The Archetype of the Martyr in the Culture of Eelam
Ruben Nagesparan Chandrakumar, BS
Within Jungian psychoanalytic theory, the role of archetypes is central, providing symbols and behavioral patterns that offer insights into the morality, values, and vision that lie within the collective unconscious. Throughout Eelam’s vast history, there have been numerous archetypes of varying influence in the religious and political domains. However, the archetype of the martyr permeated the country as war broke out. While this is logical in many ways in the context of a violent conflict, the archetype contained both inspirational sentiments and suicidal aspirations. Throughout many cultures, the central hero myth depends on sacrifice and self-sacrifice. Yet, many cultures have not—and do not—engage in suicide attacks and the use of child soldiers.
Martyrdom was highly sought after within the LTTE and was glorified by many. One reason for this has to do with the erosion of a religious worldview and the growth of the ‘revolutionary socialist’ political ideology. Within these two realms, the path of heroism and sacrifice differs noticeably. Within many religious worldviews, the immaterial aspects of one’s life were paramount in the individual and collective psyche; by foregoing the immaterial and instead relying upon the materialist worldview that Marxism is predicated on, the concept of spiritual continuation after death was replaced with the chance to gain a place among the working class in their glorious destruction of the ruling class. This is not an entire picture of the situation as many viewed martyrdom as predominantly a nationalistic enterprise as opposed to one rooted in economic philosophy. Furthermore, while there are some interpretations of religions—like Islamic fundamentalism—which also reflect a corrupted perception of reality, the sociocultural landscape in which the LTTE arose was not poisoned by suicidal self-sacrifices. Rather, the use of suicide as an instrument of war would be considered beyond extremism and immoral in the decades preceding the rise of the LTTE and the armed conflict.
Remembrance has been difficult not just for those who have lost loved ones in the conflict but also for those who struggle to reflect on the contentious topic of accountability and appropriate blame. The acceptance, and even encouragement, by many Tamils of the LTTE’s worst actions is something that divides the heart of the nation. Even over a decade after the end of the armed conflict, the lack of conversations and honesty is concerning, to say the least.