The Palestinian refugees are the world’s longest suffering
population. They have lived for decades
in very cramped, impoverished, and often unsanitary conditions. The Palestinian Islamic Jihad, which receives
significant funding from Iran as well as sanctuary from Syria, feel that the
jihadist ideology of armed conflict against what they consider to be corrupt
governments is the best way to solve the Palestinian problem. This paper will examine Emile Durkheim’s
definitions of the various types of suicide, how a believer of Islam finds
justification in the commission of a suicidal act, and use the verstehen
approach to discuss the conditions which may encourage someone to be recruited
as a suicide bomber.
Rather than focusing on the individual, Emile Durkheim looked to
the environment for variations in the incidence of suicide. Durkheim’s writing, Suicide, explained
suicide as a societal phenomenon, dependent upon social integration and social
regulation; too much or too little of either would make the individual likely
to commit suicide. The absence of
societal integration brings about egoistic
suicide; whereas too much of it results in altruistic suicide. Societal
regulation that is lacking will bring about anomic
suicide; too much of it results in fatalistic
suicide. The extreme social
integration of the suicide bomber, both with his culture and his religion,
typically causes his suicide to be thought of as altruistic. I would further argue
that suicide bombers, particularly those recruited from the West Bank, might also
fall into the fatalistic category,
which is characterized by those who have no real hope in their future due to
oppressive situations (Hanson,
2010).
The Islamic religion, while condemning the commission of suicide
due solely to frustration, endorses what is referred to as the “martyrdom
operation” when performed for the purpose of killing non-muslims. The family of a suicide bomber takes great
pride in the sacrifice of their son or daughter, as their acts are seen as one
of the highest acts of Islamic spirituality. The Qur’an promises great rewards,
such as sex with seventy-two virgins, for those who are willing to die for the
sake of Islam, as well as hellfire damnation for those who are not willing to
rid the world of all infidels. There are
several verses in the Qur’an which instruct the believer to be willing to kill
and willing to die for Allah (Glazov,
2009). One very important Qur’an verse the Shahid (or martyrs) use to
justify the killing of innocent bystanders, even believers of Islam: Qur’an
(17:33)"And do not kill the soul which Allah has forbidden, except by
right" ("Religion," 2011). Basically, the defeat of infidels and the
establishment of Islam as the only religion is the ultimate goal, no matter
what the cost. There are four different ways a Muslim may fulfill his jihad
obligations: (1) faith in his heart, (2) preaching & proselytizing with his
tongue, (3) by good deeds with his hands, and (4) confronting enemies or
unbelievers with the sword.
Muslims believe their true life begins when their earthly life
ends, and that martyrdom is a supreme honor.
Once their missions are completed, their families are now paid
$25,000—an amount that would take many years to earn otherwise (Esterbrook, 2009). Upon death, they are immortalized,
celebrated, and have achieved the highest goal of a Muslim (Philps, 2001). Suicide bombers fit Durkheim’s definition of
altruistic suicide, as those who are willing to sacrifice themselves are
excessively high in social integration. Palestinians
live in a collectivist culture, which denounces the individualistic culture of
America, as well as our support of Israel, whom they view as their enemy. Those who are chosen for martyrdom must also
be heavily indoctrinated in the Muslim faith.
The life of Palestinians is very difficult. They have lived under great oppression for
decades, and the scarcity of employment opportunities leaves them with no hope
of rising out of their impoverished conditions and making a good life for
themselves. As the afterlife is so very real to the
bombers, they see their martyrdom as a way of moving out of horrible
conditions. In my opinion, this falls
under Durkheim’s fatalistic suicide and plays a part in their willingness to be
chosen by terrorist groups as an agent.
The young man who feels there is greater reward, status, and honor for
both himself and his family upon his death has nothing to fear in dying.
In conclusion, a suicide bomber falls into Durkheim’s definitions
of both altruistic and fatalistic suicide.
These young men (and some women) are so highly socially integrated into
their collectivist culture, as well as their religion, that they will stop at
nothing for the recognition and advancement of both. Their oppressive living conditions also rank
them high in social regulation, as they are constrained to remain in their
conditions. The Muslim religion condemns
suicide, but endorses martyrdom, giving the young person with no other real
hope for a future the ability to bring glory, honor, and higher status to his
family—something he probably would not have been able to do otherwise.
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