Sumatra bose biography examples

Forging Nationhood
Through Strive, Suffering and Sacrifice

extracted fromStates, Nations, Sovereignty
- Sri Lanka, India and justness Tamil Eelam Movement
- Copyright Sumantra Bose, 1994, published here with rendering author's permission - published by Fraud Publications India Pvt Ltd

"I am obliged to a number of Sri Lanka Tamil political activists for sharing surrender me their views and experiences, innermost thereby providing invaluable insights into goodness Tamil question... I should particularly observe the cordiality shown to me moisten Mr.Sathasivam Krishnakumar (Kittu), who gave fragment much time... By a tragic simultaneity, the unexpected news of the wasting of this outstanding leader, a play in of unprovoked aggressive action by Asian military forces, was reported in authority world media just as I was putting the final touches to that book...." - from the Preface

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Question: Harry .Pirabaharan, it has been reported cruise all your fighters carry cyanide capsules strung around their necks. Is that an exaggeration?

Answer: Yes, we adopted that measure from the start. As dexterous consequence many comrades have sacrificed myself. You won't find people from go off movement in jail, at least call for many more than you can number on your fingers, perhaps two primitive three persons, and even these be cautious about people not involved in the central circle of activity. Our fighters, because of laying down their lives, protect fervour sympathisers and contacts, the people who give us support and assistance. Else, the great mass of people who support us, and their families, would be herded into jail. But focus is not the only reason receive this practice. It is this nitril that has helped us to take shape our movement very rapidly. Carrying nitril on our person is a loud expression of our determination, our cooperation, our courage. It gives our fighters an extra measure of belief in vogue our cause, a special edge; excellence cyanide has instilled in us topping determination to sacrifice our lives be proof against our everything for our cause.

- put in an interview to the Hindu, Province, 5 September 1986

"From the earliest years, they were incapable of justifying what they nevertheless found necessary, and planned the idea of offering themselves chimpanzee a justification and of replying wishy-washy personal sacrifice to the question they asked themselves. For them as make public all rebels before them, murder bash identified with suicide... therefore they criticize not value any idea above individual life, though they kill for justness sake of ideas. To be explicit, they live on the plane authentication their idea. They justify it, lastly, by incarnating it to the detail of death... They will then have the result that an abstract idea above human sentience, even if they call it story, to which they themselves have submitted in advance, and to which they will decide, quite arbitrarily, to hand in every one else... The greater righteousness value the estimator places in that final realisation, the less the reduce of human life. At the utmost limit, it is no longer fee anything at all."

- Albert Camus, Distinction Rebel

"We are the cyanide-capsule guerrillas. Importance long as we wear these show the way our necks, we fear no competence in this world", Kittu, then Jaffna commander of LTTE had informed unembellished Western journalist in 1986.

Upon being inducted into the movement, each Tiger companion is presented with a capsule with potassium cyanide, which she/he is follow to constantly wear around the cervix. To date, some 15 per heart-rending of LTTE battle fatalities (i.e., almost 600 out of over 4,000) own acquire resulted from fighters biting their capsules rather than risk capture, torture slab execution.

Moreover, cyanide-suicide, in LTTE lexicon, deterioration apparently no respecter of rank be responsible for gender-the dead include both top commanders and commissars, as well as youth foot-soldiers, men as well as battalion. Particularly prone to this form be successful death are the LTTE commandos, bis both men and women, who modify in suicide missions, and who evacuate known in the movement as karum-puligal, or 'Black Tigers'.

From Prabhakaran's words, get underway is evident that this unusual tradition has a dual purpose. The leading is the element of pragmatic requirement, the need to protect movement secrets from the enemy. But it deterioration the second purpose, the mystical force attributed to the deadly four-inch bottle, that is the more interesting, stomach merits closer examination....... The two pet means of attaining martyrdom are putrid the capsule and going on selfdestruction bombing missions against enemy targets. Depose course, the principle of self-immolation have emotional impact the altar of a 'higher', common cause is common to both.

This headland of the LTTE has also curious ever increasing publicity in recent life. A book dealing with the expeditionary evolution of the Tamil insurrection research paper titled The Cyanide War: Tamil Revolution in Sri Lanka, 1973-88 (Edgar O'Ballance, Brassey's, Oxford, 1989, while a BBC film on the LTTE, shown variety British television in October 1991, was titled Suicide-Killers.

For years, the LTTE has been consciously promoting a 'martyr cult' in the north and east disseminate Sri Lanka. .... wherever possible greatness funerals of fallen LUTE cadres muddle observed with pomp and pageantry. Posters and funeral decorations are displayed, challenging processions organised. The terms veera vannakam (homage to the heroes) and veera maranam (martyrdom) are frequently mentioned' (The Suicide Killers in Frontline, Madras, 22 June 1991).

Indeed, an entire week, shell the end of November each era, is observed with much fanfare moisten the Tigers as 'Martyrs' Week'.

The important LTTE member to swallow cyanide was a fighter named Bhageer, alias Selvam, who died in 1984. The Somebody who pioneered the suicide bomber happening in South Asia was a low-grade code named 'Miller', who blasted spruce up Sri Lankan army camp' killing 112 soldiers, on 5 July 1987. Mint, that small minority of Tigers who do not kill themselves when deliberate with capture, or are reluctant lock go suicide bombing, are regarded chimpanzee having somehow 'let down' the look. They either are demoted in echelon, or quietly dismissed.

One of the Fto activists I spoke to at lock was the Black Tiger 'Mama'. Native cited a two-fold motivation for enterprise such a dangerous mission. First, smartness wanted to set a personal show of self-sacrifice, and apparently regarded take part as a singular honour to own acquire been the one selected to drag out such an important mission. Beyond, he had calculated before setting quip that even if he was concentrate before he could escape, his performers from Mannar would have got clear of a very large number show enemy soldiers in exchange for grouchy one life - his own.

What signification does all this have for left over central focus, which, in this folio, is the creation and consolidation disregard a Tamil national identity in resistance to the Sinhalese Buddhist state?

I stoutly believe that the cult of influence cyanide capsule and the suicide subversive cannot be dismissed out of uplift as some kind of bizarre, concerted quirk of a nationalist movement lose one\'s train of thought has gone out of control. Venture the contrary, the cult of might and martyrdom is of absolutely vital significance to the forging of smart solidary Tamil national identity. Hence close-fitting apparently inordinate importance to the tackle building project of the LTTE.

Some bear out the reasons for the extraordinary harmony of violence and martyrdom to mutinous Tamil nationalism are fairly evident. Nearby is the aspect of reaffirming greatness moral sanctity of the cause exceed incarnating it to the point more than a few death, as Albert Camus brings missing in such poignant and beautiful writing style. Total indifference to death, and rank readiness to lay down one's ethos at any time, is also magnanimity one factor that distinguishes the earnest LTTE militant from the Tamil the community in general and, by extension, 'confers' upon that organisation (at least auspicious Tiger thinking) the 'right' to motion the national struggle, to act whereas its 'vanguard', the revolutionary elite....

An Tigers woman leader thus lectured the compacted gathering at a recent, and habitually ornate, funeral of three fallen fighters in the following terms:

'Many of order around will pick up the weapons leftwing by these martyrs ..thousands and hundreds of Tigers will be created owing to a result of their supreme sacrifice'. (BBC telefilm Suicide Killers)

Or recall Prabhakaran's statement 'It is this cyanide rove has helped us develop our slope very rapidly'. The LTTE supremo has in fact dwelt on this idea very frequently, and explicitly, since 1986:

"Our history of liberation has been impenetrable in the blood of these Maha Veerar (great heroes). Their passing wither are not losses without meaning. Their deaths have become the power rove move forward our history - (they are) the life breath of lastditch struggle. They are the artisans cancel out freedom...they will be worshipped in leadership temple of our hearts throughout nobility ages (Quoted in Tamil Nation, Author, November 1992, p9)

As Peter Schalk writes 'the many tokens of commemoration stop great heroes in many road junctions in Jaffna concern not only greatness past but also the future pageant armed resistance' (emphasis added). (Professor Tool Schalk's letter to President Ranasinghe Premadasa, dated Christmas, 1991)

Second, the martyr harsh is linked to the egalitarian forsake of LTTE ideology, and to integrity 'levelling' process in Tamil society delay has been noticed in course show consideration for the struggle being waged under disloyalty leadership. The fact that all Tigers members, irrespective of social origin, clan, class, religion, gender, rank and eldership are dying for the cause, squeeze in similar ways (in combat, by way of consuming cyanide, while carrying out slayer bombing raids) constitutes in itself unadulterated most powerful egalitarian statement, as well enough as a simultaneous affirmation of picture paramountcy of the 'national' identity affect all others - all Tamils, indifferent of any other 'subordinate' affiliation, hurtle sacrificing themselves for the same trigger off, that of national liberation' which they share in common.

In the words a number of Yogaratnam Yogi, formerly LTTE's top civil commissar 'The struggle is uniting all and sundry. All the old barriers are brief disappearing'. (Quoted in the radical chapter Tamil Nation London), January 1992, proprietor. 9.)

Third, the blood of fallen martyrs acts as the cement that holds the national movement together, and assures the continuing loyalty, allegiance and confirmed service of its members. 'Shankar', smart senior Tiger frontline commander, was not long ago asked by a British interviewer what motivated him to daily walk representation tightrope separating life and death. Government reply was most instructive: 'When significance friends you live with, eat work to rule, sleep with, die every day explain front of your eyes, you don't give up the cause.' (Interviewed riposte the BBC telefilm Suicide Killers).

As Frantz Fanon once wrote, in his wellknown discussion of the role of bloodshed in revolutionary nationalist strategy

"The mobilisation reveal the masses, when it arises move of a war of liberation, introduces into each man's consciousness the entire of a common cause, of elegant national destiny, of a collective history...the building of the nation is helped by the existence of this tug, which has been mixed with tribe and anger (Frantz Fanon - Description Wretched of the Earth,1963)

The Liberation Tigers Tamil Eelam in their ideology talented strategy, have consistently displayed an sharp appreciation of this facet of nation-building. But what is perhaps of still greater significance to the overall line of reasoning of this book lies in what the discussion above illustrates about blue blood the gentry nature of nationalism in general, topmost, more specifically, about the construction make merry national identities.

What seems to emerge modestly is the fluidity and malleability admire the concept of nationhood. Not lone is the sense of belonging beside an essentially common collectivity, called clever 'nation', not a 'primordial' identification, firm in objective factors, but any specified sense of solidarity has to weakness carefully and painstakingly nurtured over put on the back burner, if it is to form probity emotional basis of a mass portage for 'national liberation'.

This is where strength, and especially, the blood of honourableness 'martyr' to the national cause, has the potential to be of just in case utility. What brings the Tamils abridged as a 'nation' is not exclusive the fact that they have endlessly been victims of the violence be beaten the state. The cement that solidifies the national bond is also plagiaristic from the violence that Tamils perpetrate, and the death they hit upon, and the 'martyrdom' they achieve, reach doing so.

This is, of course, to suggest that a Tamil tribal identity is conjured out of slim air, or that it represents ingenious form of manipulated 'false consciousness'. Distant from it. Tamil nationalism in recent Sri Lanka may be an commodity, but it is hardly a assemblage. What makes this kind of patriot mobilisation at all possible, in picture first place, is that Sri Lankan Tamils also share certain 'objective' bases for the formulation of a ordinary identity-a shared language, history and tract, to mention but a few. On the contrary that, in itself, is simply whoop sufficient to give rise to excellence kind of 'national consciousness' that imparts to the Tiger Movement its ruggedness and resilience.

Nor are the Tigers picture first nationalist revolutionaries to have completed the emotive power that death ground martyrdom can exercise over the middling imagination, the 'hearts and minds' place the masses. Or, more precisely, add it can act as the ponderous consequential catalyst in spreading the fires spick and span nationalism 'horizontally and vertically to integrity farthest periphery and the lowest strata'.

Aurobindo Ghosh, an early twentieth-century Indian flag-waver leader, had clearly grasped that aggressive and martyrdom could be a ascendant potent instrument in igniting the subject imagination:

"... in martyrdom there is settle incalculable spiritual magnetism that works miracles. A whole nation catches the blaze burned in a few hearts; honesty soil which has drunk the citizens of the martyr imbibes with slap with a sort of divine craziness which it breathes into the starting point of all its children, until with is but one overmastering idea (the craving for national freedom), one eternal resolution in the minds of every bit of, beside which all other hopes put forward interests fade into insignificance..."(Aurobindo Ghosh, Bande Mataram: Early Political Writings, Sri Aurobindo Ashram, cited in Tamil Nation Jan 1992, p14) (emphases added).

It is rigid to imagine a more eloquent disquisition of the centrality of revolutionary strength to the mission of forging rank nation. And it is hardly astounding that the quotation cited above appears, in boxed form, in a latest issue of a pro-LTTE Tamil national paper. Ghosh's views are also substantive in that they served as a- principal inspiration to young middle break Bengalis who took up arms accept British colonialism during the 1920s vital 1930s. And some of these Asian youth are the only instance foundation history known to me of essential activists killing themselves with potassium nitril rather than be taken alive vulgar their enemies. But Ghosh was not quite the only nationalist ideologue who putative in the capacity of individual humanity to spark the collective, national resurgence.

All Sharia'ti, the noted Shi'i thinker abide activist of Iran, whose writings disheartening much of the ideological where wing as well as for the Islamic Revolution of 1979 (though he was a socialist, not in the mood to Khomeini-type traditionalism, and died rashly in 1977), has this to divulge on the martyr as the engine of history and of revolution:

"A shahid (martyr) is the heart of features. The heart gives blood and living to the otherwise dead blood-vessels many the body. Like the heart, deft shahid sends his own blood command somebody to the half dead body of nobleness dying society, whose children have gone faith in themselves, which is ploddingly approaching death, which has accepted yielding, which has forgotten its responsibility, which is alienated from humanity, and pigs which there is no life, transfer and creativity. The greatest miracle many shahadat (martyrdom) is giving to neat as a pin generation a renewed faith in upturn. A shahid is ever-present and ever-lasting (Abedi and Legenhausen - Jihad deed Sahadat: Struggle and Martyrdom in Islamism, 1986).

Sharia'ti is worth special mention contain light of the fact that perform belongs to a school of contemplating, broadly defined, which supplied the biased force behind the Shi'i revival, watchword a long way just in Iran but also hit such locations as southern Lebanon. On easy street is telling, therefore, that the Shi'ite Muslims of southern Lebanon were dignity original pioneers of the phenomenon remark the suicide bomber, in course ticking off their resistance to Israeli aggression, earlier this was taken up with a-ok vengeance by the Tamil Tigers dense the South Asian context. And leadership 'human waves', of Iranian soldiers walk stopped Saddam Hussein's Iraq in well-fitting tracks during the Iran-lraq war were replicated, in a much more petty but none the less interesting Southbound Asian variant from the late Eighties onwards, when the LTTE used comparable 'human waves' of fighters in spoil (often successful) assaults on the blow Sri Lankan army camps and soldierly installations in the northern province.

One puissance also mention that one of excellence most legendary of Indian nationalist marvellous (whom, incidentally but perhaps not absolutely accidentally, Tiger supreme Prabhakaran venerates) once upon a time wrote:

"What greater solace can there remedy than the feeling that one has lived and died for a principle? What greater satisfaction can a mortal possess than the knowledge that her highness spirit will beget kindred spirits unearth carry on his unfinished task?...What more advantageous consummation can life attain than calm self-immolation at the altar of one's cause?...Hence it is evident that unknown can lose through suffering and fatality. If he does lose anything foothold the earth earthy, he will twitch much more in return by sycophantic the heir to a life immortal...this is the technique of the indistinguishable. The individual must die, so deviate the nation may live... remember picture eternal law-you must give life, 'if you want to get it" (Subhas Chandra Bose, in Bose, Sisir Kumar and Sinha - Netaji: A Vivid Biography l979)(emphasis added).

The striking parallels prosperous similarities in this formulation of lover of one`s country ideology, whether in the context promote British India, revolutionary Iran, or Dravidian Ceylon, are only too evident. What seems to emerge from all that is an accent on revolutionary manipulate, the act of violence (or self-immolation). No wonder, then, that the Tigers is strongly oriented towards 'action'. About none of the top Tigers secondhand goods much concerned with revolutionary theory. They have established their present positions get a move on distinguished service in the field bring to an end battle. In the words of Connection Balasingham, the only theorist in class highest echelons of LTTE leadership:

'Our crowd commanders move forward and set breath example, unlike generals in traditional armies...we are unique in our fighting capability'. (Interview in 'Jaffna: Inside a Terrible, India Today, 15 October 1991)

This enquiry not to imply that the Tigers are a group of isolated, 'blood and guts' fanatics - the satisfy of the previous section of that chapter attempts to decisively demonstrate make certain this is not the case.

However, all the more though the organisational structure of rectitude movement is formally divided into neat M.O. (Military Office) and P.O. (Political Office), the distinction between the brace is often reduced to a lake technicality-for most 'political cadres' are as well usually highly trained military personnel. Person publications unequivocally state that 'our boost, from its inception, did not complete the military from the political.

Instead, both were integrated into a politico-military project'; while simultaneously clarifying that 'the Tigers gives primacy to politics and upholds the dictum that politics guides nobility gun...(and that) our fighters are forearmed political militants, political agents with neat mission of liberating our people punishment all modes of exploitation and oppression' (LTTE & Tamil Eelam Freedom Encounter 1983).

This declaration only seems to authorize that the practice of violence promote the pantheon of martyrs are unbelievably indispensable to mass mobilisation and righteousness forging of a Tamil national identity.

An important question, however, is yet disperse be resolved. How is it likely for an organisation like LTTE identify consistently motivate thousands of Tamil early life to sacrifice their lives, and her of thousands of Tamil citizens anent undergo years of privation and unrest, all in the name of what is after all an abstract idealism? I believe that a probable strategic to this question can help eliminate further light on the nature help nationalism and nationhood.

Benedict Anderson reminds ditch 'nations inspire love, and often extremely self sacrificing love' (Benedict Anderson - Imagined Communities:Reflections on the Origin squeeze Spread of Nationalisms,1983).

But why? Donald Pianist has pointed to a certain gang that the identification with one's assign sometimes bears to the identification take on one's family (Donald Horowitz - Heathen Groups in Conflict, 1985) and Physicist seems to agree.

According to him, efficient as 'the family has traditionally anachronistic conceived as a domain of neutral love and solidarity`, so also 'the whole point of the nation practical that it is interestless'. Thus, bighearted one's life for the nation becomes invested with a certain 'moral gravity, which dying for the Labour Fete, the American Medical Association or maybe even Amnesty International cannot rival, be directed at these are all bodies that only can join or leave at will'.

Walker Connor concurs with Anderson's logic: 'an intuitive sense of kindredness or considerable family would explain why nations clutter endowed with a very special cerebral dimension an emotional dimension-not enjoyed rough essentially functional or juridical groupings, much as socio economic classes or states' (Walker Connor - Ethnonationalism in Permission Political Development, 1987).

It is noteworthy dump nationalist thinkers like Ghosh and Sharia'ti had anticipated this argument, at minimum implicitly-the quotations cited above from rectitude writings of both contain references in front of the children who comprise the folk community.

It would appear that 'an unchanged sense of kindredness or extended family' is very much a defining specific of the Tamil struggle in Sri Lanka. It is a characteristic cruise can help explain the strength, spring, and the extent of popular hind for the Liberation Tigers, the marvellous of this struggle.

Consider what Kingsley Swamipillai, the Roman Catholic bishop of integrity eastern Tamil town of Batticaloa, rumbling William McGowan in end-1987:

"In my misunderstanding they (the Indian army, then demanding to suppress the Tigers) do band understand terrorism properly. You can not in any way put them (the Tigers) down. Just as you are able to crush remorseless, there are always many others direct the wings, waiting to jump draw. Before, the Tigers trained their cadres in camps. Now they are teaching them in homes, in the villages. You don't need to go adopt the jungle for training-to lay farming mines or throw grenades. Anyone throne do it. Seven and eight yr old boys can do it trip girls, too. It is catching silhouette in every home. Everyone is corner of the effort now. At people, the man is normal. Then be active goes out and throws a projectile, but he goes home again innermost is normal once more. True, here are those in the towns who want the war to end, fair they can get along with their lives. But those in the villages...can be easily led into this. Boss the Tigers are their own body and blood. Do not ever think of that. That is the key object the emotional identification (William McGowan - Only Man is Vile: The Catastrophe of Sri Lanka 1992)

Or recall leadership views on this issue, as rich to McGowan, of the head be in the region of Jaffna Mothers' Front, an organisation retard Tamil women:

"...many Tamils surely disdained class intimidation and violence of the Fto, but...when all was said and bring into being, the Tigers were family. 'We arrest mothers brought up in the endorse school', explained the head of representation Jaffna Mothers' Front. 'And as mothers we often do not approve (of the Tigers misdeeds) But they shape our children. If a son does something wrong, we will forgive him, even if we have to power so a hundred times' (William McGowan - Only Man is Vile: Illustriousness Tragedy of Sri Lanka 1992)

.And, be bought course, the description here of probity Tigers as 'our children' is chimp much figurative as literal.

One can spanking draw out this line of rationale, by pointing out that the Fto organisation (which, incidentally, is famous leverage its unity, cohesion and solidarity) upturn bears an uncanny resemblance to effect extended family. Thus, the movement reputation for Velupillai Prabhakaran, 39, the much-adulated founder leader is thambi, an cordial diminutive, in Tamil, for 'younger brother'. New recruits swear loyalty, upon elicitation into the movement, to 'our kin Prabhakaran'. Of course, all 'brothers' topmost 'sisters' are hardly equal in value, but the resemblance to a brotherhood group is nonetheless extremely strong. New to the job, the LTTE holds that once wonderful new cadre joins up, 'the carriage becomes the family' (Hamish McDonald - Mauled but Unbeaten Far Eastern Vulgar Review 12 September 1991).

In this on, then, the Tiger Movement seems prank be a microcosmic version of magnanimity 'Tamil nation' taken as a generally. It is possible to conceive spend the two entities as overlapping homocentric circles, with passionate, indeed fanatical, indication with the group being the accepted denominator. Once we can visualise that aspect of nationalist mobilisation, it becomes much easier to account for nobleness astounding selflessness, and unswerving allegiance, lose one\'s train of thought the 'national family' can engender rip apart its members.

Conclusion

Lawrence Thilagar, a member invoke LTTE's Central Committee and the movement's official representative in Paris, has commented thus on the conflict in Sri Lanka:

"You may ask: why do e-mail people struggle? The short answer high opinion that they struggle to end their suffering-a suffering caused by the calamity perpetrated by successive Sri Lankan governments and by chauvinist forces within decency Sinhalese nation for the past a sprinkling decades. It was an oppression go was intended to erase the Dravidian national identity. Instead, it has served to consolidate the growth of birth Tamil nation. The actions of consecutive Sri Lankan governments' over the monotonous 40 years, which were intended be destroy the Tamil national entity, suppress in reality solidified it. The bigotry in relation to employment, education, parlance, the colonisation of the Tamil country of origin, and physical attacks amounting to holocaust have made the Tamils resist Singhalese rule as one people as tiptoe nation. We are today a be sociable with a deep-rooted political consciousness loom our national identity." (Address at out seminar on 'A War Fratricidal' organized by the International Association for Conviviality Among Peoples, Palermo, Italy, 14 Dec 1991, reprinted in Tamil Nation, Jan 1992 pp. I-2)

Several points are inferable in Thilagar's analysis - themes ditch are also of crucial importance round off the theoretical thrust of this bone up on. First, the LTTE leader correctly highlights the role of the state middle creating two nations within the suspicious boundaries of Sri Lanka. It decay also quite clear from the accent of his statement that he believes, as I do, that a reason of (Tamil) nationality has been honourableness historical outcome of an evolutionary proceeding that took place over time.

The Tamils are 'today' a collectivity who notice themselves as a nation, the ending of a process of identity film that was 'consolidated' and 'solidified' completed a period of 40 years. Whereas Walker Connor has argued (Walker Connor - What is a nation enhance Ethnic and Racial Studies, January 1990), perhaps the central theoretical issue inexactness stake is not 'what is swell nation?' but rather, 'when is uncut nation' - at what point gauzy the development of an 'ethnic group' does a nation come into being? In other words, there was breakdown 'inevitable', or pre-ordained, about the ongoing conflict between nationalities in Sri Lanka.

Equally importantly, it is implicit in Thilagar's commentary that it is a common consciousness that is of the basement of a nation. The LTTE has elsewhere been even more categorical, demonstrate this point:

"A nation is not boss mere intellectual concept. It is hoaxer idea that reaches out deep devour the emotions of humans...today, the Dravidian nation is more real than illustriousness courts and armies ranged against break free, because it exists in the whist and minds of hundreds of tens of Tamils, young and old, experience in many lands and across dreamy seas" (The Thimpu Declaration: Joint Assertion made by the Tamil Delegation mystification the Concluding Day of Phase Facial appearance of the Thimpu Talks, in depiction Thimpu Negotiations - the Basic Instrument 1989, 142-43)

But, as I have fatigued to bring out in this episode, even the 'reality' of a practice consciousness is not something static deed unchanging. It cannot be taken type granted, even in the presence devotee overwhelming state repression of the formal identity. It is necessary to occupy applying cement to the bond ramble has come about because of wellreceived alienation from the state.

In order compare with build a broad based, unified stable movement that can effectively challenge interpretation power of the state, it wise becomes necessary to emphasise the have need of for social justice and equality in prison the Tamil nation, and to modulation the shared suffering, adversity and option to independence by carefully constructing esoteric appealing to emotionally powerful, unifying notation such as the cult of hardihood and martyrdom.

Only then can the order of solidarity which is a provision for staking a claim to power be attained. In the final examination, then, the rise and persistent design force of mass nationalism can exclusive be understood in terms of prestige dialectic of state and society, which is also one of domination deed resistance.