jim clark
Thu, 20 Sep 2001 08:22:18 -0700
Hi On Thu, 20 Sep 2001, Jeff Ricker wrote: > Here was an interesting response to the Dawkins' article on the PESTS > listserve. Because this article also is being discussed on TIPS, I > thought some of you might like to see the response. > http://www.sc.maricopa.edu/sbscience/pests/index.html The article referred to, posted originally by Wayne Spencer, sought to discredit Dawkins' argument with (a) evidence that the Tamil were responsible for most suicide bombings, and (b) the claim that the Tamil were a secular organization. Is (b) correct? A google search raises doubts in my mind. from http://www.commondreams.org/views/053000-102.htm "In its most stark terms, the fight in northern Sri Lanka is a fight between Tamil culture and Sinhalese culture, cultures whose principal difference is religion. The Tamils are Hindus and the Sinhalese are Buddhists." and "Tamils have entered the professional class and prospered in business in Sri Lanka. They have become political leaders and won elected office. But even that was not enough for the Tamils to gain acceptance by the Sinhalese. Tamils have remained outsiders in Sri Lankan culture, as exemplified by adoption of the 1972 constitution which made Sinhala the official language and Buddhism the state religion." from http://home.earthlink.net/~maitree/thesis/ap-4ltte.htm link to Chapter Four: The LTTE as a Tamil Civil Religion (Note: link did not work for me ... I got text from google's cache). "At the same time, I have been struck by the religious fervor with which the LTTE proclaims its cause, using symbolism and religious language to give its goals an appeal far beyond mere politics. In this chapter, I will consider the role of religion in Tamil nationalism." "Civil religion has been described as an ideology 'which lends the secular national identity a religious dimension.' [24] One reason for the success of the LTTE was its skill at bringing religious fervor and commitment into militant political action, thus filling the political vacuum left by Hinduism. By adopting religious symbolism, indoctrinating its members into ideological orthodoxy, and linking its legitimacy to ancient Hindu texts and traditions, the LTTE created a religion of nationalist militancy, with itself as the sole legitimate representative." "The LTTE's religious symbolism centered on the commitment of its members to die for its cause--for the Tamil people. Funerals for deceased LTTE cadres became public spectacles and opportunities to reinforce the LTTE's role as religious leaders. Public announcements would be made over loudspeakers, the roads would be decorated, and crowds of thousands would gather to pay homage to the dead heroes. Civilian deaths, on the other hand, gained no such public recognition. [26]" "The LTTE's most famous symbol became the cyanide capsule that hangs around the neck of each cadre. They are expected to commit suicide rather than be captured by the government, and this symbol of the ultimate commitment, according to Prabhakaran, "helped us develop our movement very rapidly." [27] According to Juergensmeyer, these cyanide capsules are attached using "the same black rope necklaces that Christians wear in displaying the crucifix." [28] While ironic, this symbolism is entirely intentional, supporting the LTTE's role as a "religious" organization--and perhaps recalling the missionary fervor and salvific goals of the Christian priests." "The LTTE is not anti-Hindu--in fact, Prabhakaran is said to have adopted his violent stance after witnessing the burning to death of a Hindu priest by a Sinhalese Buddhist mob in 1958. In one interview, he identified his most inspirational reading as the Hindu classics, the Mahabharata and the Ramayana. Similarly, the LTTE leader Kittu is described as "a pious Hindu who was also given to lighting candles at Christian shrines." [29] Thus, while LTTE leaders have no affinity to ritual Hinduism that supports caste hierarchy, they use Hinduism itself to lend legitimacy to the organization's claim to religious status, linking religious traditions to nationalist militancy. Prabhakaran's words clearly mix traditional Hindu religious themes with political action: "A freedom fighter should be pure, selfless and ready to sacrifice himself for the people." [30] enemies or even criminals. As Hoole notes, "Only LTTE members could make sacrifices, be counted as martyrs, and become gods in a heavenly place reserved for them." [35]" Moreover, although the religions are complex, Hinduism and (at least some variants of) Buddhism do allow for the kind of continuation of a "soul" or "spirit" that Dawkins referred to. So I see the evidence that was posted as not inconsistent with Dawkins' claim, and perhaps even supportive. Best wishes Jim ============================================================================ James M. Clark (204) 786-9757 Department of Psychology (204) 774-4134 Fax University of Winnipeg 4L05D Winnipeg, Manitoba R3B 2E9 [EMAIL PROTECTED] CANADA http://www.uwinnipeg.ca/~clark ============================================================================