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
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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
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