Prabhakaranism: The Collective Unconscious and The Shadow
Ruben Nagesparan Chandrakumar, BS
The phenomenon of Prabhakaran’s ascent to power and his grip on both the culture and political philosophy of Eelam is worth analyzing from a psychoanalytic perspective to fully comprehend the behaviors that manifested in the nation’s history. Prabhakaranism is best described as both the revolutionary-socialist, Tamil-nationalist political philosophy and the accompanying political behavior. The emergence of Prabhakaranism and its effects have not been given nearly enough attention nor the seriousness that the phenomenon warrants.
As described by Carl Jung, the collective unconscious is the form of the unconscious mind that is universal to humanity; it is from this unconscious that archetypes, symbols, patterns of behavior, and latent memories emerge. Within this lies the collective shadow—the dark and unconscious aspects of humanity that are repressed and denied. In a manner not unlike the conspiracy between Hitler and the German population, who revered and praised him as a savior of the nation, the rise and idolization of Prabhakaran were facilitated by the Tamil populace. The emergence of Prabhakaran, out of the bloody and vicious wars between the different Tamil militant groups, was a manifestation of the collective unconscious and the collective shadow.
The collusion between the Tamil people and the totalitarian regime of brutality that characterized Prabhakaran’s LTTE was not solely the result of coercion; it was also the widespread support of the people and the silence of those who opposed the actions that kept the stranglehold the LTTE had over Eelam intact. The collective shadow was seen in the use of child soldiers, the use and normalization of suicide bombings and attacks, and a lengthy history of both assassinations and massacres. The numbing, the normalization, the shallow justifications, the silence, and the celebration of the atrocities reflect a deeply dark and chilling reality of the shadow of Eelam’s psyche.
While many Tamils felt split and heavily conflicted between supporting the only apparent protector of Eelam and denouncing them for their heinous behavior, many turned a blind eye, became desensitized, or submitted to the evils that arose during the rise and reign of the LTTE. In this way, Prabhakaranism can be viewed as an instance where the leadership of a military dictator was accepted, and not significantly challenged, due to the appearance of—or belief in—no other options. There were numerous motivations for the formation of this belief, including desperation, trauma, hopelessness, fear, resentment, and revenge. By displaying himself as a strong, competent leader who could deliver actions to match the collective motivations, Prabhakaran was able to gain the influence and power needed to maintain his role as the leader.
The historical context provides some rationale as it offers a window into the origins of the motivations and fantasies that dwelled in the unconscious of Eelam before the rise of the LTTE. After a fruitless decade of nonviolent protests, the failure of several negotiated pacts, and the rejection of the 1977 election for Eelam’s independence, many prominent Tamil politicians called upon the youth to take up the struggle for independence. In some cases, such as in the speeches and writings of Chelvanayakam, this was not a direct call to violence. However, others, such as Appapillai Amirthalingam, were more direct in their support for militant groups. The lack of accountability and the encouragement by both politicians and the masses led to the rise of multiple Tamil militant groups—who soon found themselves fighting more with one another than anyone else. Out of this internal war rose Prabhakaran’s LTTE.
When looking retrospectively, the manner in which the events transpired seemed inevitable. However, every action was a choice, and every sin of the LTTE and the nation was a violation of conscience. The nation has yet to fully grapple with the malevolence and tragedy that encapsulated it for decades amidst the war, and to this day under both the oppression of the Government of Sri Lanka and the slavishness of the Tamil psyche. Only by examining the collective unconscious and the collective shadow can the past be transformed into a brighter future.