Report 13

CHAPTER 6

TIME’S WASTING H0URS: TRENDS IN THE TAMIL STRUGGLE

Alas for this grey shadow, once a man- So glorious in his beauty and thy choice, Who madest him thy chosen, that he seem’d To his great heart none other than a God!  I ask’d thee, ‘Give me immortality’....  .... But thy strong Hours indignant work’d their wills, And beat me down and marr’d and wasted me, And tho’ they could not end me, left me maim’d.......  ..... Why should a man desire in any way To vary from the kindly race of men, 0r pass beyond the goal of ordinance Where all should pause, as is most meet for all?.....

·                    Alfred, Lord Tennyson.

From Tithonus.

6.1 Preliminary remarks

6.2 The LTTE and the world

6.3 The LTTE and the People

6.4 The pains of godhead

6.5 The Making of the New 0lympians: The LTTE’s pantheon of deities.

We shall feed the hungry

Bearing weapons we shall vanquish hate

And leave our foot prints in the tomb

The vision of a millennium lies before our eyes

The tomb shall wait for me

Flowers as offerings shall there blossom

The burning embers shall watch over me.

And lastly -

Did you think of your mother

6.6 Shifting Patterns in Recruitment & their 0perational Impact

Table 1

Table 2

Table 3

Table 4

Table 5

6.7 The future of the LTTE

6.1 Preliminary remarks

Disintegration of a society is very much governed by its inner life rather than by any external actor. When coercion or repression, rather than popular consensus, becomes the chief means of holding the society together, it is then on the threshold of its disintegration.

A living society is one that constantly renews itself. The means of that renewal is the creativity of the young. The exercise of that creativity requires freedom - the freedom of idealistic youth to pose the necessary moral questions concerning our direction and to demand change so as to check both injustice and oppression.

In both the North-East and South of this country, the minds and the spirit of the young are essentially unwanted. That is recent history which touches both our economics and politics, and the swelling of the most destructive of all institutions - the various armed forces.

The Tamil struggle too began in the 70s and 80s with hundreds of young asking questions, and demanding and working for a more moral order. In ‘the Broken Palmyrah’ and in the previous reports, we have dealt with how the rise of an increasingly intolerant Tamil nationalist ideology ended all that. Starting with the parliamentary TULF many other groups have contributed towards this tragedy. With the oppressive Sri Lankan state on one side which seems determined not to offer the Tamils the possibility of a just alternative, the Tamils themselves would appear to be caught in an embrace of death with the LTTE.

Being concerned also with the internal and moral aspect of the working of our society we have thought it no less important to expose violations by Tamil actors themselves, and in particular the LTTE leadership - still the most important of all current actors. To put it tersely, to stifle the minds of our youth, close their options in life, and to offer them death in its service, particularly in the form of suicide, as the most sublime purpose of life, is not the hallmark of a living community. Moreover this is done not because of the lack of possible alternative courses of action in an international climate where the Sri Lankan state is weak and where human rights concern is well institutionalised. But this is done because of internal compulsions into which the LTTE has been led by its history of murder.

We have seen this tragedy as a broader social phenomenon where the opportunism of intellectuals and the social elite played a key role. A typical and routine example of such opportunism is that of a university professor who with compliments of the LTTE had got his sons safely away to Colombo, telling his students in a speech: “You must not just commemorate the LTTE martyrs, but each one of you must aspire to become one.” [See Reports No 6,8,9]. In 9 and 10 we have dealt extensively with the LTTE’s political prisoners and aspects of its deceit towards the young it had recruited.

We will here examine continuing trends, based on our own sources and material published by the LTTE. We put these down not just for record, but as before in the hope that these would influence our readers and have a benign impact on current developments. We believe we have no cause for disappointment with our previous efforts.

Tamil political leaders, particularly in an election year, and the expatriates who still back the LTTE, must come up  with alternatives for those, including the militant cadre, who are trapped. If the Tamils are to survive as a people, we need to find alternatives to narrow nationalism and militarism without abandoning the struggle for justice and dignity. It is our misfortune that the so called moderate Tamil leadership even after decades of tragedy are unable to identify the darker side of our nationalism, which in turn legitimises an intolerant and paranoid Sinhalese nationalism and vice versa .

[Top]

6.2 The LTTE and the world

Because of the LTTE’s intrinsic limitations, foreign contacts and sympathetic journalistic coverage have always been seen as crucial by the LTTE. Conducted tours for journalists and public relations efforts aimed at visiting peace missions served the LTTE well. Western governments with political and economic interests in Sri Lanka, and with a large number of Tamil refugees whose return was sought, found it in some ways useful to permit the LTTE to have offices in their country despite its other activities. To maintain these advantages the LTTE found it prudent to show some token response to queries from human rights organisations. It has however shown no concrete response to requests concerning thousands of its political detainees. But it had come to the point of admitting privately that it had ‘other’ prisoners who cannot yet be shown to organisations like the ICRC.

Western disillusionment became visible about mid - 1993 when negotiations by the UNHCR with the warring parties to reopen the Pooneryn ferry were scuttled. Privately, much of the blame was placed on the LTTE. Even earlier while peace efforts by organisations like the QPS (Quaker Peace and Service) in association with several other NG0s were heading towards increasing pessimism, the UNHCR became associated in moves to deport Tamil refugees, with or without peace.

These seem to have co-incided with the surfacing of endemic internal problems within the LTTE - namely the arrest and interrogation of Deputy Leader Mahattaya and Yogi. This was a bad time for the LTTE to manage its external relations.

The massacre of more than 20 Sinhalese fishermen off the Mannar coast in March, broke 17 months of restraint by the LTTE. It may point to a new attitude towards human rights pressure. The leader had also been warning people not to place hopes on external powers, but to be self reliant. This is obviously more a warning than a possibility.

0n 22^nd April the European Parliament at Strasbourg called for a closure of LTTE offices in its member states on the grounds that  these are used to “propagate terrorism against a friendly country, and to extort funds from Tamils living in the territory of the European Union, for the pursuit of violent actions.” Since the passing of the resolution Tamils living in the apparent safety of Europe and North America have witnessed murder and arson in their midst. The LTTE’s own intimidatory behaviour can hardly be other than incriminating. It seems to be bent on snuffing out dissent even in the West. Yet its noises about wanting a negotiated end to the conflict continue in contrast to the intentions otherwise revealed.

Why did the LTTE at this juncture resort to open criminal behaviour abroad? From the earlier phase of local level intimidation and thuggery to a new one, the activities of which include  calulated killing and arson, shows that the decision has been taken at the highest level.  

There is one plausible explanation - viz. the LTTE has decided that if it can not openly function in the West then it will not allow anyone else to operate there. Moreover the LTTE would not mind even it if all Tamil refugees in the West are sent back to Sri Lanka. It would be from the LTTE’s point of view a blessing in disguise. Those who  have openly identified with the LTTE can of course ask for political asylum, remain in the West and carry on their activites through clandestine means. But the presence in Sri Lanka of frustrated youths sent back from Western countries and living in a hostile environment, far from being a handicap to the LTTE’s politics, has right along been an asset. [Top]

6.3 The LTTE and the People

Though the LTTE may still be romanticised from outside, internally its relations with the people are governed by a deep seated cynicism on both sides. The idealistic phase of the struggle has long passed its Indian summer, and a reality as cold as steel is setting in. With its distinctive cynicism, it set about demolishing the moral character of the society for short term gain. Every area of Jaffna produced its professionals who learnt to grab what is not theirs by becoming sneaks and informers. Comic tales about the activities of such persons and their occasional discomfiture are part of the current folklore in Jaffna. But in the long term the LTTE itself is paying a heavy price for its debasement of human values. Its troubles in the East have been documented elsewhere in this report. In other areas the response is varied. In Jaffna the control of the mind is said to be the most complete. There is almost no visible military presence. The barbed wires are described as being within the mind of each individual - people know and accept what they should think and speak and what they should not. In the Wanni area where the people act less as individuals than as a group, the LTTE has been forced to abandon its taxation programmes and its ambitions of building a volunteer force. The people have learnt to play games with the LTTE and the LTTE is not sure of itself.

An example of the control of the mind concerns the arrest in Jaffna of Deputy Leader Mahattaya. Details of the affair have been published in Tamil journals abroad. Those who know least about it are the people in Jaffna. Those in Jaffna questioned would come out with answers such as, “Prabaharan will surely release Mahattaya and is also a good man who has taken into his care Mahattaya’s wife and child for their protection” (rather than his!). It is also a tacit admission that the ostensibly serious charges against Mahattaya, such as his complicity with the RAW, are not taken seriously. But any deeper probing is avoided.

An important method of control is through the running of the civil administration which forces people to go to the LTTE for many essentials. The most ironic of these is the distribution of government supplied kerosene with quotas assigned to farmers, students, teachers and so on. Improvisations for the use of kerosene have been multiplying. A visitor wondered whether Jaffna could be called the world’s pioneer ‘Kerosene Civilisation’. He went on to suggest: “I believe it is within the ability of the Tigers to free the people from the grip of government supplied kerosene and make them more self reliant. The uses of wind, steam and solar power as sources of energy could be explored. But these would also make people more independent and loosen the grip of the Tigers. Even if the possibility of an alternative exists, I do not think the Tigers would be interested.”

The corrupting influence on society is a function of the politics and in the case of Jaffna the Tigers are often not directly responsible. When public accountability is replaced by accountability to a totalitarian power many institutions, NG0s and even churches also become oppressive in their outlook. Many of these institutions in a time of crisis have independent access to enormous resources which come as relief or cash for projects. Any official who gets close to the Tigers could circumvent the respective committee or council. Then their power could almost reach the point of arrogance which even an ordinary Tiger may find embarrassing. There is always a dilemma in choosing between cushioning a society in difficulty and contributing to what the political ambience tends to render a corrupting influence.

A report from Jaffna described the pathological condition of the relationship between the Tigers and the people: “Even in this environment people are adapting themselves to living happily. How long can they live without hope? Sri Lankan bombers can strike at any moment, or shells fired from army camps or from the sea could end their earthly sojourn. Public functions, private functions and even birthdays are being celebrated with the old splendour. These are cooling shadows cast by occasional clouds which dim the scorching sun hovering over their existence. There are few public functions without the Tigers..... [Another report added that the Tigers had even organised carolling last Christmas!]

“Traditional shrines to local deities are being overtaken by shrines to martyrs [dead Tigers], consisting of sheltered 15 feet cut - outs, with a lamp at its foot, beside which flowers are to be placed. Recently the 6^th death anniversary of Annai Poopathy, was celebrated. Several of her shrines decked with white cloth, containing her picture surrounded by flowers and lamps appeared in Jaffna. 0ne such shrine was within my vision much of the time. Later in the day the LTTE loud speaker announced, “Crowds of people came in droves to pay their respects to Annai Poopathy.” But I had in fact not seen a single person pay homage at the shrine.

“0n the other hand there had recently been a cricketing event - an annual big match between two schools. It attracted about 30 000 spectators, and the ‘police’ and LTTE cadre between 10 and 15 years were deployed in crowd control duties. The game over,the winning team decorated a bullock cart carrying a musical band and headed a procession of jubilant cyclists. The LTTE radio announced that night, “To mourn the death of Ravi, the General commanding the Killinochchi Division who died in an accidental explosion, all activity ceased in the peninsula to give way to the silence of grief.”

Another report referring perhaps to the same match gives a picture of the operative cynicism and how it might affect impressionable young cadre, shaping their attitude to the people. The LTTE had given its blessings to what may be described as a ‘pure Tamil movement’. The report described how supporters of one team cheered their side with the more than a century old “College, College, Central college”. Upon seeing a uniformed patrol approaching a nudge would be passed down the line, “ The ‘ Kavalturai’( Police) are coming “. The slogan changes to the pure  Tamil , “Velka, Velka, Maththiya Kalloori Velka”. The uniformed boys in their early teens pass on with expressionless faces pretending to be unaware of what they could do very little about. The crowd then instinctively resumes, “College, College ....”

Thus throughout the North - East people see little relevance in this war and have given expression to different ways of opting out. Quite often this opting out expresses itself in an insensitive manner, which is a price the politics has exacted from their humanity.

This insensitivity could sometimes be very harsh. Some recently qualified medical graduates were at a party in Colombo. In talking about Jaffna, one burst out, “These LTTE bastards, they would not even let us use our own cars!” These young doctors had very likely sat through and applauded countless speeches made by dignitaries at the university in praise of the LTTE, knew even about students imprisoned by that group, attended to injured LTTE cadre at the Jaffna Hospital, made sure their passes to leave Jaffna were not jeopardised, and this was their final reflection on the whole tragic experience. This is to be expected. Rather than an individual phenomenon, it is a social one, and a verdict on the effect of the politics on the tone of the University - in many ways the cradle of the liberation struggle.

The LTTE cadre may be young, but they are also intelligent and alert enough to see through the social reality. But they are also young persons who very likely at some point believed that they were going to die for the others, feel angry about how the society really views them, and are also trapped through having joined the movement. Their attitude to people becomes in time one of contempt and the relationship one of mutual deception.

The first case in the next section shows how this could work itself out in the life of an individual cadre. [See also Ch.2, Report 6 and Ch. 5, Report 8]. [Top]

6.4 The pains of godhead

Susharitha Thiagalingam (Lt.Sambavi): Susharitha was from a professional family and was boarded at a leading girls’ school in Jaffna. She was a bright student and a spirited girl who argued on issues and insisted that right should prevail. 0nce during the IPKF presence she joined the LTTE and was brought back by her parents a few weeks later. The boarding mistress told her jokingly, “I thought once you put a foot forward you never took it back.” Susharita responded with some embarrassment, “Miss, one day I will come back here in  uniform and show you!” Susharita graduated to the A.Level class. Sometime about early 1991 she went away and joined the LTTE. She once returned to her school on some business and showed herself to the boarding mistress, “Miss, look at me, I am in uniform!”

The LTTE used her in their propaganda wing as she was spirited and articulate. In time she became less accessible to those who knew her. She was evidently brooding over her state. With some who knew her, upon meeting them, she would snap, “You cowards, you want to lead normal lives while others are dying for you!” But with her intimate friends and teachers she showed a different face. Sometimes she would suddenly drop in and say she was hungry. Having eaten she would sit thoughtfully. Though a Hindu she would ask passages to be read to her from the Bible, and request them for hymns or lyrics she was wont to hear at school. These seemed to soothe her. To her intimate circle she let slip a hint of what she thought of the movement. She said, “Never think of joining this. It is no place for women. Home is the place for women!”

Through all this inner doubt she felt impelled to perform her duties on behalf of the movement, urging others to join and support its cause. When her class got their A.Level results, she wrote individually to some of them. 0ne received a sisterly note, “Congratulations, do not be disappointed with your results. Despite the handicaps you personally suffered, you have done well for yourself. I wish I had sat for the A.Levels with you. I know I would have got good results.”

It appears that she decided to end her double life. Though the movement highly prized her work in the propaganda unit, she insisted and was posted to a combat unit. This she communicated to an old associate she met on the road. That was the last seen of her. She was among the more than 300 LTTE cadre who died at Pooneryn on 11^th November 1993 on the first day of the LTTE’s ‘0peration Frog’.

By now there is probably a wayside shrine for her and a street named after her, and learned folk urging other young to follow her example. But the real thoughts of the reluctant goddess lay interred with her mortal remains.

We give below some salient features in the lives of several dead LTTE cadre taken from the journal, ‘The Liberation Tigers’. Their stories are written in the innocent prose of their close companions and do not appear to have been doctored. The first group are Black Tigers.

Captain Mathan (Srinivasan Sivakumar), of Battialoa, born 7/9/75. Student at Batticoloa Hindu. Joined LTTE mid 1989 while in Grade 9. His left leg became maimed during an incident in the Trinco jungles.

Major Varathan (Kanthasamy Ramachandran), of Thodarpakam, Batticaloa, born 11/4/73. Joined LTTE 1989, served in Kallichchai, Vadamunai. Lost right leg in a land mine explosion after June 1990. Transferred to photographic unit after training in Jaffna. His relatives arrived in Jaffna without any knowldge of his family and Varathan thought his family had been killed by the Sri Lankan forces. But this turned out later not to be the case.

Varathan and Mathan joined the Black Tigers, and 62 days later on 25^th August 1993 they died smashing their explosive laden boats ‘Pulendran’ and ‘Kumarappa’ into Sri Lankan navy patrol boats P115 and P121 in the Jaffna Lagoon.

Varathan is quoted as having said: “I constantly think of what the leader told me. I wait patiently for the moment I will ram a ‘water jet’ (patrol boat)”.

The writer says of the two: “They may not have possessed the acumen to give rational reasons why they joined the Black Tigers. Nevertheless they were clear about the necessity.”

Puvindran (18) Mother disappeared when Puvindran was 12 during the IPKF presence when she went to Trinco. Father evidently a Leftist and well read in English. Puvindran joined LTTE and suffered a leg injury during the Elephant Pass operation of July 1991. Had elder sister & younger brother. Declined father’s request to leave the LTTE.

The writer says of Puvindran: “He was innocent and did not understand the bends and curls of life. He only knew how to be helpful to his neighbour. ..... He joined the Black Tigers and was ‘inspired’ by the late Admiral Charles to smash an SL Navy Dvora Craft while serving in Kilaly.” When alone the limping boy was wont to unfurl a map, point here and there with a long stick and pretend to be a general addressing others on strategy. He would explain how he would smash an explosive laden boat into a Dvora at sea.

0nce the time and place were decided, he had the ceremonial meal with the Leader. A photograph shows the Leader bending down with concern and inquiring about his injured leg with Puvindran blushing at being found worthy of such attention. Puvindran and Captain Maniarasan (apparently 13 or 14 years) smashed into a Dvora off Pt Pedro on 29/8/93.

The report adds: “You fulfilled your prophecy before our very eyes... Then we laughed. But now..... we retrieved two cannons and two 50 calibre machine guns from the sinking Dvora.”

Major Tambo (Kasipillai Thayaparan), of Mulankavil, Mannar. Injured and went to India for treatment. Arrested with Kittu and Rahim, deported and interned IPKF, Vavunia during 1988. Injured in the left leg while escaping. (A Tiger who had allowed himself to be arrested without swallowing cyanide lives with a sense of guilt.) Tambo had two elder brothers and one younger sister. At home on the day of the sister’s age attaining ceremony, a brother and the sister argued. His mother beat the brother. Upon this the sister committed suicide by swallowing poison. A month later this brother joined the LTTE. Earlier his other brother who had gone fishing was missing after being arrested by the Sri Lankan Navy. Tambo became a Black Tiger. His assigned mission was to smash an explosive laden truck into the Sri Lankan Army encampment at Silavaturai on 19/3/91. Just prior to his mission, Tambo crying and scraping the earth with a stick, related his life’s tragedy to the writer. The truck was hit and exploded before it reached the target.

Major Kantharuban (Yogarajah Koneswaran), Valvettithurai, born 9/10/71. Almost captured by the SL Army while doing sentry duty at Thondamannaru in early 1987. Was saved after having swallowed cyanide which left him internally impaired. He was with the Leader in Manal Aru during 1988/89. For his condition he was advised to take fresh cow’s milk, which was boiled and served to him by Mrs. Prabakaran. As much as he was touched, he felt helpless through  his inability to repay the kindness. He requested the Leader to make him a Black Tiger as a means of recompense. Having been an orphan, he also requested the Leader to found an orphanage, adding, “As you have looked after me with great kindness, do also look after them.” In assenting to his request the Leader is said to have been greatly touched. Kantharuban died with Captain Vinoth, smashing SLN Command Ship ‘Edithara’off VVT on 10/7/90. The Leader’s orphanage ‘The Red Blossomed Garden’ is said to be the fulfilment of the promise.

0ther quotes from the testimonies of Black Tigers:

Captain Sithamparam, 20/12/72 - 4/5/91, VVT, Fisherman to aunt (Periamma) who wanted him to go abroad and support the family: “You are giving me as examples others who went abroad. Many of my companions have died. My heart overflows with their memory.”

Captain Malaravan Leo (Kasilingam Vijinthan) of Tinnevely. Apparently very young, died suicide attack, Palaly, 23/11/92: “I was seated on my mother’s lap with my brother (Sinnannah) when the army entered. They shot my grand father and uncle. My mother was injured in the hand.”

The following are from the records of cadre who died during the attack on Janakapura SLA camp, Manal Aru (Weli 0ya) on 25^th July 1993.

Lt. Thirumalai Nambi Fernando (Varaprakasam Yuktheepan), Colombogam, Jaffna: Asked his mates to wish good bye to his parents. Came and stood before the camera when a video was taken on the way to the attack. Said: “Should I die, the Leader will remember me whenever he plays this video.”

2^nd Lt. Siyamani (Yogachandran Ravishankar), Trinco, Very Young. Parents refugees in Suthanthirapuram, Puthukudiyiruppu, Mullaitivu. Witnessed atrocities by the SL Army. Used to wake up in the nights crying. Came ashore by sea on day of attack.

Lt. Vasan Thamilvannan (Selliah Vetha), Koyilporativu, Batticaloa, very young, personally witnessed much brutality from the SL forces. Used to carry a knife, saying, “I wish to behead Sri Lankan soldiers and watch their death throes.”

The cases above vividly corroborate what we have been saying about the nature of the LTTE and its cadre in our past reports. Most of these cases are from sections of Tamil society marginalised in the first instance by economic and social hierarchies internal to the society. 0nce they were ethnically branded and subject to unremitting violence by the state, all major militant groups readily recruited from among them. Ironically the Tamil nationalist ideology which these groups articulated in varying degrees, with the LTTE increasingly driven to take refuge in its most extreme form, incorporated the very alienating and oppressive aspects of Tamil elite culture. A well known fact is that nearly all senior cadre in all the groups - indeed non-LTTE groups have very few, if any, recent recruits- come from deprived backgrounds. They are trapped into their present existence. Also nearly all of them are from rural areas, particularly from the East.

The cases also display a certain innocence and childlike trust in the Leader. Their naivete and lack of questioning are deemed praiseworthy. Their resentment against the Sri Lankan state, an often deep sense of personal tragedy and the unmitigated emptiness of a highly controlled totalitarian society have all been nourished into a desire to end their life in service of the organisation. There is frequently also a misplaced sense of gratitude for this privilege. These are not strange revelations to those who have lived in close proximity to the LTTE. Even for those cadre who begin to question the organisation, death comes as the most expeditious release. For, the LTTE has ensured that there are no other structures through which those with doubts can challenge or question the organisation. The Sri Lankan state’s continuing oppressive approach must bear, as always, a heavy share of the  responsibility for legitimising this internal state of affairs.

The unquestioning innocence of the cadre also made it easy for the LTTE leadership to mobilise them into a politics that was as murderous as it was divisive- in some ways paralleled  by the situation in the South where village boys form the same family, some in JVP and others in state sponsored regular and semi - regular forces, were hunting each other.

6.5 The Making of the New 0lympians: The LTTE’s pantheon of deities.

When a politics ceases to respect human norms and expectations, nothing comes more naturally than an official religion to rationalise the politics. Its beginnings were dealt with in ‘the Broken Palmyrah.’ It has now developed to a point where it, if not competes with, then seeks to co-exist with established religions. A recently issued hymnody ‘Inspirational Tamil Ealam Songs Volume 4” says in its preface that these songs are intended to “nourish our people with love for the land and warlike feelings towards the enemy.” These songs it is said ‘have today largely replaced cinema songs’.

The following are translated excerpts from this volume. The first group is titled “Songs From the Red Blossomed Garden” (“Sencholai Padalkal”). The “Sencholai” is the orphanage founded by the Leader ostensibly in deference to a pledge he made to the late Black Tiger, Major Kantharuban (Koneswaran), who requested the Leader “to look after them (the orphans) with great kindness as you had also looked after me”. This kindness is also portrayed in pictures taken of the Leader playing with the children with self - evident pleasure. The songs reveal motives which go far beyond those formally claimed. The composer’s name is given at the end of each extract.

In our Elder Brother’s shade we sheltered his loving hands gave us motherly ministration We were lost and found direction 0ur heart’s emptiness was filled by our comforters.

Chorus:           Little little roses growing in the red garden

                        The little bees have gathered in the hive of love.

•          Navannan.

We are flowers and we are Tigers

We grow up to bring forth wonders

Equality we cherish, nor approaching death shake us

In the school of knowledge and the sunshine of freedom

This is the song of gathered flowers.

•          Pon Ganeshamoorthy.

In the Leader’s footsteps we shall tread

We shall bring forth Tamil Eelam

In the fight of our generation

We too boldly will do our battle

•          Jeya.

We shall feed the hungry

Bearing weapons we shall vanquish hate

Through taking to Medicine, Engineering and Trade,

We shall uplift our nature-endowed land....

We live as models of the Holy Land of Eelam.

•          Navannan.

The next group consists of songs composed by women which appeared under headings such as ‘Awake and be Alert’ and ‘Songs of birds in search of dawn’. 0ne sees frequent occurrences of the motif of death - ‘we will leave our foot-prints in the tomb’ -and their womanly longings sublimated into devotion for the Leader. Given the natural role of a woman as the bringer and nurturer of life, the frequent reference to death sounds a tragic note.

You lived as a flower and arose as the storm You descended upon the battlefield to write a new saga As a flash of lightning you were etched in our hearts 0ur duties we forget not and for training we go 0ur mother - land we shall free And sing your praises 0 Leader.

(A later line reads, ‘In the moment you burned you were sown as a seed;)

Chorus:           We worship at the tomb with lamps uplifted

                        We make your dreams ours and bring them to fruition

•          Thamilaval.

We’ll run with haste to join the ranks of the Leader

With our heads held high we free the land of Eelam

The Legendary Hero’s (Kaviya Nayakan’s) path we follow

And leave our foot prints in the tomb

The vision of a millennium lies before our eyes

0ur hearts beat impatiently to attain it.

•          Dharshi.

The tomb shall wait for me

Flowers as offerings shall there blossom

A memorial for me who turn into a myriad atoms

The burning embers shall watch over me.

The poet then describes a variety of possible deaths awaiting her -such as shells and bullets. It then runs:

The poison (cyanide) I bore since I became a Tigress Shall also await me The hawk and the hound to taste my flesh Shall stalk the field where I do battle ...All these will I endure for my land To me a grateful nation shall arise.

•          Uthayaletchumi.

[This song has no reference to the Leader.]

The next is a song explicitly for the Leader:

Fearless of heart and the esteem of the Tamil Nation became his life He will dance as the raging storm The singer who strikes his foes.