Recent incidents involving the vandalization of a memorial float commemorating Thileepan by a Sinhala mob have brought his multifaceted legacy back into the spotlight.
Thileepan’s determination during his fast unto death is unquestionably commendable, bearing a resemblance to acts like that of the Buddhist monk Thích Quảng Đức, who died by self-immolation. Yet, it’s crucial to consider his commitment in the context of his broader life journey.
While Thileepan has often been referred to as the Gandhian face of the LTTE, eyewitness accounts suggest a history interwoven with acts of armed violence. For instance, it’s documented in “Broken Palmyra” that Thileepan had participated in public executions, notably a lamp post killing in Urumpirai merely months before his notable hunger strike. Such acts starkly contrast the peaceful image associated with Gandhian principles.
Another dark chapter in Thileepan’s past is his alleged involvement in the abduction and murder of Premanda, the brother of Douglas Devananda, a former militant turned cabinet minister. Other episodes include the ruthless elimination of a principled Jaffna University student, Vijitharan, followed by threats against protesting student union members, culminating in the fatal shooting of Vimaleswaran, another student activist.
The accusations don’t end there. Thileepan’s purported role in killing young TELO militants, including child soldiers suffering from severe eye diseases, paints a picture of a man whose actions were sometimes driven by extreme and violent ideologies. The episode at the Vattukkottai-Mavadi camp, where he reportedly showed no mercy even to ailing child soldiers, is a testament to this.
It is clear that LTTE and its leader, Velupillai Prabhakaran, leveraged Thileepan’s hunger strike for political gain, rallying the Sri Lankan Tamils behind the LTTE’s separatist cause. This strategy simultaneously catapulted Thileepan into a position of reverence while obscuring the more violent aspects of his legacy.
However, while reflecting on Thileepan’s legacy, today’s political manoeuvres around his memory should not be overlooked. The Tamil National People’s Front (TNPF), representing a segment of Sri Lankan Tamils, appears to capitalize on the profound sentiment associated with Thileepan. This fringe political party and its national list MP, Selvarajah Kajendran, recently organized a rally that intriguingly passed through multiple Sinhala villages and towns, raising eyebrows about its intentions. Given the already delicate ethnic landscape of Sri Lanka, some intellectuals within the Tamil community argue that such actions by TNPF could risk further ethnic unrest. But beyond these political actions, their assertion as the singular authority on commemorating Thileepan is viewed by many as deplorable. While most Sri Lankan Tamils hold a deep personal sentiment towards Thileepan, TNPF’s apparent aim to monopolize this collective grief, purportedly to amass funds from the Tamil diaspora, has cast a shadow on their motives.
It’s essential to strike a balance in our understanding. Celebrating Thileepan solely as a peace-loving individual disregards the numerous accounts of his involvement in armed aggression. Conversely, reducing him merely to a violent militant doesn’t do justice to the genuine conviction he displayed during his hunger strike. Understanding Thileepan requires acknowledging his multifaceted nature. However, it is equally vital to remember the broader context and his violent undertakings.
In reality, Thileepan’s life juxtaposes deep conviction and aggressive militarism. His dual legacy reflects the broader complexities surrounding the LTTE and the Sri Lankan conflict, reminding us of the importance of nuanced historical analysis. However, as we reflect upon this, the current political plays, mainly by entities like the TNPF, urge us to remain vigilant and discerning.
