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Given the patriarchal structure of Tamil society, one wonders what factors make young Sri Lankan Tamil women to enroll themselves into the LTTE. Are they making any significant difference to the fighting qualities of the Tigers? Is there any change in their perceptions of womanhood after they join the fighting force?

The Liberation Tigers of Tamil Eelam is one of the few militant groups (others that recruit women include the PKK of Turkey, Shining Path of Peru and EPLF of Eritrea) that use women cadres in the frontlines of battles like males, but also in its elite suicide squadsâ€â€�‘Black Tigers’. Women began to figure in the organisation after 1983 in the Vituthalai Puligal Magalir Munnani (Women’s Front of Liberation Tigers) and later as Suthantira Paravaigal (‘Birds of Freedom’) title coined by Thileepan. A journal of the same name was started during this period to raise national consciousness and social awareness among Tamil women. Performing initially paramilitary and supporting roles, the women were used in combat after 1985. Their first operation was conducted in July 1986 (Adamban Offensive) against the Sri Lankan Armed Forces. Later, exclusive training camps were setup in 1987, and their secondary and tertiary leadership was structured by 1989. Now, it is estimated that three out of 10 Central Committee members (highest decision-making body of the LTTE) are women. Their delayed induction, according to the LTTE, was due to the “conservative nature of our social formation, its oppressive structures in relation to women…often legitimized by the so-called ‘cultural traditions’ and…tales from mythologyâ€â€�all contributed to the delayed developments of Tamil Eelam women’s participatory role in our struggle”. This social oppression, equally reinforced by the prevailing nationalist sentiments, acted as dual attractions for women. Of the estimated total cadre strength of 10,000 to 15,000, women account for nearly one-third, and are inducted in all units of the organisationâ€â€�fighting, political, administrative and intelligence. There is no discrimination based on sex when it comes to training and combat operations.

This does not mean that the LTTE recruits women solely to reinforce social and national freedoms. The organisation, especially when fighting the IPKF, was facing severe shortage of man power in the mid-eighties, either due to casualties or refugee exodus. The only available option to maintain a constant supply of cadres was to recruit young women, who had by then developed an enormous resentment against the Sri Lankan and Indian forces due to large scale human rights violations. Slogans on “Equity for the nation and equality at home” were popularised, which mesmerized long-suppressed and abused women. The ‘cult of martyrdom’ was developed around dead women fighters and exploited to recruit more women. For instance, women’s strength in the LTTE soared during 1991-92, immediately after Dhanu’s suicide attack on Rajiv Gandhi. Dhanu is still held in high esteem as a symbol of “sacrifice” by the Tigresses.

The Liberation Tigresses are known for their fighting capabilities, which was evident during the operations against the Sri Lankan and Indian armies.  One other explanation, apart from revenge, is that there is no point of return for the women once they join the fighting force. The participation of women has also helped the LTTE to extend its popular base, which had not been explored by non-LTTE Tamil militant groups. Since women are generally perceived as less dangerous in public places, their use in suicide attacks was more conducive to high success.

However, certain obvious questions do arise: What will be the position of these women cadres once the ethnic conflict is over?  Will the LTTE maintain this “fervent child" of women’s liberation born out of the Tamil "national liberation movement" in the post-settlement period? What are the strategies it will adopt to prevent any rollback? How will it reintegrate the women cadres back into society? Most importantly, how are the Tigresses going to renegotiate an identity for themselves in the post-conflict phase? Will the women be in a position to rise up in case of social oppressions in the Eelam? Given the allegation that Tigresses were used to oppress other Tamil women, what will be the future of intra-gender relations?