Latin America and Africa (Jafari, 2007). Of particular interest is the third world country Sri Lanka. Sri Lanka Sri Lanka has a population of 18.5 million of whom the majority are Sinhalese (74%). Other ethnic groups include Sri Lankan Tamils (12.6%), Indian Tamils (5.5%), Moors, Malays, Burghers (of Portuguese & Dutch descent) and others (7.9%). Although Sri Lanka is a multi-religious country, Buddhists constitute the majority with 69.3%. Other religious groups are Hindus 15.5%, Muslims 7.6% and Christians 7.5% (Government of Sri Lanka, 2009). The “Institute on Religion and Public Policy Report” says that there is religious freedom in Sri Lanka. Sri Lanka has evolved as an independent nation-state since 1948 and has produced a unique type of secularism, enshrined in its constitutions. Article 1 of Sri Lanka’s constitution recognizes the ‘multi-religious character’ of its society. However, Article 7 gives Buddhism “the foremost place and accordingly, it shall be the duty of the State to protect and foster the Buddha Sasunu”. Article 16 allows restrictions on the freedom of speech in order to protect religious harmony. Articles 17, 18 and 19 place restrictions for freedom of peaceful assembly and association as well the right to enjoy and promote culture and use of language (Fox, 2008). The constitution also protects all religions of the island and guarantees freedom of religion. The Ministry of Religious Affairs is divided into Buddhist, Hindu, Muslim, and Christian departments, each of which is responsible for the formulation and implementation of policies that nurture religious values in that particular religion. Religious classes are compulsory in the public school system (Fox, 2008). But despite such seemingly religious tolerance, Buddhism plays a huge role in the governing of the nation. The role of Buddhism in the governing of the state has become more marked by the fact that in Sri Lanka, although all Sinhalese are not Buddhists, all Buddhists are Sinhalese. This has lead to communalistic coloring to politics (Fernando, 2008). Historically the concept of intertwining politics with religion began in Sri Lanka during the period of its first Buddhist King, Devanam Piya Tissa, who supported Buddhist institutions from the state funds and located temples close to the royal palace for greater control (Fernando, 2008). Currently, the type of secularism proposed by the Sri Lankan constitution is also based on the fact that religion and politics are intertwined. The government of Sri Lanka under the leadership of Chandrika Kumaratunga promised constitutional protection of a Supreme Advisory Council (Uttarithara Bauddha Upadeshaka Mandalaya) which comprises twenty Buddhist monks. These monks resigned in 1997 as they considered her efforts to patr