Self-immolation

This article is about the ritualistic suicide practice. For the record company, see Self Immolation.

Self-immolation refers to setting oneself on fire, often as a form of protest or for the purposes of martyrdom or suicide. It has centuries-long traditions in some cultures, while in modern times it has become a type of radical political protest. Michael Biggs compiled a list of 533 self-immolations reported in Western media from the 1960s to 2002.

Etymology

The word "immolate" is used in the English language when denoting consumption by fire, whether autonomously or imposed. The Latin-based English word immolate, which for centuries was rarely used, means sacrifice, without any reference to burning, so more generally self-immolation means suicide without specifying the method. The word itself comes from the Latin "immolare", to sprinkle with meal, in reference to the ritual sprinkling of the heads of sacrificial victims with wine and fragments of mola salsa.

It was Western media coverage of Buddhist monks immolating themselves in protest of the South Vietnamese regime in 1963 that introduced the word "self-immolation" to a wide English-speaking audience and gave it a strong association with fire. The alternative name bonzo comes from the same era, because the Buddhist monks who immolated themselves were often referred to by the term bonze in English literature prior to the mid-20th century, particularly when describing monks from East Asia and French Indochina. This term is derived via Portuguese and French from the Japanese word bonsō for a priest or monk, and has become less common in modern literature.

History

Self-immolation is tolerated by some elements of Mahayana Buddhism and Hinduism, and it has been practiced for many centuries, especially in India, for various reasons, including Sati, political protest, devotion, and renouncement. Certain warrior cultures, such as in the Charans and Rajputs, also practiced self-immolation. An article entitled History of Religions, written by Jan Yiin-Hua, investigates the medieval Chinese Buddhist precedents for self-immolation.

Relying exclusively on authoritative Chinese Buddhist texts and, through the use of these texts, interpreting such acts exclusively in terms of doctrines and beliefs (e.g., self-immolation, much like an extreme renunciant might abstain from food until dying, could be an example of disdain for the body in favor of the life of the mind and wisdom) rather than in terms of their socio-political and historical context, the article allows its readers to interpret these deaths as acts that refer only to a distinct set of beliefs that happen to be foreign to the non-Buddhist.

During the Great Schism of the Russian Church, entire villages of Old Believers burned themselves to death in an act known as "fire baptism". Scattered instances of self-immolation have also been recorded by the Jesuit priests of France in the early 17th century. Their practice of this was not intended to be fatal, though. They would burn certain parts of their bodies (limbs such as the forearm or the thigh) to signify the pain Jesus endured while upon the cross. A 1973 study by a prison doctor suggested that people who choose self-immolation as a form of suicide are more likely to be in a "disturbed state of consciousness", such as epilepsy.

Political protest

See also: List of political self-immolations

A number of Buddhist monks (including the most famous case of Thích Quảng Đức) immolated themselves in protest of the discriminatory treatment endured by Buddhists under the Roman Catholic administration of President Ngô Đình Diệm in South Vietnam — even though violence against oneself is prohibited by most interpretations of Buddhist doctrine. The twenty-third chapter of the Lotus Sutra recounts the life story of the Bodhisattva Medicine King, which served as the main inspiration for the monks and nuns who self-immolated to protest the Vietnam War. In the Sutra, the Medicine King demonstrates his insight into the selfless nature of his body by ritualistically setting his body aflame, spreading the "light of the Dharma" for twelve hundred years. Thich Nhat Hanh adds: "The bodhisattva shined his light about him so that everyone could see as he could see, giving them the opportunity to see the deathless nature of the ultimate."

The widespread coverage of the self-immolations of the Buddhist monks in western media established the practice as a type of a political protest. Self-immolations are often public, dramatic, political, and thus newsworthy. They can be seen as a type of altruistic suicides for the collective cause. Unlike suicide attacks, self-immolations are not intended to inflict physical harm or material damage. They attract attention and become glorified as martyrdom, because of the perception of great pain, but they do not guarantee death for the burned. While the burning of vital tissue can be very painful during self-immolation, shock or asphyxiation quickly make the event painless, as do the onset of third-degree burns which destroy the nerve endings. Suicides by self-immolation have lead to numerous copycat suicides: researchers have counted almost 100 self-immolations covered by the New York Times and The Times between 1963 and 1971. Most of these suicides occurred in the United States protesting the Vietnam War and Asia. In 1968 the practice spread to the Soviet bloc with self-immolation of Czech student Jan Palach. Non-political suicides by fire also became more prevalent. The practice continues with India leading – as many as 1,451 and 1,584 self-immolations have been reported in 2000 and 2001. A particularly high wave of self-immolations in India has been recorded in 1990 protesting the Reservation in India.

A new wave of self-immolation protests is currently ongoing in the Middle East and North Africa, with at least 14 recorded incidents. These actions have helped inspire the 2010–2011 Arab world protests, including the Tunisian uprising, the 2011 Algerian protests (including many self-immolations in Algeria), and the 2011 Egyptian protests and there have also been self-immolation protests in Saudi Arabia, Mauritania, and Syria.

A number of Tibetan monks have turned to self-immolation to protest the injustices they feel are being committed by the Chinese authorities against Tibetan Buddhist institutions.