The political psychology of self-immolation

A simple act of protest that can take on mythical proportions.

Here he is. Matches in one hand, petrol bottle in the other. He removes the bottle cap, drops it to the ground and douses himself in liquid. He does everything slowly, methodically, as if it were part of a routine he has practiced for years. Then he stops, looks around, and strikes a match.

At this moment nothing in the world can bridge the gap that separates the self-immolator from the others. His total defiance of the survival and self-preservation instincts, his determination to trample on what everybody else finds precious, the ease with which he seems to dispose of his own life, all these place him not only beyond our capacity of understanding, but also outside of human society. He now inhabits a place that most of us find inhabitable. Yet, from there he does not cease to dominate us.

“As he burned he never moved a muscle, never uttered a sound, his outward composure in sharp contrast to the wailing people around him.”

Journalist David Halberstam describes the death of Thích Quàng Đúc, the Vietnamese Buddhist monk who set himself on fire in Saigon in 1963. The quieter the self-immolator the more agitated those around him. The former may slip into nothingness, but his performance changes the latter’s lives forever. They experience repulsion and attraction, terror and boundless reverence, awe and fear, all at once. Over them he now has the uncanniest form of power.

The experience is so powerful because it is so deeply seated in the human psyche. In front of self-immolation, even the most secularized of us have a glimpse into a primordial experience of the sacred. Originally, the sacred is defined as something set apart, cut off from the rest, which remains profane; what we feel towards such a radically different other is precisely a mix of terror and fascination. Self-immolation is a unique event precisely because it awakens deep layers of our ultimate make-up. In a striking, if disguised fashion, self-immolation occasions the experience of the sacred even in a God-forsaken world like ours.

Self-immolation has little to do with suicide. “Suicidal tendencies almost never lead to self-immolation,” says Michael Biggs, one of the few sociologists who have studied the phenomenon systematically. Self-immolation is a deliberate, determined and painfully expressive form of individual protest. Under certain circumstances, the gesture of an individual self-immolator is enough to ignite large-scale social movements. Thích Quàng Đúc’s self-immolation triggered a massive response, which resulted in the toppling of the Ngô Đình Diem regime in South Vietnam. Only six years later, Jan Palach, a Czech philosophy student, set himself ablaze in protest to the Soviet Union’s crush of the Prague Spring. His death did not cause a regime change right away, but it shaped in a distinct manner the anti-communist dissidence in Czechoslovakia. Twenty years later, in 1989, it was a “Palach week” of street protests and demonstrations that set in motion the Velvet Revolution. More recently, in December 2010, Mohamed Bouazizi, a young Tunisian street vendor, stroke a match that not only burned him to death, but set the entire Arab world on fire; we are still witnessing the aftermath of his gesture.

Self-immolation is a fearsome, compelling act, but it would be wrong to infer that whenever it occurs it has significant political consequences. Michael Biggs estimates that between 800 and 3,000 self-immolations may have taken place over the four decades after 1963. Yet, only a handful of them had any political impact. What makes a death by self-immolation politically consequential is its capacity to become the focus of a community’s social life. Self-immolation is “successful” in this sense when it is not anymore about the one who performs it, but about the community in the midst of which it occurs and which suddenly recognizes itself in the predicament of the self-immolator, it feels “shamed” by his gesture and compelled to act. Thus, that individual death is re-signified, and turned from a biological occurrence in the history of someone’s body into a “founding” event of mythical proportions, something that renews the community’s political life.

Politically “successful” self-immolations are extraordinary events. There are no “recipes for success” here; no science can satisfactorily explain when they should occur or why they shouldn’t. To use some kind of analogy, they are not unlike artistic masterpieces; you can recognize one when you see it, but they cannot be produced “on demand”. As such, they are inimitable and unrepeatable. Bouazizi, Đúc and Palach had many imitators, but they never managed to get out of their masters’ shadows; the more they were the less their gestures meant.

This brings home the point that a politically consequential self-immolation is usually the first one in a series. Since February 2009 no less than fifty-one Tibetans, mostly Buddhist monks and nuns, have self-immolated in Tibetan parts of China, yet they have not caused any significant political changes so far. Why? Because fifty-one self-immolations may be fifty too many; the more Tibetans self-immolate the clearer it becomes that there are no Quàng Đúc, Jan Palach or Mohamed Bouazizi among them.

The fact that self-immolation as a form of political protest could even appear in Tibetan monastic circles may seem puzzling. Buddhism notoriously rejects violence; moreover, Tibetan Buddhism is eminently based on compassion towards all sentient beings. One of the four vows that any Tibetan monk has to take when joining a monastery is “never to take a life”. The Dalai Lama’s total embrace of Gandhi’s satyagraha is only the logical corollary of such a religious mind-set.

Yet, the explanation has to do more with political, rather than theological, factors. The Chinese occupation of Tibet has been unusually oppressive and much of the violent repression has been directed against Buddhist monasteries, seen as the symbol of a “backward,” “feudal” Tibet. Violence only breeds violence. For all its anti-violent stance, when its very existence comes under threat, Buddhism could sometimes find the resources, and even the theoretical justification, for violent resistance; the PLA experienced this first-hand in the Tibet of the 1950s, when monasteries would often fight back. Moreover, most of the recent self-immolations have taken place in what used to be, before the communist take-over, Amdo and Kham, regions populated by fiercely independent people, combination of warriors and monks, that almost no central authority could subdue in the past. The Kampas could be as brutal as the PLA soldiers.

That self-immolation, by all means an extreme and extraordinary act, tends now to become a routine form of political action is a very dangerous development. And, yet, just as the Chinese authorities do not signal that they want to make concessions, the Tibetans find it inconceivable to give up. The fact that all those who set themselves ablaze are young (some are teens) is telling. These are people who don’t have the memory of a pre-communist Tibet; all they could possibly have is the hope of a post-Chinese one. But, then again, with Tibet’s new demographic structure and China’s super-power status, even such a hope is unsustainable. So all they are left with is despair.

In the long-run Tibetans’ despair may be China’s worst nightmare. What a routinisation of self-immolation as political protest can lead to the Chinese authorities may not be even able to comprehend. And, yet, they should not be surprised; maybe it is time they start re-reading the little red book: “Where there is oppression, there is resistance.” In his grave, Mao Zedong is dreaming in Tibetan.

Costica Bradatan is Fellow at Notre Dame Institute for Advanced Study in the US. He is the author or editor of several books, most recently "Philosophy, Society and the Cunning of History in Eastern Europe" (Routledge 2012). Currently, he is writing a book on “dying for an idea”.

The mother of Mohamed Bouazizi, who self-immolated in 2010, holds up his picture. Photograph: Getty Images

Costica Bradatan is Fellow at Notre Dame Institute for Advanced Study in the US. He is the author or editor of several books, most recently "Philosophy, Society and the Cunning of History in Eastern Europe" (Routledge 2012). Currently, he is writing a book on “dying for an idea”.

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The biggest divide in politics is not left against right, but liberals against authoritarians

My week, including a Lib Dem membership rise, The Avalanches, and why I'm putting pressure on Theresa May over child refugees.

It is a boost for us that Nick Clegg has agreed to return to the front line and be our Brexit spokesperson. I hadn’t even had a chance at our meeting to make him the offer when he said: “Before we start, I’ve been thinking about this and want to take on the fight over Europe.”

With Labour apparently willing to give the Tories a free pass to take us out of Europe, the Liberal Democrats are the only UK-wide party that will go into the next election campaigning to maintain our membership of the EU. The stage is remarkably clear for us to remind Theresa May precisely what she would be risking if we abandon free trade, free movement, environmental protection, workers’ rights and cross-border security co-operation. More than a month on from the referendum, all we have heard from the Tories is that “Brexit means Brexit” – but they have given us no clue that they understand what that means.

 

Premature obituaries

Not long ago, the received wisdom was that all political parties were dying – but lately the supposed corpses have twitched into life. True, many who have joined Labour’s ranks are so hard left that they don’t see winning elections as a primary (or even a desirable) purpose of a party, and opening up Labour to those with a very different agenda could ultimately destroy it.

Our experience has been happier: 20,000 people joined the Liberal Democrat fightback in the wake of the 2015 general election result, and 17,000 more have joined since the referendum. We now have more members than at any time this century.

 

Breaking up is hard to do

Journalists have been asking repeatedly if I want to see the break-up of the Labour Party, with moderates defecting to the Liberal Democrats. I have been clear that I am not a home-wrecker and it is for Labour to determine its own future, just as I focus on advancing the Liberal Democrat cause. Yet I have also been clear that I am happy for my party to be a home for liberals of whatever hue. I enjoyed campaigning in the referendum with a variety of progressive figures, just as moderates from different parties shared platforms in 1975. It struck me that far more unites us than divides us.

That said, not all “moderate” Labour figures could be described as “liberal”, as John Reid demonstrated as Labour home secretary. The modern political divide is less left v right than authoritarian v liberal. Both left and right are looking increasingly authoritarian and outright nasty, with fewer voices prepared to stand up for liberal values.

 

What I did on my holidays

Time off has been virtually non-existent, but I am reading A Wilderness of Mirrors by Mark Meynell (about loss of trust in politics, the media and just about everything). I’m also obsessively listening to Wildflower by the Avalanches, their second album, 16 years after their first. It’s outstanding – almost 60 minutes of intelligently crafted dialogue, samples and epic production.

During the political maelstrom, I have been thinking back to the idyllic few days I spent over half-term on the Scottish island of Colonsay: swimming in the sea with the kids (very cold but strangely exhilarating ­after a decent jog), running and walking. An added bonus is that Colonsay is the smallest island in the world to have its own brewery. I can now heartily recommend it.

 

Preparing for the next fight

The odds are weirdly long on an early general election, but I refuse to be complacent – and not merely because the bookies were so wrong about Brexit. If we have learned one truth about Theresa May as Prime Minister so far, it is that she is utterly ruthless. After her savage cabinet sackings, this is, in effect, a new government. She has refused to go to the country, even though she lectured Gordon Brown on the need to gain the endorsement of the electorate when he replaced Tony Blair. Perhaps she doesn’t care much about legitimacy, but she cares about power.

You can be sure that she will be keeping half an eye on Labour’s leadership election. With Jeremy Corbyn potentially reconfirmed as leader in September against the wishes of three-quarters of his MPs, Mrs May might conclude that she will never have a better chance to increase her narrow majority. Throw in the possibility that the economy worsens next year as Brexit starts to bite, and I rule nothing out.

So, we are already selecting candidates. It is vital that they dig in early. As we are the only party prepared to make the positive case for Europe, such an election would present us with an amazing opportunity.

 

Sitting Priti

David Cameron pledged to take an unspecified number of unaccompanied children from camps across the Continent. I am putting pressure on Theresa May to turn that vague commitment into a proper plan. Having visited such camps, I have been fighting for Britain to give sanctuary to a minimum of 3,000 unaccompanied children, who are currently open to the worst kinds of exploitation. We have heard nothing but silence from the government, with underfunded councils reporting that they are not receiving the help they need from Whitehall.

Meanwhile, it remains government policy to send refugees to Turkey – whose increasingly authoritarian government has just suspended human rights protection.

As if all of this were not grim enough, we have a new Secretary of State for International Development, Priti Patel, who has said that she thinks aid should be used largely to promote trade. As someone who wants our country to be respected around the world, I find this plain embarrassing. Actually, it’s worse. It’s shaming. As with Europe, so with the world: the ­Conservative government is hauling up the drawbridge just when we need more than ever to engage with people beyond our shores.

Tim Farron is the leader of the Liberal Democrats. To join the party, visit: libdems.org.uk/join

Tim Farron is leader of the Liberal Democrats.

This article first appeared in the 28 July 2016 issue of the New Statesman, Summer Double Issue