Tibet and its people an essence of true history by bodgangchenjong

ÉÊ /ë+-+$-/ë+-0Ü7Ü-/+è,-ý7Ü-:ë-{æ<-`Ü-(Ü$-"ßÊ TIBET AND ITS PEOPLE –AN ESSENCE OF TRUE HISTORY A presentation of the facts from 127 BCE to 1959; Chinese occupation of Tibet, The Middle-Way Approach, striving for a peaceful resolution on the issue of Tibet and Tibetan Democracy in Exile

An Educational Supplement to Build Awareness of Tibet’s Cultural, Religious and Political History Compiled by: Kalsang Gyatso Kunor

Compiler’s Note The situation in Tibet, under the Chinese Communist rule, is as grim as it was more than 60 years ago when the Chinese Communists first began their era of devastation in Tibet. As each new Tibetan generation ages without ever setting foot in Tibet, and because of my regular contacts with people from different countries, I have been urged to compile a brief factual history of Tibet that includes reliable original documents and authentic pictures from various sources. In an incident while I was working in a middle school students there ,during a project discussion, said that the “the Tibetans demanded independence from China and the Chinese government kicked them out of Tibet, “ rather than realizing that Tibet was independent and the Tibetans were asking the Chinese to leave Tibet. In a second incident, while meeting a Chinese student to help him with a class assignment, the student, without any hesitation, proclaimed “Tibet is a part of China. Tibetans peel off human beings and drink blood, but now Tibetans are very happy under the Chinese rule,” all in our introduction! I told him “I am really sorry that your government has misled you with wrong information about Tibet. We will find a time to discuss about this later.” Many people know His Holiness the Dalai Lama as a great Tibetan leader as well as a global icon of peace and compassion, but many are ignorant of the truth about Tibet. Even amongst the Tibetans, many, especially the younger generations need to know what Tibet was and what it is now. Again, during one of my visits to a middle school, I saw a student project display of a map of Tibet which showed Tibet as the portion called “Tibet Autonomous Region” and includes only the province of U-Tsang. The other two Tibetan provinces of Kham and Amdo were excluded while the Chinese names of “Sichuan” and “Qinghai” were there instead. Also, the map stated the Tibetan population as a little more than 2 million rather the 6 million of historical Tibet. This project was done by a Tibetan student. I believe the student had been directed to one of the many websites of distorted Tibetan history created by either the Chinese government or authors with their own political agenda.. This compilation is mainly aimed at providing facts about Tibet and its people for all walks of life, including the hardcore Chinese communist leaders in Beijing. I believe that everyone has the right to access true information, especially, as my examples above illustrate, school age children. First part of this book, A Brief History of Tibet – 127 BCE to the 1959 Chinese Occupation of Tibet, was partially funded by a high school student foundation. This grant also made copies available to the libraries of several high schools and middle schools for educational and cultural understanding. Since there are no funds available for this present version, Tibet and its People – An Essence of True History, it is only accessible on this website. There is no profit motive and suggestions and corrections are welcome. Readers are also suggested to read the books and visit the websites given at the end of each topic for further details.

Finally, I would like to thank all the sources mentioned in the bibliography and the copyright permissions at the end of this book. I would also like to thank Dr. Lori J. Cayton for editing, Patrick Grady, Emily Miller and Colleen Muldowney for valuable suggestions and Ellen Pryor, Tenzin Monlam, my son Tenzin Lobsang Kunor and Sangay Puri for technical support for the first 121 pages. I am solely responsible for any shortcomings on the following pages. I hope this book is of some use to all those who wish to learn about Tibet and that it helps achieve the undeniable truth which Tibet and the Tibetan people have long searched for. September 24, 2011

Kalsang Gyatso Kunor

President.Rajendra Prasad of India met the Fourteenth Dalai Lama in New Delhi, just after the Dalai Lamaâ&#x20AC;&#x2122;s flight from Tibet in March 1959

The Dalai Lama visited the Indian Prime Minister Jawaharlal Nehru in New Delhi in September 7, 1959

Contents 1.

Introduction to Tibet and its Culture

¿Ñ /ë+-+$Ê /ë+-`Ü-9Ü#-#º¥$-$ë-‡ë+Ê

1959 Chinese Occupation of Tibet ÀÑ Tibetan dÜ-:ë-0-e³$History -#ë$-:ë- 127 BC¿ÀÅto the,<dÜ-:ë- ¿ÇÃÇ :ë9-{-+09-bÜ<-/ë+/1,-/6ß$-e<-ý-/9-bÜ-/ë+-`Ü-{:-9/<-:ë-{æ<-dë#<-/Z¨<Ê

ÁÑ Reconstruction /1,-eë:-,$-þ9-in#<ëExile Ê

109

. Justification of Tibetan Independence ÂÑ /ë+-9$-/1,-#1$-0-8Ü,-ý7Ü- hÜ0<-0*ß,-"ß$<-þè:Ê 4

The Middle-Way Approach: A Framework for Resolving the Issue of Tibet

133

172

ÃÑ +/ß-07Ü-:0Ê Resolutions and International Documents on Tibet Ä6.Ñ G/ëovernment +-Uë9-#º¥$-"#-#Ü-ië<-&ë+-+$-Ê {:- Ü7Ü-8Ü#-&-#:-&è-"#Ê

204

ÅÑ Major /ë+-0Ü7Tibetan Ü-#º¥$-7oèNon-Governmental :-0-8Ü,-ý7Ü-2ì#<-ý-Organizations &è-"#Ê

205

206

of Global Tibet Support Groups ÆÑ List 730-uÜ$-,$-/ë+-+ë,-{/-þë9-2ì#<-ý-"#-#Ü-*ë-#º¥$-Ê 9.

Environmental Devastation in Tibet as a Result of Chinese Occupation

ÇÑ {-,#-#Ü<-/1,-73ß:-bÜ<-zè,-ý<-/ë+-,$-7"ë9-8ß#-#)ë9-þë,-2/-&èÊ

207

10.

214

in Tibet ¿¾Ñ Current /ë+-,$-#Situation Ü-+-P7Ü-#,<Y$<Ê

On December 7, 1950 while addressing the Indian Parliament India’s first Prime Minister Shri Jawaharlal Nehru said “….surely, according to the principles I uphold, the last voice in regard to Tibet should be the voice of the people of Tibet and nobody else”.

¿Ñ /ë+-+$Ê /ë+-`Ü-9Ü#-#º¥$-$ë-‡ë+Ê 1. Introduction to Tibet and its Culture a) Maps of Tibet showing Historical and Contemporary Boundaries

b) Geographical Position

c) Rivers

d) Lakes

e) Mountains

f) Environmental Conditions

g) Racial Origin of Tibet

h) Religion

i) The Founders of the Tibetan Religious Schools

j) Reincarnation in Tibetan Buddhism

k) The Land of Avalokitesvara’s Followers

l) Discovering the Fourteenth Dalai Lama – A Search for Reincarnation

m) Government

n) Governmental Structure

o) Tibetan National Flag and its Explanations

p) Tibetan National Emblem/Seal

q) Tibetan National Anthem

r) The Currency of Independent Tibet s) Language and Literature

37 38

t) Provinces of Tibet

u) v) w) x)

Art & Architecture (Potala, World Heritage Recognition, and Mandala of Yamantaka) 41 The Prophecies 44 An Outline of Tibetan Culture 45 Suggested Readings 51

Map of Tibet showing Historical and Contemporary Boundaries

Tibet lies at the center of Asia, with an area of 2.5 million sq km. (965,000 Sq miles). The earth’s highest mountains, a vast elevated plateau and great river valleys make up the physical homeland of six million Tibetans. It has an average altitude of over 4,000 meters (14,000 feet) above the sea level and is appropriately known as the ‘Roof of the World’. The landmass of Tibet is comprised of three provinces: U-Tsang (Central Tibet), Kham (Eastern Tibet) and Amdo (North Eastern Tibet). These three Provinces have been firmly bound with common Tibetan writing, Buddhism and leadership for centuries.

Tibet and its Neighboring Countries before the Chinese Occupation of Tibet in 1959

Geographical Position Tibet lies west of China, north of India and Nepal, east of Persia (Iran) and south of Russia and Mongolia. It is the highest country in the world. On its border with Nepal stands Mount Everest; and common to the border of Nepal, Indian State of Sikkim, and Tibet is Kanchenjunga. Between Bhutan and Tibet lies Mount Chomo Lhari. Other great mountains such as Kailash, sacred to the Buddhist and Hindu alike, Tsari, Yalha Shambo, Chomo Kharak, Kangkar Shameh, Nyachen Thanglha and Machen Pomra (Amne Machen) are studded about Tibet like precious jewels. At Tachienlu in the east, an iron bridge divides China from Tibet, and a white stupa known as Chorten Karpo marks the limit of Tibetâ&#x20AC;&#x2122;s northern frontier at Karchu. The southern border of Tibet is formed by the Himalayas; the western border by Karakoram Range; and northern by the Altyn Tagh range, which borders on Turkestan.

Tibet is also referred to as Gangri Rawai Korwai Shingkham â&#x20AC;&#x153;The Abode of Mountains

Rivers The Rivers of Tibet are the sources of many of Asia’s most important waterways. There are four rivers, all having descriptive names, that rise near Mount Kailash in the west. The Sengye Khabab (Out of the Lion’s Mouth) flows through Kashmir to become the Indus in Pakistan; the Langchen Khabab (Out of the Elephant’s Mouth) flows southward to become the Sutlej in western India; the Macha Khabab (Out of the Peacock’s Mouth) becomes the sacred Ganges (though Gangotri, in India, is the accepted source for Hindus); and the Tachok Khabab (Out of the Horse’s Mouth) flows eastward and joining the Kyichu River south of Lhasa, forms the Brahmaputra, which winds through Assam and Bengal in India. The Ngoechu River rises in central Tibet and flows through Dotoe (Kham) in eastern Tibet and into Burma as the Salween. From northern Tibet, two rivers, Ngomchu and the Zachu, flow through eastern Tibet, merge, and enter Laos and Thailand as the Mekong. The Drichu River also flows through Kham and into China as the Yangtse. The Machu River, coming from the mountain Machen Pomra in eastern Tibet, passes through Domey (Amdo) and becomes the Huang Ho (Yellow River) of China.

Yarlung Tsangpo

Lakes The largest and important lakes of Tibet: Lhamoe Lhatso is one of the holiest lakes in central Tibet. The discovery of the 13th and 14th Dalai Lamas was aided by images appearing on this lake. Tso Mapham (Manasarovar) in western Tibet is sacred to both Buddhist and Hindu, Namtso Chukmo (Tengri Nor) north of Lhasa in central Tibet is the highest saltwater lake in the world, Yardok Yutso (Yumtso) in central Tibet has nine islands, one of which houses a monastery and a Guru Padmasambhavaâ&#x20AC;&#x2122;s (8th century during King Trisong Detsen) footprint in stone. And Tso Trishor Gyalmo (Kokonor) in northeast is the largest lake in Tibet.

Yardo Yutso (Yumtso)

Mountains

Chomolungma (Mount Everest) The highest mountain in the world, Chomolunga, stands at 8,848m above sea level in south central Tibet bordering Nepal.

Mount Khawa Karpo This sacred mountain in Kham province stands at 6,740 m above seal level.

Mount Namcha Barwa This mountain is located in south east central Tibet, and stands 7,782 m above sea level

Environmental Conditions Tibet had one of the most successful systems of environmental protection for an inhabited region of the world. Formal protection of wildlife and the environment through parks and reserves were not required in Tibet as Tibetan Buddhism taught that all living and non-living elements of nature exist interdependently. Buddhism prohibits the killing of animals and advocates loving compassion and equal respect for sentient beings and the environment. PLANTS: Over 100,000 species of higher elevation plants grow in Tibet, many of them rare and native to Tibet. These plants include about 2,000 varieties of medical herbs used in the traditional medicinal systems of Tibet, China and India. Rhododendron, saffron, bottle-brush tree, high mountain rhubarb, Himalayan alpine Serra Tula, falconer tree and hell Bonne are among the many plants found in Tibet. There are 400 species of rhododendron on the Tibetan Plateau, which make up about 50 percent of the world’s total species. According to scientists, the Tibetan Plateau consists of over 12,000 species from 1,500 genera of vascular plants, which accounts for over half of the total genera found in China. BIRDS: In Tibet, there are over 532 different species of birds in 57 families, which is about 70 percent of the total families found through out China. Some of the birds include: storks, wild swans, Blyth’s kingfisher, geese, ducks, shorebirds, raptors, brown-chested jungle flycatchers, redstarts, finches, grey-sided thrushes, Przewalski’s parrot bills, wagtails, chickadees, large-billed bush warblers, bearded vultures, woodpeckers and nuthatches. The most famous is the black-necked crane, called trung trung kaynak in Tibetan. Unfortunately, without the Tibetan sense of environmentalism, several of these birds are threatened with extinction. ANIMALS: The mountains and forests of Tibet are home to a vast range of animal life found only in Tibet. Many rare and endangered animals face an uncertain future unless their habitats begin to change positively. These rare and threaten animals include: the snow leopard, Tibetan takin, Himalayan black bear, wild yak (Tib.: drong), blue sheep, musk deer, golden monkey, wild ass (Tib.: kyang), Tibetan gazelle, Himalayan mouse hare, Tibetan antelope, giant panda and red panda. FOREST: Tibet’s forests covered 25.2 million hectares. Most forests in Tibet grow on steep, isolated slopes in the river valleys of Tibet’s low lying southeastern region. The principal types are tropical montane and subtropical montane coniferous forest, with evergreen spruce, fir, pine larch, cypress, birch and oak among the main species.

Tibet’s forests are primarily old growth, with trees over 200 years old. The average stock density is 272 cubic meters per hectare, but U-Tsang’s old growth areas reach 2,300 cubic meters per hectare - the world’s highest stock density for conifers. Many of these forests have suffered from deforestation by the Chinese which has caused many environmental issues such as land slides, erosion, etc. MINERALS: Tibet also had rich and untouched mineral resources. Tibet has deposits of about 126 different minerals accounting for a significant share of the entire world’s reserves of gold, chromites, copper, borax and iron. The former Chinese Communist Party Chair, Yin Fatang, reported that the world’s largest supply of uranium was locked in to the Himalayan region of Tibet. WATERS: Tibet is the source of many of the Asia’s principal rivers, which include: the Brahmaputra (Yarlung Tsangpo), the Indus (Senge Khabab), the Sutlej (Langchen Khabab), the Karnali (Macha Khabab), Arun (Phongchu), the Salween (Gyalmo Ngulchu), the Mekong (Zachu), the Yangtse (Drichu), the Huangho or Yellow River (Machu) and the Irrawaddy. These rivers flow into ten countries such as China, India, Pakistan, Nepal, Bhutan, Bangladesh, Burma, Thailand, Vietnam, Laos and Cambodia. These rivers and their tributaries are the life-blood of millions of people in Asia. More than 15,000 natural lakes are found in Tibet and some of the prominent lakes are Mansarovar (Mapham Yumtso), Namtso, Yamdrok Yumtso and the largest, Kokonor Lake (Tso Ngonpo). Research figures show that rivers originating in Tibet sustain the lives of 47 percent of the world’s population and 85 percent of Asia’s total population. Thus, the environmental issues of Tibet are not an inconsequential regional issue, but have an immense global significance to warrant international attention. More than ever before, the need to save the Tibetan Plateau from ecological devastation is urgent. Frankly, it is not the question of the survival of Tibetans, but much of humanity.

Source: Department of Information and International Relations, Central Tibetan Administration, Dharamsala, India

Chenrezig

The Racial Origin of Tibet There are two traditions concerning the racial origin of the Tibetan people. The first may be called the tradition of Indian ancestry from Kauraâ&#x20AC;&#x2122;s Rupati and the second tradition maintains that Tibetans are descended from monkeys; specifically from a male monkey, an incarnation of the deity Avalokitesvara (Chenresig) the Buddha of compassion, who produced 6 progenies through a mountain ogress in Yarlung Valley. The ogress was believed to be the Goddess Tara. Gradually their descendants lost their various simian characteristics. The six progenies became the 6 ancient tribes of Tibet. The great Indian pandit, Atisha, who visited Tibet in the eleventh century, discovered a document in a pillar at the Jokhang, or central temple in Lhasa, the Tibetan capital, which provides evidence of the second tradition for the origin of the Tibetan people. The document was written during the reign of King Songtsen Gampo in the seventh century.

The majority of people in the U-Tsang region of Tibet are short of stature, roundheaded, and high-cheek-boned and slightly different from those of the other two regions. The people of Dotoe (Kham) and Domed (Amdo) are tall, long-headed, and long limbed.

Religion

The Buddha According to early writings, Bon, Tibetâ&#x20AC;&#x2122;s oldest religion was founded by Tonpa Sherab Miwo of Shangshung in western Tibet. Bon is still one of the religious traditions of Tibet. Buddhism first came into Tibet in the seventh century from Nepal and India; but the actual active propagation began in the eighth century with Padmasambhava. Buddhism was not introduced into Tibet all at once, but at different times and by different teachers. The principal sects of Tibetan Buddhism are Nyingma, Kagyu, Sakya and Gelug. There were also adherents to Muslim and Hindu faiths in Tibet; there was freedom of religious worship and thought before the Chinese occupation. Tibetans lean strongly on their Buddhist faith and believe in the doctrine of karma which teaches that the rewards and punishments of ones life are the result of ones actions in the previous life. This is evident by the sincere and cheerful attitudes of most Tibetans. There were more than 6000 monasteries and nunneries in Tibet including Gaden, Derepung and Sera the three great monastic seats. These three main monasteries alone had more than 18,000 monks. But most of them have been totally destroyed during the Chinese occupation.

The Founders of the Tibetan Religious Schools

Tonpa Sherab

Bon Tibetâ&#x20AC;&#x2122;s oldest spiritual tradition is Bon. It was founded by Tonpa Sherab Mewo and remained the dominant religion of Tibet until King Songtsen Gampo introduced Buddhism in the seventh century. Gradually, Buddhism became the dominant religion of Tibet. However, Bon religion continues to thrive today with a vibrant monastic community, whose discipline, dedication and scholarship are indeed exemplary among the exile Tibetans. Tonpa Sherab is said to have been born in the mythical land of Olmo Lung Ring, whose location remains something of a mystery. The land is traditionally described as dominated by holy Mount Yung-drung Gu-tzeg (Edifice of Nine Swastikas) in Western Tibet, which many scholars identify as Mount Kailash. Due to the sacredness of the Olmo Lung Ring and the mountain, both the counterclockwise swastika and the number nine are of great significance in the Bon tradition. The current head of Bon tradition is Gyalwa Menri Trizin.

Tibetan Buddhism: The Four Schools Tibetan Buddhism is broadly divided into Nyingma, Kagyud, Sakya and Gelung Schools. Although each school has its respective head, His Holiness the Dalai Lama is the ultimate spiritual leader of all.

Guru Padmasambhawa

The Nyingma School The Nyingma school of Tibetan Buddhism traces its origin to the Indian adept, Guru Padmasamvhava. He travelled to Tibet in the eight century at the invitation of Tibetan King Trisong Detsen and hid numerous secret doctrines in various places. These were later discovered at appropriate times and became codified into the teachings of the Nyingma order. The instruction of the Nyingma School is Dzogchen (The Great Completion). Vimalamitra, another Indian master and contemporary of Padmasambhava, transmitted this teaching to Tibetan scholar Nyangting Ngezin. The Dzongchen percepts were later explained and elaborated by Longchenpa in the form of text, which became known as Nying-thig (Heartâ&#x20AC;&#x2122;s Drop).

The Great Translator Marpa

The Kagyud School This school was founded in the eleventh century by the Great Translator Marpa. He travelled three time to India and studied under Naropa, one of the most accomplished Indian Vajrayana masters of all times. Marpaâ&#x20AC;&#x2122;s principal disciple was the great yogi mediator, Milarepa, who is credited with obtaining enlightenment in one lifetime. The central practice of the Kagyud School is known as the Six Yogas of Naropa. The Kagyud School gradually diversified into Four Greater Subsects and Eight Lesser Subsects. The Four Greater Subsects are: Tselpa Kagyud Phagdru Kagyud Barom Kagyud Kamtsang Kagyud

The Eight Lesser Subsects are: Drikung Kagyud Taklung Kagyud Trophu Kagyud Drukpa Kagyud Marpa Kagyud Yelpa Kagyud Yasang Kagyud Shugseb Kagyud

The Five Sakya Foundeers

The Sakya School The Sakya School was founded in the eleventh century by Khon Kunchog Gyalpo. The central teaching of this school is the doctrine of Paths and Fruits, which is derived from the tradition Drongmi, a great translator who studies in India. Sakya Kunga Gyaltsen (1182 – 1353), better known as Sakya Pandita, was the most illustrious of Sakya masters. He maintained diplomatic relations with the Mongols and saved Tibet from the onslaught of the Mongol army. Sakya Pandita’s nephew, Drogon Choegyal Phagpa, was also a legendary Buddhist scholar. His wisdom and dignity so impressed the Mongol emperor of China, Qublai Khan, the emperor later accepted him as his spiritual master and gifted him rule over all Tibet. But the most precious gift, as Phagpa himself perceived it, was the Khan’s promise to give up the annual drowning of Chinese subjects en masse in the Chinese region of the Mongol Empire. This school consists of Three Subsects: Tsarpa, Ngorpa, Sakya

The overall head of the Sakya School is Sakya Trizin

Je Tsongkhapa

The Gelug School This school was founded in the fourteenth century by Je Tsongkhapa, but had its roots in the earlier Kadampa tradition founded by the Bengali reformist scholar Atisha Dipankar. This school stressed the importance of strictly following monastic discipline and scholarship as a basis for pure religious practice. In 1409 Tsongkhapa founded the monastic university of Gaden in Lhasa. Subsequently Drepung and Sera monastic universities were founded near the capital by his followers and in time they became the three biggest monasteries in Tibet. Over the centuries Gelug grew to become the dominant religious school in Tibet. The head of the Gelug School, known as the Gaden Tripa (Gaden Throne Holder), is appointed on the basis of scholarship and seniority.

Source: Tibet at a Glance, Tibet Museum, DIIR, Central Tibetan Administration, Dharamsala

Reincarnation in Tibetan Buddhism Reincarnation as an institution, that is, the formal recognition of the reincarnation or rebirth of a previous great master, is unique to Tibetan Buddhism. This tradition began in the 13th century with the line of the Karmapas, the head of the Karma Kargyu tradition of Tibetan Buddhism. Reincarnated lamas are known as tulkus, “emanation bodies” or “the Living Buddhas.” The birth of Karma Pakshi (1203 –1283), the Second Karmapa, was predicted by his predecessor, Dusum Khyenpa, and this began the reincarnation system in Tibet. Beings who have put the Buddha’s teachings into practice and thereby gained control of their future rebirth are reborn for the benefit of sentient beings. The search for the reincarnation begins with clues left by the tulku who has passed. In addition to these clues, the tulkus also leave signs that are analyzed by lamas and/or protective deities gifted with intuitive powers, as well as other traditional or religious methods of testing. Some of the traditional methods may include divinations, visit to special places such as “vision lakes,” etc. For example, after several days of prayers and meditations at Lhamoi Latso, the sacred lake, the Regent had very elaborate visions of the Fourteenth Dalai Lama’s birthplace. The Regent saw, among other things, a monastery with jade green and gold roofs, a home with turquoise roof tiles, etc. These aided the Regent and others to find the 14th Dalai Lama’s incarnation. Recognition of Tulkus, is something that can neither be appointed from above, nor be elected by the general populace, or be bestowed upon someone as a "title" or "position". The task of finding the reincarnation of these special teachers has traditionally been carried out by their disciples with guidance from the heads of the four schools of Tibetan Buddhism, as well as the traditional Bon religion. The Dalai Lama is referred to as the ultimate say for recognition of the tulkus. In the case of a very high teacher such as the Dalai Lamas, Tibetan government officials may also play a role in finding the true reincarnation. However, although foreigners may have witnessed aspects of this tradition they have never been involved in the actual recognition process. Any countries or individuals claiming otherwise have no basis in the minds of Tibetans and the followers of Tibetan Buddhism.

The Land of Avalokitesvara’s followers Historical facts of how the Dalai Lama is the Manifestation of the Buddha of Compassion, Avalokitesvara (Sanskrit), Chenrezig (Tibetan) Tradition holds that the snow land of Tibet is the land of the Bodhisattva Avalokitesvara’s followers. Karandavya Sutra mentions that when the Buddha was about to pass into Paranirvana, Avalokitesvara requested him to live longer for the people of the northern snow land, where the Buddha had neither visited, nor given teaching. The Buddha replied; O Bodhisattva, adopt that land as the place to tame your followers. First manifest yourself as a human being Then tame them with the teachings Let this be your service to sentient beings In the Jataka Tales on Ratna Das, it is stated that Dakini Sangwa Yeshi and others offered this vajra song to Avalokitesvara: O Avalokitesvara! Guardian of the Snow Land This auspicious region is yours They have forged karmic bonds with you They have accumulated merits Let the rays of Ten Dharmic Virtues fall on them Make this land an ideal example of happiness Let your sun shine on this land This land seeks peace and tranquility from you The Jataka Tales goes on to mention this prophecy of the Buddha’s: The Snow Land to the north Is shaped like a lotus blossom O Avalokitesvara! Supreme source of happiness And the supreme source of inner peace You are the savior of all beings You should rule the Land of Snow Mountains

Discovering the Fourteenth Dalai Lama – A Search for Reincarnation

The Fourteenth Dalai Lama in the Enthronement Ceremony

With the passing of the Thirteenth Dalai Lama in 1933, the search for his reincarnation began in accordance with the established Tibetan traditions. The Dalai Lamas are believed to be manifestations of Avalokiteshvara or Chenrezig, the Bodhisattva of Compassion and patron saint of Tibet. Bodhisattvas are enlightened beings who have postponed their own nirvana or enlightenment and chosen to take rebirth in order to serve humanity (please see Bodhisattvas Taming Ground on page 20). The Regent had to look for clues left by the Thirteenth Dalai Lama. A Regent is appointed by the National Assembly of Tibet to take responsibility for the running the government during the interim period when the Dalai Lama matures or during the absence of a Dalai Lama. A number of initial clues helped guide the search party for the Fourteenth Dalai Lama. The first clue was the Thirteenth Dalai Lama’s body, which had been facing south, turned to the east a few days after his passing. The next clue was a star-shaped fungus appeared on the northeast side of the Thirteenth Dalai Lama’s tomb. As per the third clue, people said that unusual clouds floated into the northeast sky beyond Lhasa, the capital of Tibet. In the spring of 1935, the Regent travelled to the sacred lake Lhamoi Latso, 90 miles from Lhasa in search of clues indicating the reincarnation of the Fourteenth Dalai Lama. Tibetans believe that visions of the future can be seen in the waters of this lake. After several days of prayers and meditations, the Regent saw the visions of three Tibetan letters Ah Ka and Ma followed by a picture of a monastery with roofs of jade green and gold and a house with turquoise tiles. The Regent’s experience at Lhamoi Latso helped to guide him in his search for the Dalai Lama.

Sacred Lake Lhamoi Latso

In the following year the Regent sent out search parties of high lamas and government officials, who carried the secrets of visions from across Tibet, on a search for the next Dalai Lama. One such party led by Kewtsang Rinpoche from Sera Monastery went to the northeast of Tibet. As the party arrived at Amdo, they came upon the Kumbum monastery with its jade green and gold roof. Remembering the Regent’s earlier visions from Lhamoi Lhatso, they believed that the letter Ah for Amdo, Ka for Kumbum monastery and Ka and Ma together might have significance for the monastery of Karma Rolpai Dorje. In the nearby village of Taktser, they also noticed a house with turquoise tiles. Within this house they learned that a boy had been born to the family two years prior on July 6, 1935. Both of these clues paralleled the Regent’s experience the previous year at Lhamoi Latso and indicated that they were close to discovering the Fourteenth Dalai Lama. When approaching the house Kewtsang Rinpoche disguised himself as a servant in a sheepskin cloak which he wore over his monk robe. Losang Tsewang, a junior monastic official, pretended to be the leader of the party and went to the house of turquoise tiles. At the gate of the house, the strangers were met by the boy’s parents. The strangers requested the parents make some tea for them as they had come from a long distance. The moment a little boy in the kitchen saw the man in the sheepskin cloak, he ran over to him and sat in his lap. The boy grabbed the rosary of the Thirteenth Dalai Lama from around the man’s neck and indicated that he wanted to keep them. The man promised to give it to him, if he could guess who he was and the boy replied “sera aga” which meant in local dialect a Sera Lama. They then asked who the leader was and the boy said “Lobsang” and he knew the real servant as “Amdo Kasang.” The search party hid their

excitement and everything was kept strictly confidential. The next morning when the party was getting ready to leave, the boy insisted that he wanted to go with them. A few days later, a whole search party of senior monks and high officials returned to the family. Kewtsang Rinpoche revealed his identity and wanted to test the boy. One test involved two identical black rosaries that they brought with them. The boy picked up the one belonging to the Thirteenth Dalai Lama and put it around his neck. The same test was made with two yellow rosaries. They then offered him two drums: a very small drum which the Dalai Lama had used for calling attendants and a larger, much more ornate drum with golden straps. The boy chose the little drum, and began to beat it in the way the drums are beaten during prayers. After he had passed these tests they presented him two walking sticks. The boy touched the wrong walking stick and then took the other, which belonged to the Thirteenth Dalai Lama and held it in his hand. When they wondered about his hesitation, they discovered that the first one had also been used by the Thirteenth Dalai Lama before he had given it to a lama, who in turn had given it to Kewtsang Rinpoche. In addition to the young boy passing these tests Kewtsang Rinpoche and Lobsang Tsewang also learned that some years before the Thirteenth Dalai Lama visited Kumbum in Amdo and stayed at the monastery of Karma Ralpai Dorje. He had left a pair of his boots or Jachen behind at the monastery. He had also looked for sometime at the house where the Fourteenth Dalai Lama was to be born and remarked that it was a beautiful place. The accumulation of these tests convinced the search party that they had discovered the reincarnation of the Thirteenth Dalai Lama. A detailed report that included the visions witnessed by the Regent, the tests which the boy successfully completed, and the clues and indications which the Thirteenth Dalai Lama had given regarding the place where he wanted to be born was submitted to the National Assembly of Tibet. This report stressed that the search and investigation was all in accord with the advice of the leading oracles and lamas. Based on the above religious and traditional facts the Assembly unanimously confirmed that the reincarnation of the Thirteenth Dalai Lama had been found. The Dalai Lama was welcomed with utmost reverence and homage by the Tibetan Government and the people. The reception started from ThuTopchu River and concluded in Lhasa, the capital city. Every village and town joined in the processions, while horns, flutes, drums and cymbals sounded. Clouds of smoke rose from incense burners as Tibetan people flocked with folded hands to have a glimpse of next the Dalai Lama as he passed through on his three months and thirteen day journey.

The Main Official Reception for the Dalai Lama by the Tibetan Government and its People at Doguthang

The main reception venue was at Doguthang, on the outskirts of Lhasa. The Regent, Prime Minister, Senior Abbots of the monasteries, the head of the British Mission and Representatives of Bhutan, Nepal and China received the Dalai Lama. On both sides of the route thousands of monks greeted him with colorful banners. Groups of people sang songs of welcome with musical instruments and soldiers of all the regiments of the Tibetan army presented arms to the Dalai Lama. The whole population of Lhasa thronged together in their best clothes to receive and welcome the Dalai Lama with homage.

Dalai Lama's escort at Doguthang

The Sertringasol or enthronement ceremony was held on the fourteenth day of the first month of the Iron Dragon year 1940. The ceremony was held in the Si-Shie-Phuntsok the Hall of All Good Deeds of the Spiritual and Temporal Worlds - in the eastern wing of the Potala Palace. The ceremony was attended by the Regent, diplomatic representatives of the neighboring countries, and members of the Tibetan Cabinet, the Chief Official Abbot, the Senior Chamberlain, lay and monastic Tibetan Government officials, abbots and assistant abbots of the three monasteries of Drepung, Sera and Gaden and the members of the Dalai Lamaâ&#x20AC;&#x2122;s family. At the conclusion of all the established religious and traditional ceremonies, and after being presented with The Seals of The Government of Tibet, the Dalai Lama was formerly recognized as the Fourteenth Dalai Lama - the Spiritual and Temporal Ruler of Tibet. Upon hearing the news of the Dalai Lamaâ&#x20AC;&#x2122;s enthronement joy and reverence swept throughout the entire Tibetan population in the three provinces of Tibet.

The Dalai Lama with his parents and brother Gyalo Dhondup

Government At the apex of the Tibetan Government structure is the spiritual and temporal ruler of Tibet, the Dalai Lama. In theory, the power of the Dalai Lama is absolute, but in practice he does not exercise his authority without consultation with his various advisors. During the absence, or minority, of the Dalai Lama, a Regent (Gyaltsab) is appointed by the National Assembly (Tsogdu) to run the government. The government structure was dualistic in nature with two Prime Ministers (Silon)â&#x20AC;&#x201D;one a lay man and the other a monk. The administration was divided into civil and religious branches. The Council (Kashag) the chief executive body, composed of four Ministers (Kalon), three lay and one monk, attended to all matters of private and national issues. Below the Council were major governmental departments: Political, Military, Economic, Judicial, Foreign, Financial, and Educational. Except for the Finance Department (Tsekhang), all other departments were headed by one lay and one monk official. The Finance Department was composed of four lay officials; each accorded the title of Tsepon. The administration of religious affairs was overseen by the Lord Chamberlain (Chikhyab Khenpo) and a Council of four monks known as Trungyig Chenmo. The Lord Chamberlain was also in charge of the Forest Department and the Private Treasury of the Dalai Lama. A joint session of the four Trungyig Chenmo and the four Tsepon was held to discuss matters of political importance and other issues. When the National Assembly met to discuss issues of national importance, the Council of the Trungyig Chenmo and the Council of the Tsepon presided over the meeting. The decisions made by the National Assembly were usually not altered and were forwarded to the Dalai Lama through the Council (Kashag) and the Office of the Prime Minister for final approval. This brief outline reflects the structure of the Tibetan Government as it was before the Preparatory Committee for the Autonomous Region of Tibet was established by the Chinese Communists in 1956.

Governmental Structure of Independent Tibet before the Chinese invasion in 1959 The Dalai Lama Spiritual and Temporal Ruler | Tsogdu (National Assembly) | Silon (Prime Ministers) | Kashag (Council/Cabinet) | Chikhyab Khenpo (Lord Chamberlain) | Trungyig Chemo (Secretary Generals)

Religious

Tsepon (Finance Ministers)

| Departmental Heads | Political Judicial Economic Educational Foreign Military

Governors (Governors were appointed by the Office of the Prime Minister) | District Officials | District Offices

Last Prime Minister (lay) of Independent Tibet, Silon Lukhangwa in 1952

Lukhangwa, Shakabpa, Ngabo and Namselingpa Four Members of the last Tsepons of Tibet in 1959

Four Trungyichemo (ca. 1948) :( left to right, front)Lhautara, Lheting, Cawtang, Chompel Thubten (photo courtesy of India Office Library and Records, British Library)

Leading military and monk/lay officials (ca. 1920 -1922) Photo courtesy of India Office Library and Records, British Library)

Source: Tibet at a Glance, the Tibet Museum, Dharamsala, India

Tibetan National Emblem/Seal

The above Tibetan National Emblem has been the symbol of the Government of Tibet for centuries. The emblem combines several elements of the Tibetan National Flag and important Buddhist symbols. The important elements are the sun and the moon above the mountains represents the nation of Tibet, often known in Tibetan language as ‘Gangri Rawai Korwai Shingkham’ the Land Surrounded by Snow Mountains. On the slopes of the mountains, a pair of snow lions holding the Dharmachakra, the wheel of Dharma represents the Eightfold Path of Buddhism. Inside the Dharmachakra, the three colored swirling jewel represents the practices of the ten exalted virtues and The 16 humane conducts. The inscription on the curling banner below reads: bod gzung dga’ldan pho brang phogs las rnm rgyal, which means Gaden Phodang Tibetan Government victorious in all directions. This Tibetan National Emblem still remains as the official emblem of the Tibetan Government in Exile and is used on all the important official documents.

ÉÊ /ë+-{:-"/-&è,-ýë7Ü-{:-uäÊ

Tibetan National Anthem

rÜ+-5Ü7Ü-.,-/+è7Ü-7+ë+-@ã-7e³$-/7Ü-#)è9Ê Sishi phendei doegu jungwai ter *ß/-/Y,-/<0-7.è:-,ë9-/ß7Ü-7ë+-[$-7/9Ê Thubten samphel norbui woenang bar /Y,-7ië7Ü-,ë9-73Ý,-{-&è9-þë$-/7Ü-0#ë,Ê Tendoi norzin gyacher kyongwai gon 7nÜ,-:<-`Ü-9ë:-02ì-{<Ê Eë-Bè-"0<-<ß-/D,-ý<Ê Trinleykyi roltsogyey Dorje khamsu tenpai dë#<-´¥,-e0<-/Iè<-þë$Ê Chogkun jamtsey kyong #,0-/Uë<-+#7-/-/{-Q,-+/ß-7.$-+µ¥$-:-9è#Ê Namkoe gawa gyaden oophang gungla reg .ß,-2ì#<-/+è-5Ü7Ü-0$7-*$-{<Ê Phuntsog deshei ngathang gye /ë+-Oë$<-&ë:-"-#<ß0-bÜ-aë,-:-/+è-þÜ+-Jë#<-Q,-#<9-ý<-a/Ê Boejong cholkhasum gyi khyonla dekyi zogden sarpai kyab Choesi kyi palyon thar

&ë<-rÜ+-`Ü-+ý:-8ë,-+9Ê *ß/-/Y,-dë#<-/%°9-{<-ý<-730-uÜ$-8$<-ý7Ü-þè-@ã-5Ü-/+è7Ü-+ý:-:-7eë9ÊThubten chogchur gyepe

zamling yangpai kyigu shidei palla jor Boejong tendoi getsen nyiwoe kyi

/ë+-Oë$<-/Y,-7ië7Ü-+#è-02,-(Ü-7ë+-`ÜÊ /g-;Ü<-7ë+-[$-7/ß0-¸¥-7në-/7Ü-#6Ü<Ê ,#-dë#<-0ß,-ý7Ü-#8ß:-:<-{:-b²9-%Ü#Ê

Tashi woenang bumdu trowai zi Nagchog munpai yyule gyal gyurchig

Tibetan National Anthem

English Translation

Let the radiant light shine of Buddha's wish-fulfilling gem teachings, the treasure mine of all hopes for happiness and benefit in both worldly life and liberation. O Protectors who hold the jewel of the teachings and all beings, nourishing them greatly, may the sum of your virtuous deeds grow full. Firmly enduring in a diamond-hard state, guard all directions with compassion and love. Above our heads may divinely appointed rule abide endowed with a hundred benefits and let the power increase of four fold auspiciousness, May a new golden age of happiness and bliss spread throughout the three provinces of Tibet and the glory expand of religious-secular rule. By the spread of Buddha's teachings in the ten directions, may everyone throughout the world enjoy the glories of happiness and peace. In the battle against dark negative forces may the auspicious sunshine of the teachings and beings of Tibet and the brilliance of myriad radiant prosperities be ever triumphant.

The Currency of Independent Tibet

In early times the barter system was practiced in Tibet. From the barter system Tibetans next used silver for trade. In 1792 the Tibetan Government began minting its own coins, Tamka with Tibetan inscriptions. The Nepali coin was used as a model. Later copper coins were minted in various denominations and were embossed with the seal of lions. The denominations included Sang-gang, Sho-gang and Karma. In 1890 the Tibetan Government first introduced paper currency. The first notes were in denominations of five, ten, fifteen, twenty five and fifty tamka. These notes were later renamed sang and were issued in denominations of five, ten, fifteen, and one hundred. After the paper notes, copper and silvers coins were minted in 1910 in the units of five, ten, fifteen, thirty and one hundred sho-gang. In 1918 there was one series of gold coins struck. All the notes and coins bore the Tibetan Government seal of the lion together with the date of issue. Gold reserves were deposited in the government treasury to back up the currency notes. The Communist Chinese invaded Tibet in 1949 and by 1959 they had completely taken over the Tibetan Government. In 1959 all of the Tibetan currency had been replaced with Chinese currency.

Language and Literature There is no resemblance between the language of Tibet and those of India and China, although the Tibetan script was adapted from an Indian one. The Tibetan script came into being when Tibet’s king Songtsen Gampo (reigned 629649) sent his minister, Thonmi Sambhota and 16 students to India to study the script of the Guptas. The current Tibetan script was derived from the Brahmi and Gupta written traditions which were used in India as early as A.D. 350. Thonmi Sambhota is credited with creating the Tibetan written language. The amazing similarities of the Tibetan script with those of the Brahmi and Guptas can be seen in Buhler, Indische Palaeography, Plate IV, Cols. I-VII. The renown Tibetan Historian Tsepon W.D. Shakabpa mentions in his ‘Tibet, A Political History’ “in my own study of Gupta script, I am able to read most of letters, although the meaning of the words is unknown to me”. Within the Chol-kha-sum (the three provinces of Tibet) there is a wide range of dialects, creating for the Tibetans the same sort of language problems found in other countries. There is however, only one written language and this gives unity to Tibetan literature. The Tibetan written language is also used in India (Himalayan regions), Bhutan (rdzon-kha), and Nepal (Sharpas, Dolpos, Lokas and Grogpas) and in the northern areas of Pakistan (Balti dialects). Nicholas Tournadre, a Tibetan language expert has written that ‘Tibetan in its various dialects is spoken over an area the size of Western Europe’.

ÉÊ <$<-{<-&ë<-+$-2ì#<-`Ü-0&ë#-F0<-:Ê e$-&±/-/9-¸¥-/+#-,Ü-þ/<-<ß-0&ÜÊ /+#-#Ü<-‚Ü,-<ë#<-/bÜ<-ý7Ü-2ì#<-F0<-`Ü<Ê 7ië-:-.,-dÜ9-<$<-{<-7iá/-ý9-;ë#Ê

00000000000000000 Sample TibetanCalligraphy

ÉÊ <è0<-ý-/6$-,-:0-8$-/6$-Ê -

The Three Provinces of Tibet

Tibet as one nation: the traditional costumes U-Tsang, left, Kham, centre, and Amdo, right

The Potala Palace: Seat of the Government of Tibet and the Dalai Lamaâ&#x20AC;&#x2122;s Winter Palace in Tibet before 1959

The Prophecies The 13th Dalai Lama’s Prophecy

Guru Padmasambhava’s Prophecy

“When the iron bird flies and horses run on wheels, the Tibetan people will be scattered like ants across the face of the earth, and the Dharma will come to the land of red men.”

“It may happen that here in the centre of Tibet the religion and secular administration may be attacked both from the outside and from the inside. Unless we can guard our own country, it will happen now that the Dalai Lama and Panchen Lama, the father and the son, the holder of the faith, the glorious rebirths, will be broken down and left without a name. As regards, the monasteries and priesthood, their lands and other properties will be destroyed. The administrative customs of the three religious kings will be weakened. The officers of the state, ecclesiastical and secular, will find their lands seized and they themselves made to serve their enemies, or wander about the country as beggars do. All beings will be sunk in great hardship and in overpowering fear. The days and nights will drag slowly into suffering”

_ attributed to Padmasambhava, founder of Buddhism in Tibet, sometime in the late 8th Century, A.D.

_ The last testament of the Thirteenth Dalai Lama, 1932, eighteen years before the Chinese invasion of Tibet. Translated by Sir Charles Bell.

An Outline of Tibetan Culture by Robert A.F. Thurman

Anyone who knows the Tibetan language and has firsthand experience of Tibetan people knows the utter distinctness of the Tibetan culture. But to demonstrate this fact it is helpful to think back to ground principles. What is a “national culture”? A nation is more than a state, which is more than a tribe, which is more than a clan, which is more than a family. The only common political unit larger than a nation used to be called an “empire” though now there are entities called “United States” and “Union of Republics.” The English nation’s descendants of Angles and Saxons and Celts and Normans, to name a few tribes, themselves the amalgams of clans, can usually think of themselves as members of a single nation. Scots sometimes have difficulty thinking of themselves as part of the English nation, and the Irish cannot, though both groups were part of Great Britain for centuries. A people seem to think of themselves as a single nation when they have 1. Come together in a common territory through history, 2. Share a common language fixed on a writing system, live under a common system of laws, 3. Are imbued with a common sense of history, tolerate an understood range of religious beliefs and 4. Intuitively feel a common sense of identity through any of these commonalties, often buttressed by a sense of racial similarity. Tibetans claim that Tibet is a separate nation with a distinct culture, yet the Chinese claim that it is a minority member of the Chinese nation (sometimes they say, inexplicably, “family of nations”) with a local variation of a common culture. Taking the above six points as elements of a working definition of the term culture, we can examine the historical facts point by point. Common Territory

No sizable Chinese populations had settled in Tibet until China’s occupation. A border was established between the warring Tang Empire and Yarlung Empire running east of Chamdo and Derge up toward Lanchou. Invading warlord armies – Mongol and Manchu troops in the thirteenth and eighteenth centuries, respectively – came to Tibet, as well as sporadic diplomatic missions, a few merchants and visiting monks. But there were no noticeable settled Chinese populations. This has of course changed since I959: there are now 7.5 million Chinese settlers in Tibet, excluding army garrisons. In historical terms, they have to be considered recent colonists, in no position to anchor a common culture. Common Language Tibetan is quite different from Chinese. It used to belong to the “Tibeto-Burman” family, although recently some linguists have taken up the label “Sino-Tibetan” (to include Sinic, Daic, Bodic [Tibetan] and Burmic, with the first two and the last two forming distinct subfamilies). These terminological games do not alter the fundamental difference in the languages. Chinese is written in ideograms and is monosyllabic, non inflected and tonal. Tibetan is written in an alphabet and is polysyllabic; is inflected with case , declension and gender structures adapted from Sanskrit; and is not semantically tonal. Tibetan borrows some words from Chinese, but it also borrows Indian, Nepali and Mongolian words. After 30 years of occupation, a mere handful of the present Chinese colonists speak Tibetan, although a younger generation of Tibetans has been forced to learn colloquial Chinese. Common System of Laws The first laws were promulgated in Tibet by Emperor Songtsen Gampo in the seventh century A.D. They refer to the Buddhist moral laws of India, with no relation to the Confucian canon of Chinese tradition. Under the Mongolian Empire, Mongol military laws were occasionally enforced in both Tibet and China. During all other periods of Tibetan history Tibetan laws based on Buddhism were administered in Tibetan courts by officials of the various Tibetan governments.

The Chinese did not think of Tibetans as accepting of their laws, and the Tibetans did not even know what laws of China were. Common Sense of History The Tibetan national sense of history has strong ties to Buddhism. Also, the Tibetan national epic, poetry, drama, and historical literature emphasizes Tibetans’ distinctness from China and other Asian nations. Tibetan classics are totally unknown to the Chinese, and, conversely, the Chinese classics and literary masterpieces were never translated into Tibetan until China’s occupation of Tibet. Tibetans take greatest pride in their spiritual relationship with the Holy Land of India, and vast numbers of Buddhist and literary works were translated from Sanskrit into Tibetan over a period of seven centuries. The Chinese have considered the Tibetans as uncivilized barbarians since the time of Confucius. The Tibetans were among the serious dangers to the Chinese, part of the reason for the building of the Great Wall. Tibetan armies conquered the then-Chinese capital at Chang-an in the eighth century. Good relations with the Tibetans were considered important by Mongol emperors, such as Kublai Khan , and Manchu emperors, especially K’ang-hsi and Ch’ien Lung, who considered the Tibetans the key to staying on the good side of the redoubtable Mongols. Thus, in historical terms, it is understandable that the Tibetans feel crushed to be under the domination of and occupation by China. The present Chinese colonists also feel themselves to be beleaguered masters of an alien land – among savages, so to speak – and hence tend to treat the Tibetan “natives” much more harshly than they do their fellow Chinese. Common Race On the street, so to speak, neither Tibetans not Chinese consider themselves to be racially related. Some Tibetans do seem to resemble the Sinitic racial type, with a epicanthal fold at the eye and a certain roundness of head. But there are also Mongolian-type Tibetans, Indic types, Dardic types, Burmese types, Turkic types and even Caucasian types in the north-east province.

Although Tibetans, Mongolians and Burmese are not so racially different from Chinese as whites or blacks, most Chinese can easily identify them by face as Tibetans, not as fellow Chinese. This leaves quite remote the possibility of Tibetans and Chinese coming to share a common identity. It seems hard to ground such a sense when they share no common territory, no common language, no common laws, no common sense of history or common literature, only marginal communality of religious beliefs and no common racial type. The Manchu emperors were quite aware of the lack of common identity between Manchus, Mongols, Uighurs, Tibetans and Chinese, and so they tried to draw their legitimacy from their role as conqueror and mediator between these hereditary enemies. The Kuomintang dreamed of retaining the Manchu Empire but failed even to get started. The Communist government stepped in militarily to every territory patrolled by the Manchu armies, except for Outer Mongolia, and has been trying very hard to create a common sense of identity, using the internationalist ideology of world Communist revolution. Indeed, the whole aim of Chinaâ&#x20AC;&#x2122;s cultural policy in Tibet has been to eradicate the Tibetan sense of distinct identity and inculcate in the Tibetans a sense of communality with the Chinese as fellow Communists and revolutionaries. That policy has so far proved dramatically unsuccessful. The Tibetansâ&#x20AC;&#x2122; immediate return to monastery rebuilding and other religious pursuits since the relaxation of policies in the 1980s has shown the world how totally they have repudiated communism, how wholeheartedly they have rejected becoming part of a Chinese nation and how devotedly they are clinging to their Buddhist faith. The present Chinese government is quite aware of this immovable core of Tibetan national identity, and therefore has begun to allow for its resurgence as a tourist attraction, perhaps trying the impossible in letting the Tibetans reconstruct the form of the culture while trying to prevent the revival of its heart. Tibetans are unique on the planet in that their national life is wholly dedicated to Buddhism. For them the Dharma is all in all. Their culture was laboriously transformed over the thousand-year period from Srong btsan sgam po (early seventh century) to the Great Fifth Dalai Lama (early seventeenth century) from a normally ethnocentric, warlike, imperialistic national culture to a universally Buddhicized spiritual, peaceful culture.

Essentially, they have been unilaterally disarmed for over 300 years. Their material development has been systematically neglected in favor of their spiritual development. For centuries, the main line item in the budget of the national government has been support of the monasteries and the studies and the practices of the monks and nuns. The wheel was purposely never used for transport, but only for generating prayers, the energy of OM MANI PADME HUM. Their rulers have been spiritual lineages of wisdom and compassion, triumphing over dynastic blood lineages. Tibetan culture thus represents Buddhism’s most sustained experiment in transforming a social environment. It is of course a still incomplete experiment, and the present Dalai Lama and other active leaders look forward to completing it, especially by balancing spiritual development with more effort toward a modest, post-industrial level of material progress. Elsewhere, I have described Tibet in sociological terms as having evolved a unique personality constellation called “inner modernity,” in contrast with the “outer modernity” of our societies (which we view as the only modernity). It is a culture of inestimable value us, as a mirror of ours, as extremely inward as we have been extremely outward. It may contain precious keys with which we can rediscover planetary equilibrium, restoring spiritual sanity to those maddened by extreme materialism. Its life or death is our life or death. It lives underground at home, in open air only in exile. We must protect it, nurture it and patiently wait for all concerned to rediscover its jewel-like value and need for special treasuring. Common Religions The common thread of Buddhism bound China and Tibet together to some degree in some eras. However, Confucianism and Taoism were always important in China, but totally absent in Tibet. Even in terms of Buddhism’s, Tantrism is central to Tibetan Buddhism but only represents a small movement in Chinese Buddhism. Most Chinese Buddhists to this day have great difficulties with Tantric ideas, misunderstanding Tantrism completely and considering it a “debased” form of Buddhism. (Most Chinese Buddhists are unaware that Chinese Buddhism itself includes traditions of Tantrism.) Very little religious common ground, therefore, exists between Chinese and Tibetans. 50

The Mongols and Manchus were different in this respect, and that is why the famous â&#x20AC;&#x153;priest-patronâ&#x20AC;? relationship was only formed between Sakyapa Lamas and Mongol emperors in the thirteenth century, and between Gelukpa Dalai Lamas and Manchu emperors in the seventeenth century. Relationships were never formed between any Tibetan lamas and any actually Chinese emperors during the 900 years of the Tang, Sung and Ming dynasties combined. Most recently, the Nationalist Chinese (Kuomintang) government set no foot in Tibet, from 1911 until its departure fromChina in 1947. And, so, the first Chinese rulers to have any political role in Tibet have been the Chinese Communists, since 1950. Naturally there is no question of the Communists sharing any common religious ground with the Tibetans, who are so devoted to Buddhism.

A sketch map of Tibet with its people in their traditional dresses in different regions of Tibet before 1959

Suggested readings for details

Among Tibetan Texts History and Literature of the Tibetan Plateau Tracing the Development of Spiritual Ideals and Art in Tibet 6002000 A.D. Author(s) : Smith, E Gene Synopsis: For three decades E.Gene Smith ran the American Library of Congressâ&#x20AC;&#x2122;s Tibetan Text Publication Project, an effort to salvage and reprint the Tibetan literature that had been brought by the exile community or by members of the Bhotia communities of Sikkim, Bhutan, India, and Nepal

Shrine for Tibet The Alice S.Kandell Collection of Tibetan Sacred Art Author(s): Rhie, Marylin M and Robert Thurman with photographs by John Bigelow Taylor Synopsis: A beautiful, lavishly illustrated study of Tibetan sacred art, mainly sculpture and thangka paintings. This book is the third in the series, following on after Wisdom and Compassion: Sacred Art of Tibet, and Worlds of Transformation

Anthropology of Tibet and Himalaya Anthropology of Tibet and the Himalaya Author(s) : Bramble, Charles and Martin Brauen Synopsis: Academic papers and essays by various scholars from an international seminar on the anthropology of Tibet and the Himalaya

Tibetan Arts Author(s): Heller, Amy Synopsis: A treasure trove of art and artifacts from 600 to 2000 AD, which illustrate the remarkable art historical development of Tibet.

Ancient Tibet Author(s): Yeshe De Project Synopsis: An excellent survey of Tibet and the geology, and early history of its people, with chapters on the rise of the Himalayas and the development of plant and animal life; and the growth of Tibetan tribes to the flowering of the empire in the 8th and 9th centuries.

The Currency of Tibet Author(s) : Bertsch, Wolfgang Synopsis: A sourcebook for the study of Tibetan coins, paper money and other forms of Tibetan currency.

The Dalai Lamas by Brauen, Martin A stunning history of all the fourteen Dalai Lamas, each portrayed in text and illustrations. The contents include: the Dalai Lamas and the Origins of Reincarnate...

DISCOVERY, RECOGNITION AND ENTHRONEMENT OF THE 14TH DALAI LAMA A collection of accounts by Khemey Sonam Wangdu, Sir Basil J. Gould, and Hugh E. Richardson

Author(s) : Diemberger, Maria Antonia Siron Synopsis: Spellbinding color images from the author's fascinating and varied journey through Tibet, ranging from visits to nomads in remote highlands to the cyber cafe in Lhasa.

Author(s): Phuntsok Namgyal Synopsis: A spectacular photographic book about the Potala Palace in Tibet, published in connection with China Publishing House in Beijing

Tibet Its Story

Cultural History of Tibet by David L. Snellgrove, Hugh Richardson

By Hugh Richardson This important work by Snellgrove and Richardson remains one of the very best surveys of the Tibetans, their religion, and their rich and complex culture. Moreover, it continues to have great relevance today, as we witness the ongoing destruction of this culture at the hands of the occupying Chinese population. In Snellgrove's, words, the book serves to "keep in public view the clear historical right of the Tibetan people to selfdetermination."

House of Turquoise Roof Synopsis: A frank and revealing autobiography of a Tibetan noblewoman, recalling life in Lhasa before the Chinese invasion.

Across the Tibetan Plateau Ecosystems, Wildlife and Conservation Author(s) : Fleming, Robert L and Dorje Tsering and Liu Wulin, with a foreword by Jimmy Carter Synopsis: Remarkable photographs celebrate the wild places and wildlife of the Roof of the World. The beauty and diversity of the Tibetan plateau is staggering: from Mount Everest to the world's deepest gorge, from tropical jungles to artic-like tundra, from trees twenty feet in diameter to vast herds and solitary specimens of some of the least well-known animals on the planet. Certain photographs, such as those of a newborn Tibetan antelope or the elusive red ghoral, are among the few ever taken of these subjects

Author(s) : Tsepak Rigzin Festivals such as Losar - The Tibetan New Year, Monlam - The Great Prayer Festival, Saka Dawa, Buddha's Descent from Tushita, and the Dalai Lama's Birthday are each colorfully described preserving their own special charm

ÀÑ dÜ-:ë-0-e³$-#ë$-:ë¿ÀÅ ,<-dÜ-:ëý-/9-bÜ-/ë+-`Ü-{:-9/<-:ë-{æ<-dë#<-/Z¨<Ê

¿ÇÃÇ :ë9-{-+09-bÜ<-/ë+-/1,-/6ß$-e<-

2. Tibetan History 127 BC up to the Chinese Occupation of Tibet in 1959

Tibet’s First King Nyatri Tsenpo 127 BC

b) The Three Great Kings 617 – 841

c) Guru Padmasambhava 8th century

d) Period of Disintegration and Restoration 842 -1247

e) Rule of Tibet by Sakyapas 1182 – 1260

f) Rule of Tibet by Phagmo Drupas 1349 -1435, Rinpung and Tsangpa hegemonies 1556 – 1641

g) Rule of Tibet by the Dalai Lamas 1642 – present Suggested Readings

65 78

h) Invasion Suggested Readings

81 83

i) Repression Suggested Readings

84 87

j) Resentment, Resistance and Revolt Suggested Readings

90 97

k) Into Exile Suggested Readings

98 101

l) In Exile Suggested Readings

102 107

Tibet’s First King Nyatri Tsenpo 127 BC

Tibet’s first king Nyatri Tsenpo ascended the throne in 127 BC. The year also marks the start of the Tibetan calendar called the “Royal Tibetan Year”. Nyatri Tsenpo ushered in a period of glory for Tibet. He built Yumbulagang, the first house in Tibet which still exists in central Tibet.

Tibet’s First House Yumbulagang 127 B.C.

The Three Great Kings

Trisong Detsen, Songtsen Gampo, and Tri Ralpachen

Songtsen Gampo (617 â&#x20AC;&#x201C; 649 A.D.) Songtsen Gampo ascended to the throne at the age of thirteen. During the reign of King Songtsen Gampo, Tibet emerged as a unified state and became a great military power, with its armies marching across Central Asia. Thus, the King of Nepal and the Emperor of China offered their daughters in marriage to the Tibetan king. The marriages with the Nepalese and Chinese princesses have been given prominence in the religious story of Tibet because of their contributions to Buddhism.

Sontsen Gampo promoted Buddhism in Tibet and sent seventeen Tibetan students to India to master its languages and, through them, Buddhism. Thonmi Sambhota, the most famous of these students, mastered Sanskrit and was introduced to Buddhism. He then returned to Tibet and, on the basis of the Brahmi and Gupta scripts, devised the Tibetan alphabet and grammar. For the first time in the history of Tibet he was then able to translate several important Buddhist texts from Sanskrit into Tibetan. Songtsen Gampo invited a large number of Buddhist translators and scholars from India, and the entire corpus of Buddhist teaching was translated into Tibetan Songtsen Gampo was also Tibetâ&#x20AC;&#x2122;s first lawmaker. He drew up ten moral principles and sixteen rules of public conduct. The border between Tibet and China was defined.

King Songtsen Gampo and his Chinese and Nepali queens Wen-châ&#x20AC;&#x2122;eng Kung-chu and Bhrikuti Devi

Trisong Detsen (742 – 798 A.D.) The second great ruler of the Yarlung dynasty, Trisong Detsen, was born to King Tridhe Tsugden. He ascended the throne at the age of fourteen. During the reign of King Trisong Detsen, the Tibetan Empire was at its peak and its armies invaded China and several Central Asian countries. In 763 the Tibetans seized the then Chinese capital at Chang’an (present day Xian). As the Chinese emperor had fled, the Tibetans appointed a new emperor. This significant victory has been recorded for posterity on the Shol Doring (stone pillar) in Lhasa. He started a wide-scale restoration of Buddhist temples erected by King Songtsen Gampo and invited Indian pandits like Santiraksita to Tibet, who together with Padmasambhava constructed Tibet’s first monastery at Samye. Eager to know if Tibetans were capable of becoming good monks, the king selected seven intelligent men to be used as a trial group. These neophytes were trained by Santiraksita, and they became the first monks in Tibet. The trail group was so successful that many Tibetans then became monks. A school for the study of Sanskrit was established at Samye and large numbers of Buddhist texts from India were translated into the Tibetan language. Atisha, a celebrated Indian pandit who visited Samye in the eleventh century, wrote that he had never seen such an extensive and thorough system of translation of Buddhist texts, even in India. The king also declared Buddhism as the official religion of Tibet.

Samye Monastery, the First Monastery in Tibet 770’s

Tri Ralpachen (806 – 841 A.D.) Tri Ralpachen came to power in 815. During his reign the Tibetan armies won many victories and in 821-2 a piece treaty was concluded with China. The inscription of the text of the treaty was inscribed, both in Tibetan and Chinese, on three stone pillars: one was erected in Gungu Meru to demarcate the border between the two nations, the second in Lhasa, and the third in the Chinese capital Chang’an (modern-day-Xian). Eminent Tibetan scholars, Kawa Paltsek and Chogru Lui Gyaltsen, worked with Indian scholars who were invited to Tibet to prepare the first Sanskrit –Tibetan lexicon called the Mahavyutpatti. Tri Ralpachen also introduced a new system of weights and measures based on the Indian model.

The first Sanskrit –Tibetan lexicon called the Mahavyutpatti

Guru Padmasambhava

From around 640 to 842 CE, Tibet was in a phase of expansion during which it absorbed the state of Zhang-zhung, and then substantial Chinese, Nepalese and other territories surrounding it. It was near the end of this period, under royal patronage, the first Tibetan Buddhist monastery was founded at Samye. According to legend, local deities and demons opposed to the introduction of Buddhism destroyed every night what was being built during the day. The king consulted Santarakshita, the Indian monastic who was to be the first abbot of the new monastery. He advised that the great tantric mahasiddha (great adept), Padmasambhava, be summoned from India to tame local deities and bind them to the service of Buddha-dharma. Padmasambhava's journey through the Tibetan landscape subduing and binding a succession of named deities at specific places forms the core of his life activity. These events, mythical, legendary or historical have consequences for practitioners of Tibetan Buddhism today. That is the most important aspect of his work, and the reason why he is referred to as Guru Rinpoche, being regarded as the "second Buddha."

Source: 1995 paper by Prof. Geoffrey Samuel of Newcastle U., Australia

Period of Disintegration and Restoration Tri Ralpachen, one of the great Buddhist kings of Tibet was succeeded by his brother Lang Darma in 836 BCE. Lang Darma was said to have hidden horns and a black tongue. Lang Darma would hide his horns under his hair which was arranged in two plaits. Lang Darma and two of his ministers promulgated laws to destroy Buddhism in Tibet. Well known monks were executed for refusing to abandon their Buddhist faith. The Indian pandits and scholars, finding themselves treated with little or no respect, returned to their native land. Lang Darma and his ministers succeeded destroying Buddhism in central Tibet, but not in other parts of the country where their authority could not be imposed. By 842 religious persecutions had become so severe in central Tibet that Lhalung Palgye Dorje, a monk set out for Lhasa from Yerpa, shot an arrow assassinating Lang Darma. The assassination of Lang Darma in 842 led to the decentralization of royal authority in Tibet. The long lineage of royalty came to an end collapsing the Tibetan kingdom. Lang Darmaâ&#x20AC;&#x2122;s two sons established separate thrones, one in Lhasa and the other in Yalung. This marked the first schism in the royal line and central authority. No central authority was restored until 1247, when Sakya Pandita was invested with the right to rule over the Trikor Chuksum (Thirteen Districts) of Tibet by Prince Godan, a grandson of Genghis Khan. Therefore, the dates 842 and 1247 mark the period of decentralized control in Tibet, during which the country consisted of many small hegemonies like the very many small kingdoms in ancient India. Buddhism was however restored in Tibet with the initiation of Gongpa Rabsal, a monk, and the tremendous sacrifices made by Lha Lama Yeshe Od and Changchub Od who invited Indian pandits back to Tibet. The arrival of renowned Indian pandits, primarily Atisha in 978 was considered to be the beginning of the renaissance of Buddhism in Tibet, and was described as â&#x20AC;&#x153;a spark rekindled in the east that spread by a wind blowing from the westâ&#x20AC;?.

Rule of Tibet by Lineage of Sakyapas (1182 to 1260)

After the reign of the tsenpos or kings, Tibet was ruled by the lineage of Sakyapas, one of the four major religious sects of Tibetan Buddhism. Sakya Pandita Kunga Gyaltsen ruled Tibet from 1182 to 1251 and then by Sakya Drogon Phagpa until 1260. In 1253, Kublai Khan became the ruler of Mongolia and the following year Kublai Khan offered Sakya Phagpa to administer the three provinces of Tibet (U-Tsang, Kham and Amdo) in exchange for religious teachings. According to tradition, Phagpa bestowed consecration on twenty five of Kublai’s ministers on three different occasions. The first occasion earned him the spiritual and temporal authority over thirteen districts (Trikor Chusum) of central Tibet. After the second occasion, he was invested with authority over the three regions of Tibet, the Chol-kha-sum, comprised of U-Tsang, (Central Tibet) Dotoe (Kham) and Domey (Amdo) When Kublai became Khan in 1260, Phagpa was given the title of Tishri (Chinese: Ti-shih), meaning “Imperial Preceptor,” after the third occasion. Thus, the Lamas and Patrons relationship began.

Sakya Pandita

Drogon Phagpa

Kublai Khan

Rule of Tibet by the Phagmo Drupa, Rinpung, and Tsangpa Hegemonies

Phagmo Drupa

(1349 -1435) Rinpung and Tsangpas (1556-1641)

Changchub Gyaltsen had full power over Tibet during the three major hegemonies and gained Tibet’s independence from the Mongol Yuan Dynasty in China 1358. Changchub Gyaltsen’s reforms included the distribution of land, the promotion of agriculture, and the establishment of a code of conduct for all citizens. Furthermore, he established military posts for the protection of travelers and pilgrims and installed preventive measures for epidemics. He issued a book of instructions on border defense and tax collection. The contribution of Changchub Gyaltsen’s reforms marked a period of great peace and prosperity for the people of Tibet. Tsepon W.D. Shakabpa writes in his book TIBET A Political History “during his time, the country was so secured that it was said an old woman carrying a sack full of gold could pass without fear from one end of Tibet to the other; thus this period of internal security was known as the era of Genmo Serkhor“translated as “Old Woman Carrying Gold”. Tibet gained its independence from the Mongols in the time of Changchup Gyaltsen (1302-64) and China gained its in 1368 under the leadership of Chu Yuan-chang. The allegation that the Chinese Emperors of the Ming Dynasty (1368-1644) inherited claim to Tibet from their Mongol predecessors is not valid. The Mongols, in building an empire, first gained control over part of Tibet and then, after many years, finally conquered China. From 1349 to 1435, Tibet was successively ruled by Lamas from the Phagmo Drupa lineage, followed by Rinpung and theTsangpa kings from 1556 to 1641. The reign of the Tsangpa kings was followed by the Dalai Lamas.

Rule of Tibet by the Dalai Lamas (1st Dalai Lama Gedun Drupa 1391 to 4th Dalai Lama Yonten Gyatso 1617)

In order to trace the origin of the Dalai Lamas and their emergence to power, it is necessary to go back to the 15th century. The lama, who became known posthumously as the first Dalai Lama was Gedun Drupa, he was born in 1391. He was followed by Gedun Gyatso in 1475 and then Sonam Gyatso in 1543. The Third Dalai Lama, Sonam Gyatso was born in 1543 at Tolung, near Lhasa, to Namgyal Drakpa and Pelzom Bhuti, a rich family. In 1546, at the age of three, Sonam Dakpa Gyaltsen, the ruler of Tibet, and Panchen Sonam Dakpa recognized him as the reincarnation of Gedun Gyatso. In 1578 Altan Khan of Tumat Mongols invited Sonam Gyatso, the abbot of the great Drepung Monastery and reincarnation of Gedun Gyatso, to Mongolia. Sonam Gyatso began a program of religious instructions for the Khan and his people. Altan Khan was converted to Buddhism and the Khan made important religious proclamation to his people. Altan Khan offered Sonam Gyatso the title of “Dalai Lama”. Dalai in Mongolian means “ocean” and “Lama” in Tibetan means “wisdom or the highest.” Thus, Dalai Lama means “Ocean of Wisdom”.

Sonam Gyatso, The 3rd Dalai Lama

Altan Khan The Mongol King

The Fifth Dalai Lama Ngawang Lobsang Gyatso (1617- 1682)

The Fifth Dalai Lama, Lobsang Gyatso, was born in 1617 in Lhoka Chingwar Taktse, south of Lhasa to Dudul Rabten and Kunga Lhanzi. When Sonam Choephel, the chief attendant of the Fourth Dalai Lama heard of the exceptional abilities of the ChongGya boy, he paid a visit to the child and showed him articles belonging to the previous Dalai Lama. The boy at once said those belonged to him. In 1642 the Fifth Dalai Lama, Ngawang Lobsang Gyatso, assumed Tibet’s spiritual and temporal responsibility at a time when Tibet was in political turmoil. However, all this uncertainty was laid to rest by Gushri Khan; the chief of the Qoshot Mongols.Gushri Khan completed the unification of Tibet in 1642 and offered the entire three provinces of Tibet to the Dalai Lama to rule. The Dalai Lama founded the present form the Tibetan government, popularly known as “Gaden Phodrang “. Tibet’s neighboring countries Sikkim, Nepal, Bhutan, Ladakh and the Indian states dispatched their representatives to Tibet to participate in the inaugural ceremony of the new “Gaden Phodrang” government. The Dalai Lama proclaimed Lhasa as the capital for the new government. He promulgated laws for public conduct, appointed governors to different districts and chose his ministers. In 1645, the Dalai Lama began the construction of the Potala Palace where the ruins of the palace Tritse Marpo built in the 7th century, by the 33rd King Songtsen Gampo. The Potala became the seat of the independent Tibet up to the Chinese occupation of Tibet in 1959. The Dalai Lama sent his representatives to many towns in Kham areas: Gyarong, Golog, Tachienlu, Gyalthang, Chating and Jun to reduce heavy taxation, mediate local feuds, establish new monasteries and to resettle areas that had been abandoned by the people. The similar steps were also taken in the Central Tibet and other parts of Tibet. In 1648 The Dalai Lama sent two Tibetan government officials, Lhakhangpa and Badro to Tachienlu, Chakla, Gyarong, Bah, Lithang, Jun, Gyalthang , Mili, Dan,

Gakhok, Lingtsang, Lhathok and Nangchen, all in eastern Kham to take a census of the population and collect taxes from the landholders. There were 56 books on the tax collection of revenue in these districts. The Dalai Lama was a very influential person. Through his religious authority the Dalai Lama influenced in the political affairs of Mongols and neighboring countries including China. The Mongol Chiefs in Mongolia and Tibet gave the Dalai Lama oaths, marked with their seals to remain united in 1659. In 1649, Sunzhi, the Manchu emperor, invited the Dalai Lama to Peking. When he reached the Chinese province of Ningxia, he was greeted by the emperor's minister and military commander who came with three thousand cavalry to escort the Tibetan leader. The emperor himself traveled from Peking and greeted him at a place called Kothor. In the Chinese capital, the Dalai Lama stayed at the Yellow Palace, built for him by the emperor. When the emperor officially met the Dalai Lama, the two of then exchanged titles. In 1653, the Dalai Lama returned to Tibet. The Fifth Dalai Lama was a great scholar, well versed in Sanskrit. He wrote many books including “Bslabya-mu-thi-la’s Phring-ba” a book on temporal and spiritual matters. He also established two educational institutions, one for lay officials and another for monk officials, where they were taught Mongolian, Sanskrit, astrology, poetry, and administration. He was a man of few words, but what he said carried conviction and influenced rulers beyond the borders of Tibet.

The Seventh Dalai Lama, Kelsang Gyatso (1708 - 1757)

The Seventh Dalai Lama was born in 1708 to Sonam Dargya and Lobsang Chotso in Lithang, two years after the disappearance of the Sixth. Thupten Jampaling Monastery, which was founded in Lithang by the Third Dalai Lama, was astonished by the wonders of the child and also the state oracles of Lithang had predicted that the newborn child would be the reincarnation of the late Dalai Lama. However due to the turbulent political situation, they could not escort the new Dalai Lama to Lhasa, and he was taken to Kumbum monastery, where he was ordained by Ngawang Lobsang Tenpai Gyaltsen. In 1720, he was enthroned in the Potala Palace and he took the novice vows of monkhood from Panchen Lobsang Yeshi, who gave him the name Kelsang Gyatso. In 1726, during the auspicious month of Saka Dawa, he took the Gelong vows (full ordination) from Panchen Rinpoche. He sought the tutor of Panchen Lobsang Yeshi, the Abbot of Gyumey monastery and the Abbot of Shalu monastery, Ngawang Yonten, from whom he studied the entire major Buddhist philosophical treatises and became a master in both the sutra and tantra. In 1751, at the age of forty-three, he constituted the 'Kashag' or council of ministers to administer the Tibetan government and then abolished the post of Desi, as it placed too much power in one man's hand. The Dalai Lama became the spiritual and political leader of Tibet. At the age of forty-five, he founded the Tse-School in the Potala Palace and built the new palace of Norling Kalsang Phodrang. The Seventh Dalai Lama was a great scholar and wrote many books, especially on the tantra. He was also a great poet who, unlike Tsangyang Gyatso, dwelt on spiritual themes. His simple and unblemished life won him the hearts of all Tibetans. He died in 1757.

The Thirteenth Dalai Lama, Thupten Gyatso (1876 -1933) (6th Dalai Lama Tsayang Gyatso 1682 to 12th Dalai Lama Trinley Gyatso 1875)

The Fifth Dalai Lama was followed by a succession of Dalai Lamas who ruled Tibet with full sovereignty. The Thirteenth Dalai Lama, Thupten Gyatso, was born in the Fire Mouse year of 1876 at Langdun in Dagpo, central Tibet to Kunga Rinchen and Lobsang Dolma, a peasant couple. In 1877, he was recognized as the reincarnation of the 12th Dalai Lama following predictions from the State Oracle Nechung and other auspicious signs at his birthplace. The Thirteenth Dalai Lama, Thupten Gyatso, assumed spiritual and temporal power on August 8, 1895. In 1904 British India invaded Tibet which kept Russian influence from moving in to Tibet. As a result of the British invasion the thirteenth Dalai Lama had to leave Tibet for Mongolia and China. Subsequently a convention was signed between Tibet and British India. In 1911, the Manchu Dynasty was overthrown by the revolution led by Sun Yat-sen and the Tibetans took this opportunity to expel the remnant Manchu forces from Tibet. On January 8, 1913 the Dalai Lama issued a proclamation and reaffirmed Tibetan Independence, which was later confirmed by the Simla Treaty in 1914 between British India and Tibet. The Dalai Lama introduced the first currencies and coins in Tibet. He also established the first post office in Tibet. In 1914, he strengthened the Tibetan military force by organizing special training. In 1916, he established the Tibetan Medical Institute which is well known today as Men-Tse Khang. In 1923, he established a police headquarter in Lhasa and the first English school in Gyaltse (Gyangtse). He sent four 70

young Tibetans to England to study engineering. The Dalai Lama composed the present day Tibetan National Anthem.

The Proclamation of Tibetan Independence issued by the Thirteenth Dalai Lama After the collapse of the Manchu Empire in 1911, all remaining Manchu Chinese troops in Tibet were driven out of the country. As a result the Dalai Lama issued a formal proclamation declaring Tibetan independence. The following proclamation was issued on the eighth day of the first month of the Water-Ox year, in 1913: Translation of the Tibetan Text I, the Dalai Lama, most omniscient possessor of the Buddhist faith, whose title was conferred by the Lord Buddhaâ&#x20AC;&#x2122;s command from the glorious land of India, speak to you as follows: I am speaking to all classes of Tibetan people. Lord Buddha, from the glorious country of India, prophesied that the reincarnations of Avalokiteshvara, through successive rulers from the early religious kings to the present day, would look after the welfare of Tibet. During the time of Genghis Khan and Altan Khan of the Mongols, the Ming dynasty of the Chinese, and the Châ&#x20AC;&#x2122;ing Dynasty of the Manchus, Tibet and China cooperated on the basis of benefactor and priest relationship. A few years ago, the Chinese authorities in Szechuan and Yunnan endeavored to colonize our territory. They brought large numbers of troops into central Tibet on the pretext of policing the trade marts. I, therefore, left Lhasa with my ministers for the Indo-Tibetan border, hoping to clarify to the Manchu emperor by wire that the existing relationship between Tibet and China had been that of patron and priest and had not been based on the subordination of one to the other. There was no other choice for me but to cross the border, because Chinese troops were following with the intention of taking me alive or dead. On my arrival in India, I dispatched several telegrams to the Emperor; but his reply to my demands was delayed by corrupt officials at Peking. Meanwhile, the Manchu empire collapsed. The Tibetans were encouraged to expel the Chinese from central Tibet. I, too, returned safely to my rightful and sacred country, and I am now in the course of driving out the remnants of Chinese troops from DoKham in Eastern Tibet. Now, the Chinese intention of colonizing Tibet under the patron-priest relationship has faded like a rainbow in the sky. Having once again achieved for ourselves a period of happiness and peace, I have now allotted to all of you the following duties to be carried out without negligence: 1. Peace and happiness in this world can only be maintained by preserving the faith of Buddhism. It is, therefore, essential to preserve all Buddhist institutions in Tibet, such as the

Jokhang temple and Ramoche in Lhasa, Samye, and Traduk in southern Tibet, and the three great monasteries, etc. 2. The various Buddhist sects in Tibet should be kept in a distinct and pure form. Buddhism should be taught, learned, and meditated upon properly. Except for special persons, the administrators of monasteries are forbidden to trade, loan money, deal in any kind of livestock, and/or subjugate anotherâ&#x20AC;&#x2122;s subjects. 3. The Tibetan governmentâ&#x20AC;&#x2122;s civil and military officials, when collecting taxes or dealing with their subject citizens, should carry out their duties with fair and honest judgment so as to benefit the government without hurting the interests of the subject citizens. Some of the central government officials posted at Ngari Korsum in western Tibet, and Do Kham in eastern Tibet, are coercing their subject citizens to purchase commercial goods at high prices and have imposed transportation rights exceeding the limit permitted by the government. Houses, properties and lands belonging to subject citizens have been confiscated on the pretext of minor breaches of the law. Furthermore, the amputation of citizensâ&#x20AC;&#x2122; limbs has been carried out as a form of punishment. Henceforth, such severe punishments are forbidden. 4. Tibet is a country with rich natural resources; but it is not scientifically advanced like other lands. We are a small, religious, and independent nation. To keep up with the rest of the world, we must defend our country. In view of past invasions by foreigners, our people may have to face certain difficulties, which they must disregard. To safeguard and maintain the independence of our country, one and all should voluntarily work hard. Our subject citizens residing near the borders should be alert and keep the government informed by special messenger of any suspicious developments. Our subjects must not create major clashes between two nations because of minor incidents. 5. Tibet, although thinly populated, is an extensive country. Some local officials and landholders are jealously obstructing other people from developing vacant lands, even though they are not doing so themselves. People with such intentions are enemies of the State and our progress. From now on, no one is allowed to obstruct anyone else from cultivating whatever vacant lands are available. Land taxes will not be collected until three years have passed; after that the land cultivator will have to pay taxes to the government and to the landlord every year, proportionate to the rent. The land will belong to the cultivator. Your duties to the government and to the people will have been achieved when you have executed all that I have said here. This letter must be posted and proclaimed in every district of Tibet, and a copy kept in the records of the offices in every district. From the Potala Palace. (Seal of the Dalai Lama)

Photo and caption courtesy: Tsepon W.D. Shakabpa TIBET, A Political History

The Fourteenth Dalai Lama, Tenzin Gyatso (1935 -

)

His Holiness the 14th Dalai Lama, Tenzin Gyatso, is both the head of state and the spiritual leader of Tibet. He was born on July 6, 1935 to a farming family in a small hamlet located in Taktser, Amdo, in northeastern Tibet. At the age of two the child, Lhamo Dhondup, was recognized as the reincarnation of the 13th Dalai Lama, Thubten Gyatso. The Dalai Lamas are believed to be manifestations of Avalokiteshvara(Sanskrit) or Chenrezig(Tibetan), the Bodhisattva of Compassion and patron saint of Tibet. Bodhisattvas have developed the exceptional attitude of striving for enlightenment for the sake of all living beings.

The Dalai Lama during his final examination 1959 in Tibet

The Dalai Lama began his monastic education at the age of six. The curriculum consisted of five major and five minor subjects. The major subjects included logic, Tibetan art and culture, Sanskrit, medicine, and Buddhist philosophy which was further divided into five categories: Prajnaparimita, the perfection of wisdom; Madhyamika, the philosophy of the middle Way; Vinaya, the canon of monastic discipline; Abidharma, metaphysics; and Pramana, logic and epistemology. The five minor subjects consisted of poetry, music and drama, astrology, calligraphy and phrasing, and synonyms. At 23, in 1959 he sat for his final examination in the Jokhang Temple in Lhasa, during the annual Monlam (prayer) Festival. He passed with honors and was awarded the Geshe Lharampa degree, the highest-level degree equivalent to a doctorate of Buddhist philosophy.

His Holiness the Dalai Lama at age 14 in Lhasa, Tibet

The Dalai Lama was called upon to assume full political power on November 17, 1950 after China's invasion of Eastern Tibet in 1949. The Peking government invited the Dalai Lama to visit China in 1954. While in Peking the Dalai Lama had several meetings concerning the status of Tibet, its people and its future, with Chairman Mao Tse-tung and other Chinese leaders, including Vice Chairman Chu Teh and Prime Minister Chou Enlai. During the first meeting between the Dalai Lama and Mao Tsetung, Mao Tse-tung said to the Dalai Lama that it was the mission of China to bring progress to Tibet by developing its natural resources. Further, the Chinese generals who had come to Lhasa were Chinese representatives who would help the Dalai

Lama and the Tibetan people. He also promised that the generals were not there to exercise any kind of authority over the Tibetan government or people. However, at the end of the Dalai Lama’s visit Mao Tse-tung gave a long lecture to the Dalai Lama about the true form of democracy. He advised the Dalai Lama how to become a leader of the people and how to listen to their suggestions. Then Mao Tse-tung edged closer to the Dalai Lama and whispered “I understand you very well. But of course, religion is poison. Tibet and Mongolia are both poisoned by it.” The Dalai Lama was startled by these remarks. The Dalai Lama also met with the Soviet leaders, Nikita Khrushchev, Nikolai Bulganin and Indian Prime Minister Jawaharlal Nehru during this visit in Peking. The Dalai Lama returned to Lhasa in 1955 with hopes that Tibet and its people had been saved from the worst consequences of Chinese domination.

The Dalai Lama and Mao Tse-tung in Peking with the Panchen Lama and Chou En-lai to the right and Liu Shaoqi to the left in 1955

The Dalai Lama and Indian Prime Minister Jawaharlal Nehru, Premier Chou En-lai and the Panchen Lama in India 1956

After his visit to China, the Dalai Lama was invited to India to attend the 2,500th Buddha Jayanti in 1956. While in India, the Dalai Lama again had a series of meetings with Indian Prime Minister Jawaharlal Nehru and Chinese Premier Chou En-lai about the continued deteriorating conditions in Tibet.

The Dalai Lama with Senior Tutor Ling Rinpoche, Junior Tutor Trichang Rinpoche, Tibetan Government Officials and Family Members in India 1956

The Dalai Lama also appealed to the United Nations to intervene on behalf of Tibetans regarding the worsening situation in Tibet. But the General Assembly decided not to consider the question of Tibet. Tibet was left alone to face the rising Communist regime and in March 1959, with the brutal suppression of the Tibetan national uprising in Lhasa by Chinese troops, the Dalai Lama was forced to escape into exile. Some 80,000 Tibetan refugees followed the Dalai Lama to India. Since then The Dalai Lama has been living in Dharamsala, India and has formed a democratic Tibetan Government-in-exile. After arriving in India in 1959, the Dalai Lama had hopes of resolving the Tibetan issue with the Peopleâ&#x20AC;&#x2122;s Republic China through negotiations.

The Dalai Lama with Indian Prime Minister Jawaharlal Nehru, Premier Chou En-lai, the Panchen Lama And Indira Gandhi in India 1956

Suggested readings for details

Author(s) : Shakabpa, Tsepon W D Synopsis: New Indian edition. A full account of Tibet's history from its earliest civilisations up to the current Chinese occupation, written by an eminent scholar and former member of the Tibetan government.

Portrait of a Dalai Lama The Life and Times of the Great Thirteenth Author(s) : Bell, Sir Charles Synopsis: A compelling and masterly picture of the 13th Dalai Lama painted by the diplomat whose long friendship with the Great 13th qualified him more than any other to write this biography. It is the vivid story of a powerful yet humble man who worked tirelessly to prevent the oncoming tragedy he foresaw. His rule would prove to be more strong, more radical and more complete than that of any Dalai Lama since the Great Fifth.

In the Service of His Country Synopsis: This book tells the story of a remarkable individual who rose from humble origins as the son of a farmer to become one of the outstanding figures in the social and political life of Tibet prior to the Chinese takeover in the 1950`s.

The Tibetan Empire in Central Tibet Author(s) : Beckwith, Christopher I Synopsis: A detailed narrative history of the Tibetan empire from about AD 600 to 866, during the early Middle Ages, and the struggle for dominance over the Silk Route lands.

Tibet and Her Neighbors A History by McKay, Alex Synopsis: In this important new work, leading historians provide a history of Tibetâ&#x20AC;&#x2122;s diplomatic relations with countries including Nepal, Bhutan, Mongolia, British India, Russia.

THE FOURTEEN DALAI LAMAS: A Sacred Legacy of Reincarnation by Glenn H. Mullin, foreword by H.H. the Dalai Lama, edited by Valerie Shepherd The Fourteenth Dalai Lama, winner of the Nobel Peace Prize and spiritual leader of Tibetans in exile, is well known in the West, but the 600-year tradition to which he is heir is less familiar. In this book, Mullin offers the life stories of all fourteen Dalai Lamas in one volume.

My Tibet Author(s) : Dalai Lama and Rowell, Galen Synopsis: Personal reflections to match incredibly beautiful photographs of the land the Dalai Lama was forced to flee in 1959. With 118 colour illustrations

Tibet: Past and Present Author(s) : Bell, Sir Charles Synopsis: Sir Charles Bell's detailed geo-political study of Tibet first published in 1924

The Story of Tibet Author(s) : Laird, Thomas Synopsis: A new book on Tibetan history featuring candid interviews with the Dalai Lama by veteran journalist Thomas Laird, author of Into Tibet (about the CIA in Tibet)

Seven Years in Tibet Synopsis: The best-selling true story of the Austrian mountaineer who escaped from British internment in India to Tibet during World War Two, and became a teacher of the Dalai Lama. Heinrich Harrer, already a famous mountaineer and Olympic ski champion, was climbing in the Himalayas when the Second World War broke out. With great difficulty he succeeded in crossing into Tibet and the then forbidden city of Lhasa, one of the first Westerners to lay eyes on this holiest of places. For seven years Harrer learned the language and acquired a greater understanding of the Tibetans and their unique way of life. A travel-writing landmark, this is a stunning story of incredible courage and self-reliance set against the backdrop of a mysterious and magnificent culture. Now a movie starring Brad Pitt.

Invasion In October 1949 with the Communist regime in full control of mainland China, Radio Peking announced that Tibet was a part of China and that the People’s Liberation Army would march into Tibet to liberate the Tibetans from foreign imperialists. The Tibetan Government strongly reacted to the Peking announcement by stating that Tibet had never been a part of China. Moreover, there was no need to liberate Tibet from foreign imperialists as no foreign power controlled Tibet. The Chinese forces unexpectedly attacked eastern Tibet, Kham, ( now a part Sichuan Province) from eight different directions on October 7, 1950 and later northeastern Tibet, Amdo, northeastern Tibet ( now a part of Qinghai Province). The Tibetan army aided by Khampa volunteers fought back the Chinese army for a short time and in a few instances with some success. But the Tibetan army was hopelessly outnumbered and outmatched. The Tibetan Government contended that Tibet was a sovereign and independent country and China’s invasion was a total violation of Tibet’s territorial integrity. But the People’s Republic of China announced on October 25, 1950 that “People’s army units have been ordered to advance into Tibet to free three million Tibetans from the imperialist oppression and consolidate national defenses on the western borders of China.” This announcement was made after the Chinese forces had already invaded Tibet earlier in October. On October 26, 1950 the government of India protested to the People’s Republic of China against the use of force in Tibet and stated that the invasion was not in the interests of China or of peace. On November 6, 1950 Great Britain deplored the Chinese invasion and use of force in Tibet and “fully supported the stand taken by the Government of India.” The Tibetan government sent a high level Tibetan Delegation to Peking for talks with the Chinese government in May 1951. Once in Chinese hands, the Tibetan Delegation fell prey to Chinese pressure and had no alternative but to serve as contributors to the so-called 17- Point Agreement of May 23, 1951. Using forged Tibetan seals the Chinese forced the Tibetan delegation to use the forged seals and seal the documents with them. In this way the Chinese were able to make it appear as if the 17-point agreement had the approval of the Tibetan Government. On September 9, 1951 several thousand Chinese Communist troops arrived in Lhasa, Tibet’s capital in Central Tibet, under the command of Wang Chi-mei followed by some 20,000 additional troops under the command of Chang Kuo-hua and T’an Kuansan. The so-called Chinese Liberation forces demanded the Tibetan government supply them with land for military camps, in addition to enormous amount of food

for their soldiers. As a result, the stable Tibetan economy broke down. For the first time in Tibetan history, the Tibetan people of Lhasa were on the verge of famine. The Tibetan people protested against the illegal measures adopted by the Chinese, but conditions continued to go from bad to worse.

Newly arrived Chinese troops in Tibet 1950-59. Before 1949 there had not been a single Chinese soldier in Tibet

Marshal Ch’en I, China’s Deputy Prime Minister arrived in Lhasa on April 17, 1956 to preside at the inauguration of “the Preparatory Committee for the Autonomous Region of Tibet.” Shortly after arriving in Lhasa the Communist Chinese engaged in an intensive build up of their military forces in Tibet. They also used their military to force the Tibetans to carry out Chinese communist reforms despite Tibetans reluctance to be involved.

Suggested readings for details

My Land and My People By 14th Dalai Lama This dignified testament by a great spiritual and temporal leader, driven into exile by Communist China, is one of the most heartbreaking documents ever published. His Holiness the Fourteenth Dalai Lama of Tibet relates the story of his brief, tumultuous reign climaxed by the appalling destruction and systematic murder of his people by the Chinese.

Escape from the Land of Snows The Young Dalai Lama's Harrowing Flight to Freedom and the Making of a Spiritual Hero Author(s) : Talty, Stephan A full, vividly descriptive account of the young Dalai Lama's escape from Tibet in 1959, fleeing from Mao's Chinese Communist occupation of his country.

Flight at the Cuckoosâ&#x20AC;&#x2122; Behest Author(s): Dewatshang, Kunga Samten Synopsis: The life and times of the leader of the Chushi Gantruk guerillas, who escorted the Dalai Lama on his escape from Tibet. His was a generation that lost everything, either to live on in misery in their conquered homeland or to rebuild a life in exile.

102

In Exile

The Dalai Lama and the Indian Prime Minister Jawaharlal Nehru in New Delhi where they discussed about the rehabilitation of Tibetans refugees in India in 1959 (Photo by Central Press/Getty Images)

With his arduous flight to freedom over, the Dalai Lama with his entourage accepted the Government of India’s offer of Mussoorie, a summer resort town in the hills of Northern India as a temporary residence. Newsmen from around the world crowded into Mussoorie to hear what the Dalai Lama had to say: but in the hope that peaceful negotiations might be effected with the Chinese government, the Dalai Lama refrained from making any press statement for a few months. On April 24, 1959, Prime Minister Nehru met with the Dalai Lama at Mussoorie. Then on May 30, 1959 Indian supporters of Tibet’s independence held a convention in Calcutta and passed a resolution to set up an Afro-Asian Committee to help promote sympathy for the situation in Tibet. On June 20, 1959, the Dalai Lama held his first press conference at his new headquarters in Mussoorie. He gave a clear picture of the political status that he desired for his country. He said, “ I and my government are…..fully prepared to

103

welcome a peaceful and amicable solution of the present tragic problem, provided that such a solution guarantees that preservation of the rights and powers which Tibet has enjoyed and exercised without interference prior to 1959.â&#x20AC;? On this day the Dalai Lama issued a press statement in which he repudiated the "17-Point Agreement", describing it as having been forced upon Tibet by invasion, threat and deceit. The International Commission of Jurists stated that through this repudiation Tibet legally "discharged herself of the obligation under the agreement.â&#x20AC;? The International Commission of Jurists examined the treaties of the early part of this century and concluded that Tibet was a fully sovereign state, independent in fact and in law of Chinese control. The International Commission of Jurists was an independent association of judges, lawyers, and teachers of law supported by 30,000 lawyers from fifty countries. In its investigation, the Commission examined every Chinese and Tibetan statement and interrogated Tibetan refugees from whom they heard horrific stories of extreme cruelty.

The Dalai Lama in Delhi, the Indian Capital in 1959

In the meantime refugees were pouring out from Tibet with horrifying stories. The refugees were scattered in communities in India, Bhutan, Sikkim (then a kingdom), and Nepal. It was evident that the Chinese had made up their minds to subdue Tibet 104

by brutality. The Dalai Lamaâ&#x20AC;&#x2122;s officials, most of whom were former Tibetan government officials in Tibet, committed themselves resettling the refugees, who arrived in thousands. A Central Relief Committee was set up to coordinate the help received from the Government of India, various voluntary agencies, and from governments of many foreign countries. The out-pouring was unparallel in the more than 2200 years of Tibetâ&#x20AC;&#x2122;s history. Further, that the Dalai Lama and his officials were being challenged with the numerous accounts of sufferings of Tibetans in Tibet as well as the overwhelming needs of the thousands of Tibetan refugees who had escaped.

Tibetan Refugees at Missamari Camp in India in May 1959

The Dalai Lama, amid the formidable challenges in resettling thousands of Tibetan refugees, deemed education to be the foremost priority. He appealed to Prime Minister Nehru to establish Tibetan schools for the refugee children in order to preserve the Tibetan language and culture as well as to provide a modern education. Prime Minister Nehru took special interest in undertaking the formation of an independent Society for Tibetan Education within the Indian Ministry of Education. In addition, the Indian Government was to bear all the expenses for setting up the schools.

Two weeks after the arrival the Dalai Lama the first orphanage opened and the Dalai Lama asked his older sister Tsering Dolma to take care of the young children whose 105

parents had died while escaping or died after arrival in India due to the change in climate and exposure to new diseases. This orphanage grew to what we now called the Tibetan Childrenâ&#x20AC;&#x2122;s Village which exists in several areas in India. In addition, the monks from the various monasteries in Tibet who escaped were all sent to Buxer in Missamari where they continued their religious studies and traditions.

The Dalai Lama with Tibetan refugee children in India in 1959

The Dalai Lama in Mussoorie, India in 1959

106

The Dalai Lama again appealed to the United Nations to stop the untold repression the Tibetan people endured due to the Chinese communist invasion in Tibet. On October 9, 1959, amid heated opposition from the Communist bloc, the General Committee of the United Nations debated the Tibetan question. In mid October 1959 the General Assembly considered the General Committeeâ&#x20AC;&#x2122;s recommendation that the Tibetan issue be discussed. A resolution was finally passed by a vote of 46 to 9, with 26 abstentions with Costa Ricaâ&#x20AC;&#x2122;s vote in favor of the resolution later. The United Nations General Assembly Resolution 1353 (XIV) New York, 1959 stated: 1) Affirms its belief that respect for the principles of the Charter of the United Nations and of the Universal Declaration of Human Rights is essential for the evolution of a peaceful world order based on the rule of law; 2) Calls for respect for the fundamental human rights of the Tibetan people and for their distinctive cultural and religious life.

The Dalai Lama with Gyalyum Chenmo, the Great Mother

107

Suggested readings for details

In Exile from the Land of Snows The Definitive Account of the Dalai Lama and Tibet Synopsis: An engrossing and passionately informed account of Tibet, the Dalai Lama and the Chinese invasion.

Freedom in Exile Synopsis: Following his award of the Nobel Peace Prize, this is the d autobiography in which the Dalai Lama talks freely of his life and the tragic story of Tibet, and also discusses contemporary issues.

Tibetan Foothold Synopsis: The moving tale of the author's work in Tibetan refugee camps in India during the 60s, endowed with the dry wit and humour she is famous for

The Tibetan Diaspora This Book Is An Attempt To Document The Lives Of Members Of The Exiled Tibetan Community In Indian And Elsewhere. It Thus Aims To Fill A Gap In Our Understanding. The Book Focuses On Two Main Themes: How Tibetans In Exile Preserve Their Culture, And How The Community Prepares Itself For The Return To Tibet. The Book Also Carries An Interview With His Holiness The Dalai Lama.

108

The Future of Tibet Peter Lang, 2004 - Political Science - 121 pages This book discusses the emergence of democracy's modernizing force in an exiled community with a political history based on a feudal theocracy. Since his exile almost forty years ago, the Dalai Lama and his governmentin-exile have steered this fledgling democratic community toward the fulfillment of his dream of converting a theocracy to a democracy. The establishment of a tripartite government with separate powers and the development of a framework for a future democratic polity - if and when Tibetans regain their land - is a testament to the ongoing democratizing revolution.

Dharamsala Author(s) : Russell, Jeremy Synopsis: The Indian Himalayan hill town of Dharamsala, which means place of refuge, is home to the Dalai Lama and the Tibetan people in exile. This is a beautiful photographic book which acts as an introduction to Tibetan Buddhist culture and also as a stunning reminder for travelers and pilgrims who have visited this remarkable town.

109

ÁÑ /1,-eë:-,$-þ9-#<ëÊ 3. Reconstruction in Exile Central Tibetan Administration, Dharamsala, India

110

Promotion of Democracy Administrative Structure

Full Democracy His Holiness the Fourteenth Dalai Lama’s Devolution of Political Responsibilities to the Elected Leaders

116

Parliament and Tibetan National General Meeting Beseech His Holiness the Dalai Lama to Continue Remain as both Spiritual and Temporal Leader of Tibetan People

118

Parliament Amends Charter on Devolution of His Holiness the Dalai Lama’s Formal Authority

119

The Dalai Lama’s Three Main Commitments of Life

125

Major Awards, Honors and Dignitaries Met

126

New Administrative Structure

127

Dhanlang Chatrel (Green Book)

129

110

Central Tibetan Administration Dharamsala, India In 1949 the People’s Liberation Army of China marched into Tibet’s eastern provinces of Kham and Amdo, seizing control over the eastern Tibetan headquarters of Chamdo in the following year. Then in 1951, the so-called “17-Point Agreement on Measures for the Peaceful Liberation of Tibet” was forced upon the Tibetan government and people. In the succeeding years, the Chinese army advanced further west and eventually crushed the Tibetan national uprising of Lhasa in 1959. This led to the flight of His Holiness the Dalai Lama and some 80,000 Tibetans who sought refuge in India, Nepal and Bhutan. The influx of refugees continues even today. Currently, the Tibetan exile population is over 140,000, of which about 100,000 are based in India. On 29 April 1959, His Holiness the Dalai Lama established the Tibetan exile administration in the north Indian hill station of Mussoorie. Named the Central Tibetan Administration (CTA) of His Holiness the Dalai Lama, this is the continuation of the government of independent Tibet. In May 1960, the CTA was moved to Dharamsala. The Tibetan people, both in and outside Tibet, look to the CTA as their sole and legitimate representative. This and the administration’s commitment to truth, nonviolence and genuine democracy as its inviolable principles mean that it is now being recognized increasingly by parliaments and general public round the world as the legitimate and true representative of the Tibetan people. Right from its inception, the CTA has set itself the twin task of rehabilitating Tibetan refugees and restoring freedom and happiness in Tibet. The rehabilitation agenda includes three important programs: a) promoting education among the exile population; b) building a firm culture of democracy; and c) paving the way for selfreliance so that the Tibetan people are able to survive with the self-esteem and confidence that flows from not having to depend on external assistance.

111

First group of Tibetans who shouldered the reconstruction work in exile

Promotion of Democracy The Central Tibetan Administration’s experiment with modern democracy, in particular, is a preparation for the reconstruction of Tibet when freedom is restored there. As part of this exercise, a parliament, then named the Commission of Tibetan People’s Deputies, was instituted on 2 September 1960.

The First Assembly of Tibetan People’s Deputies in 1960

112

The parliament gradually matured into a full-fledged legislative body, thus coming to be known as the Assembly of Tibetan Peopleâ&#x20AC;&#x2122;s Deputies (ATPD). Then in 2006, its name was changed to the Tibetan Parliament-in-Exile (TPiE).

His Holiness the Dalai Lama addresses Assembly of Tibetan Peoples Deputies, Dharamsala

In 1990 His Holiness the Dalai Lama announced further democratization, by which the composition of the Tibetan Parliament-in-Exile was increased to 46 members. The parliament was empowered to elect the members of the Kashag or the Council of Ministers, which was made answerable to the peopleâ&#x20AC;&#x2122;s elected representatives. Similarly, the Tibetan judiciary, known as the Tibetan Supreme Justice Commission, was instituted in 1992 under the provisions of the Arbitration Act of the government of India.

113

The newly empowered Tibetan parliament issued the exile Tibetan constitution under the title of The Charter of the Tibetans in Exile.

The First Tibetan Special General Meeting 2008, Dharamsala

In 2001 the Tibetan parliament, on the advice of His Holiness the Dalai Lama, 114

amended the Charter to provide for direct election of the Kalon Tripa (the highest executive authority) by the exile populace. The Kalon Tripa, in turn, nominates the other Kalons (cabinet members), and seeks the parliament’s approval for their appointment. The first directly-elected Kalon Tripa — Professor Samdhong Rinpoche Lobsang Tenzin — took the oath of office on 5 September 2001. He was elected to the post of Kalon Tripa for the second time in August 2006.

Dr Lobsang Sangay, a senior fellow of Harvard University, won 27,051 votes (55 percent) in the final round of polling held on 20 March 2011 and became the 3rd directly-elected Kalon Tripa. His five years term begins in August 2011.

Administrative Structure Population

127,935 (Approximate world-wide distribution: India 94,203, Nepal 13,514, Bhutan1298, and rest of the world 18,920 (As per the second demographic survey of Tibetans in Exile conducted by the Office of the Planning Commission in 2009

Head of State

His Holiness the Dalai Lama

Judiciary

Tibetan Supreme Justice Commission

Legislature

Tibetan Parliament-in-Exile with 44 members

115

Executive

The Kashag (Cabinet) is the apex executive body. The Kalon Tripa (Executive Chief) is elected directly by the exile population for the term of five years. Under the Kashag are the main departments of Religion and Culture, Home, Education, Finance, Security, Information and International Relations, and Health

Major NGOs

Tibetan Youth Congress (TYC), Tibetan Womenâ&#x20AC;&#x2122;s Association (WTA), National Democratic Party of Tibet (NDPT). GU-Chu-Sum Movement

Foreign Missions Based in New Delhi, Kathmandu, New York, London, Geneva, Moscow, Brussels, Canberra, Tokyo, Pretoria and Taipei Livelihood

Agriculture, agro-industries, carpet weaving and exports, service sector. The winter sweater selling business is the economic

mainstay of about 70 percent of the exile population in India Education

Total schools enrolment is 85 to 90 percent of the school-aged children in exile

The Three Autonomous Institutional Bodies within CTA: The Election Commission The Public Service Commission The Office of the Auditor General Source: The Official Website of Central Tibetan Administration, Dharamsala, India

Please visit http://www.tibet.net for details on Central Tibetan Administration, India

116

Full Democracy in Exile

Central Tibetan Administration Dharamasala, India HIS HOLINESS THE FOURTEENTH DALAI LAMAâ&#x20AC;&#x2122;S DEVOLUTION OF POLITICAL RESPONSIBILITIES TO THE ELECTED LEADERS

His Holiness the Dalai Lama on March 10, 2011, Dharamsala, India

Message of His Holiness the Dalai Lama to the Fourteenth Assembly of the Tibetan People's Deputies The essence of a democratic system is, in short, the assumption of political responsibility by elected leaders for the popular good. In order for our process of democratization to be complete, the time has come for me to devolve my formal authority to such an elected leadership. The general lack of experience and political maturity in our democratic institutions has prevented us from doing this earlier.

117

Given that the line of Dalai Lamas has provided political leadership for nearly four centuries, it might be difficult for Tibetans generally and especially those in Tibet to envisage and accept a political system that is not led by the Dalai Lama. Therefore, over the past 50 years I have tried in various ways to raise people’s political awareness and encourage their participation in our democratic process. In my 10th March statement of 1969, for instance, I stated, “When the day comes for Tibet to be governed by its own people, it will be for the people to decide as to what form of government they will have. The system of governance by the line of the Dalai Lamas may or may not be there. In particular, the opinion of the forward-looking younger generation will be an influential factor.” Similarly, in my 10th March statement of 1988, I stated, “As I have said many times, even the continuation of the institution of the Dalai Lama is for the people to decide.” Since the 1980s, I have repeatedly advised the Kashag, ATPD and the public that Tibetans should take full responsibility for the administration and welfare of the people as if the Dalai Lama were not there. I informed the Chairman of the Thirteenth ATPD and the then Chief Justice Commissioner that I should be relieved of functions related to my political and administrative status, including such ceremonial responsibilities as the signing of bills adopted by the legislative body. However, my proposal was not even considered. On 31st August 2010, during the First Tibetan General Meeting (organized by ATPD), I explained this again in detail. Now, a decision on this important matter should be delayed no longer. All the necessary amendments to the Charter and other related regulations should be made during this session so that I am completely relieved of formal authority. I want to acknowledge here that many of my fellow Tibetans, inside and outside Tibet, have earnestly requested me to continue to give political leadership at this critical time. My intention to devolve political authority derives neither from a wish to shirk responsibility nor because I am disheartened. On the contrary, I wish to devolve authority solely for the benefit of the Tibetan people in the long run. It is extremely important that we ensure the continuity of our exile Tibetan administration and our struggle until the issue of Tibet has been successfully resolved. If we have to remain in exile for several more decades, a time will inevitably come when I will no longer be able to provide leadership. Therefore, it is necessary that we establish a sound system of governance while I remain able and healthy, in order that the exile Tibetan administration can become self-reliant rather than being dependent

118

on the Dalai Lama. If we are able to implement such a system from this time onwards, I will still be able to help resolve problems if called upon to do so. But, if the implementation of such a system is delayed and a day comes when my leadership is suddenly unavailable, the consequent uncertainty might present an overwhelming challenge. Therefore, it is the duty of all Tibetans to make every effort to prevent such an eventuality. As one among the six million Tibetans, bearing in mind that the Dalai Lamas have a special historic and karmic relationship with the Tibetan people, and as long as Tibetans place their trust and faith in me, I will continue to serve the cause of Tibet. March 11, 2011

Parliament and Tibetan National General Meeting beseech His Holiness the Dalai Lama to Continue to Remain as both Spiritual and Temporal Leader [Monday, 14 March 2011, 6:04 p.m.]

After holding a whole day discussion on 18 March, the Assembly passed a three-point resolution “strongly beseeching His Holiness the Dalai Lama to continue to remain as both the spiritual and temporal leader of the Tibetan people”. The resolution was presented to His Holiness through his secretaries on 19 March. The office of His Holiness in its response said “There is no change in His Holiness the Dalai Lama's decision as conveyed in detail in his earlier message. Therefore the resolution could not be accepted and have been directed to send it back.” DHARAMSHALA: The landmark Tibetan National General Meeting which was successfully concluded today unanimously approved a proposal to beseech His Holiness the Dalai Lama to assume the role of ceremonial head of state. The 4-day meeting attended by Tibetans from across the world deliberated the draft amendments to the charter on the devolution of His Holiness the Dalai Lama’s political and administrative powers to the democratically elected Tibetan leadership. The meeting also endorsed another proposal to request His Holiness to accept the inclusion of the new Preamble and responsibilities assigned to him in Article 1 in case if he turns down the proposal on ceremonial role. The Article 1 makes him the protector and symbol of the Tibetan nation. May 23 to 26th 2011

119

Delegates representing Tibetans across the world at the closing plenary session of the four-day Tibetan. National General Meeting in Dharamsala, India, on 24 May 2011

Parliament Opens Deliberation on Charter Amendments [Thursday, 26 May 2011, 4:53 p.m.]

DHARAMSHALA: The Tibetan Parliament has begun deliberation on the recommendations made during the recently concluded Tibetan national general meeting on the draft amendments to the Charter on the devolution of His Holiness the 120

Dalai Lama's political responsibilities to the elected Tibetan leadership. A three-day additional session which opened this morning will approve the amendments to the Charter. In his opening address, Mr Penpa Tsering, speaker of the Tibetan Parliament-in-Exile, informed the House that the proposed amendments to the Charter, including proposals for His Holiness the Dalai Lama to remain as the ceremonial head, was presented to him yesterday. “His Holiness the Dalai Lama categorically refused to retain the post of ceremonial head of state. Nevertheless, we have conveyed to him the appeal as the genuine aspiration of the Tibetan people living in and outside Tibet,” the speaker told the House. The speaker said His Holiness has accepted the Preamble and the roles assigned to him under 3 clauses in the Article 1. FINAL DRAFT

PREAMBLE From the time of its founding, commonly placed in the early 2nd Century BC, Tibet has existed as a sovereign nation for almost its entire history. When the Great Fifth Dalai Lama assumed the supreme spiritual and temporal leadership of Tibet in 1642, the Gaden Phodrang government he established became the legitimate government of the whole Tibetan people in the three regions of Tibet. Since then successive Dalai Lamas maintained the spiritual and temporal leadership of Tibet in this manner. His Holiness the Fourteenth Dalai Lama assumed the political leadership of Tibet, thus becoming both its spiritual and temporal leader, in 1950. The People’s Republic of China invaded Tibet and coerced its government into signing the 17-Point Agreement in 1951, in which the Gaden Podrang government was designated as the “Local Government of Tibet.” However, its legitimacy as the government of Tibet was maintained and under the terms of the said Agreement the established status, functions and powers of the Dalai Lama were guaranteed to remain unaltered. When the People’s Republic of China’s authorities in Tibet violated the 121

Agreement and resorted to the use of brute violence and repression against Tibetans, His Holiness the Dalai Lama and the Kashag (council of ministers) were compelled to escape from Tibet into exile. Immediately upon arriving in India, His Holiness the Dalai Lama repudiated the 17 Point Agreement on 18 April 1959. Whereas the Tibetan people recognize and look to His Holiness the Dalai Lama and his Kashag as their legitimate government regardless of where it may be, His Holiness established the new seat of the central Tibetan administration in India to safeguard, represent and pursue the interests of the Tibetan nation and its people without interruption. Soon thereafter, His Holiness the Dalai Lama acted upon his long cherished desire to democratize the Tibetan governance system and institutions, and in 1960 created the Commission of Tibetan People’s Deputies as the elected representative assembly of the people. The Eleventh Assembly of Tibetan People’s Deputies adopted the Charter of Tibetans in Exile, ratified by His Holiness the Dalai Lama on 28 June 1991, to be the constitutional law governing the Central Tibetan Administration in conformity with modern norms of democracy. The Charter provided that the successive Dalai Lamas shall exercise their responsibilities as head of the Tibetan nation and as chief executive of the Tibetan administration. To complete the democratization process and ensure that the future of the Tibetan people not be unduly dependent on one individual, and in full consideration of the challenges and goals before the Tibetan people, His Holiness the Dalai Lama on 14 March 2011 formally announced to the Assembly of Tibetan People’s Deputies his intention to transfer all his administrative and political powers and responsibilities to the elected leaders of the Central Tibetan Administration. In deference to His Holiness the Dalai Lama’s irrevocable decision to relinquish his administrative and political roles and in the face of His Holiness’ rejection of pleas to reconsider that decision, the Fourteenth Assembly of Tibetan People’s Deputies, in its additional session, adopted necessary amendments to the Charter to give effect to His Holiness’ directive to appropriately amend the Charter while safeguarding the continuity of the Central Tibetan Administration as the legitimate governing body and representative of the whole Tibetan people, in whom sovereignty resides.

122

By the act of ratification of the said amendments on [29 May 2011] in accordance with the present Chapter 11 of the Charter, His Holiness the Dalai Lama fully vests the Central Tibetan Administration and in particular its democratic leadership organs with the powers and responsibilities formerly held jointly by His Holiness the Dalai Lama and the Central Tibetan Administration to represent and serve the whole people of Tibet. The thus amended Charter, ratified by His Holiness the Dalai Lama, enters into force on this [29th day of May] 2011.

ARTICLE 1: PROTECTOR AND SYMBOL OF THE NATION His Holiness the Fourteenth Dalai Lama, human manifestation of Avaloketeshvara, is the guardian and protector of the Tibetan nation. He is the guide illuminating the path, the supreme leader, the symbol of the Tibetan identity and unity, and the voice of the whole Tibetan people. His authority is derived from centuries old history and heritage and, above all, from the will of the people in whom sovereignty is vested and therefore comprises the following inherent rights and responsibilities: 1. To provide advice and encouragement with respect to the protection and promotion of the physical, spiritual, ethical and cultural wellbeing of the Tibetan people, to remain engaged in the efforts to reach a satisfactory solution to the question of Tibet and to accomplish the cherished goals of the Tibetan people; 2. To provide guidance in various forms to the Assembly of Tibetan Peopleâ&#x20AC;&#x2122;s Deputies and Kashag in matters of importance to the Tibetan people, including the community and its institutions in exile, at His Holinessâ&#x20AC;&#x2122; own initiative or at the request of those bodies; 3. To meet with world leaders and other important individuals and bodies to speak on behalf of the Tibetan people, to explain and discuss their concerns and needs as well as to appoint representatives and envoys to serve the interests of the Tibetan people in any part of the world.

123

Parliament Amends Charter on Devolution of His Holiness the Dalai Lama's Formal Authority [Sunday, 29 May 2011, 8:02 p.m.] DHARAMSHALA: The 14th Tibetan Parliament-Exile, after three days of intense deliberation during its additional session, gave its stamp of approval for the devolution of His Holiness the Dalai Lama’s administrative and political powers to the democratically elected Tibetan leaders. The Parliament today presented the amendments to His Holiness the Dalai Lama for his ratification. After giving his approval, His Holiness will fully vest the Central Tibetan Administration (CTA) and in particular its democratic leadership organs with the powers and responsibilities formerly held jointly by him and the CTA to represent and serve the whole people of Tibet. During the additional session from 26 – 28 May, the Parliament approved a new preamble and inherent rights and responsibilities to be assigned to His Holiness the Dalai Lama under Article 1 of the charter. The preamble underlines “safeguarding the continuity of the Central Tibetan Administration as the legitimate governing body and representative of the whole Tibetan people, in whom sovereignty resides”. It also enshrines Tibet's position as a sovereign nation from the early 2nd century BC until the invasion by the People's Republic of China in 1951, and His Holiness the Dalai Lama's efforts in introducing democratic reforms after coming into exile in India since 1959. Under Article 1, His Holiness the Dalai Lama is the “Protector and Symbol of Tibet and Tibetan People”. His Holiness’ duties will be to provide advice and encouragement with respect to the protection and promotion of the physical, spiritual, ethical and cultural wellbeing of the Tibetan people, to remain engaged in the efforts to reach a satisfactory solution to the question of Tibet and to accomplish the cherished goals of the Tibetan people. He will provide suggestions in various forms to the Assembly of Tibetan People’s Deputies and Kashag in matters of importance to the Tibetan people, including the community and its institutions in exile, at his own initiative or at the request of those bodies.

124

He will meet with world leaders and other important individuals and bodies to speak on behalf of the Tibetan people, to explain and discuss their concerns and needs as well as to designate representatives and special envoys appointed by the cabinet to serve the interests of the Tibetan people in any part of the world. The powers vested with His Holiness the Dalai Lama as head of the executive under Article 19 have been delegated to the Kalon Tripa. Accordingly, Kalon Tripa is empowered to approve and promulgate bills and regulations passed by the Tibetan Parliament-in-Exile. Other responsibilities have been devolved to the parliament and the judiciary. Another landmark amendment made to the charter is the annulment of Council of Regency enshrined in Articles (31 – 35), provisions which earlier empower the council to assume the Dalai Lama’s role in circumstances when the latter is not acting as head of the state. The Parliament approved that the title of “Tibetan Government-in-Exile” in Tibetan language be changed to “Central Tibetan Administration”. The title of “Bod Shung Gaden Phodrang Chogle Namgyal” in the emblem was also changed to “Denpanyi Nampar Gyalgyur Chig” (translated as Truth will Prevail). The additional session of the parliament was convened against the backdrop of a fourday national general meeting on the proposed amendment to the charter from 21 – 24 May. Over 418 delegates representing Tibetans from across the world, who attended the national meeting, unanimously approved proposals to appeal to His Holiness to assume the role of ceremonial head of state in addition to the Preamble and Article 1. During his meeting with the delegates a day after the meeting on 25 May, His Holiness categorically rejected the proposal for the ceremonial head, but gave his consent to the Preamble and inherent rights and responsibilities to be assigned to him in Article 1. The new duties are not binding on His Holiness the Dalai Lama. In a letter issued to the Parliament on 27 May, His Holiness the Dalai Lama suggested changes in the Article 1 and called for immediate amendment to the charter.

125

The Dalai Lama’s Three Main Commitments of Life His Holiness the Dalai Lama will continue to commit himself to his Three Main Commitments of Life and the responsibilities recorded under Article 1 in the Preamble of the charter. Firstly, on the level of a human being, His Holiness’ first commitment is the promotion of human values such as compassion, forgiveness, tolerance, contentment and self-discipline. All human beings are the same. We all want happiness and do not want suffering. Even people who do not believe in religion recognize the importance of these human values in making their life happier. His Holiness refers to these human values as secular ethics. He remains committed to talk about the importance of these human values and share them with everyone he meets. Secondly, on the level of a religious practitioner, His Holiness’ second commitment is the promotion of religious harmony and understanding among the world’s major religious traditions. Despite philosophical differences, all major world religions have the same potential to create good human beings. It is therefore important for all religious traditions to respect one another and recognize the value of each other’s respective traditions. As far as one truth, one religion is concerned; this is relevant on an individual level. However, for the community at large, several truths, several religions are necessary. Thirdly, His Holiness is a Tibetan and carries the name of the ‘Dalai Lama’.Tibetans place their trust in him. Therefore, his third commitment is to the Tibetan issue. His Holiness’ has a responsibility to act as the free spokesperson of the Tibetans in their struggle for justice. As far as this third commitment is concerned, it will cease to exist once a mutually beneficial solution is reached between the Tibetans and Chinese. However, His Holiness will carry on with the first two commitments till his last breath.

126

Major Awards and Honors and Dignitaries Met

The Nobel Peace Prize December 10, 1989

US Congressional Gold Medal October 17, 2006

His Holiness the Dalai Lama was conferred 129 (1957 â&#x20AC;&#x201C; July 2011) major awards and honors of honorary doctorates, presidential medals, peace awards, distinguish peace leader awards, human rights and liberty awards, community leadership awards, Man of the Year Award, gold medals, inspiration and compassion awards, international freedom awards, Honorary Citizenships, Prize for Love and Compassion, Shine A Light Award, Life Time Achievement Award including the Nobel Peace Prize and US Congressional Gold Medal from various universities, parliaments, congress, and international organizations from many countries. Books His Holiness the Dalai Lama has authored more than 108 books on Buddhism, spirituality, loving kindness, compassion, moral ethics, mind and science, happiness, and universal responsibility. Dignitaries Met: His Holiness the Dalai Lama has travelled far and wide and met many heads of states, kings, queens, religious leaders, scholars, heads of international institutions and organizations, and many more in all the continents of this world. The Dalai Lama continues to meet people from all walks of life to promote Three Commitments of his Life to create a global happy family. Please visit www.dalailama.com for details on His Holiness the Dalai Lama and his numerous activities to make this world a better place for all beings.

127

New Administrative Structure

Third directly elected Kalon Tripa Dr. Lobsang Sangay (L), takes oath of office and secrecy beforetheChief Justice Commissioner of Central Tibetan Administration, Mr. Ngawang Phelgyal (R), HisHoliness the Dalai Lama flanked by out-going Kalon Tripa Prof. Samdhong Rinpoche (L), and Speaker Penpa Tsering (R) at swearing-in ceremony at Tsuglangkhang, the main temple in Dharamsala, India on August 8, 2011/photo by Namgyal Tsewang

Population

Protector and Symbol of the Nation

His Holiness the Dalai Lama

Administration

Democratic and popularly elected

Head of State

Kalon Tripa

Judiciary

Tibetan Supreme Justice Commission

Legislature

Tibetan Parliament-in-Exile with 44 members

128

Executive

Major NGOs

Tibetan Youth Congress (TYC), Tibetan Womenâ&#x20AC;&#x2122;s Association (WTA), National Democratic Party of Tibet (NDPT). GU-Chu-Sum Movement

Foreign Missions Based in New Delhi, Kathmandu, New York, London, Geneva, Moscow, Brussels, Canberra, Tokyo, Pretoria and Taipei Livelihood

Agriculture, agro-industries, carpet weaving and exports, service sector. The winter sweater selling business is the economic

mainstay of about 70 percent of the exile population in India Education

Total schools enrolment is 85 to 90 percent of the school-aged children in exile

The Three Autonomous Institutional Bodies within CTA: The Election Commission The Public Service Commission The Office of the Auditor General Kuger Yigtsang

Private Office of His Holiness the Dalai Lama

Source: The Official Website of Central Tibetan Administration, Dharamsala, India Please visit http://www.tibet.net for details on Central Tibetan Administration, India

129

Dhanglang Chatrel (Green Book) Tibetan Voluntary Contribution Introduction: The hostile transformation that swept the whole of Tibet following its armed occupation by the Communist Chinese in 1959 had culminated into His Holiness the Dalai Lama, Tibet's spiritual and temporal leader, escaping from the impending dangers into exile, in India. His Holiness's decision to seek asylum in India was mainly influenced by his firm determination to continue the struggle for regaining freedom for his people and preserving their distinct and unique cultural, religious and traditional heritage. In view of providing immediate rehabilitation of the hundreds and thousands of people, who followed His Holiness the Dalai Lama into exile and primarily to regain Tibet's lost freedom, the Central Tibetan Administration was established as a continuation to the legitimate Government in Tibet. More than fifty years on, today the Tibetan refugees have emerged as the most successful and flourishing community among the refugee communities in the world. The Central Tibetan Administration can today boast of its positive contributions towards various global concerns - be it the creation of environmental awareness or the protection of various aspects of human rights or the promotion of democratic institutions. These achievements are mainly due to the efforts of Tibetan people both inside and outside Tibet, under the charismatic leadership of His Holiness and the presence of democratically elected stable government, which has received unstinted support and legitimacy from the wide spectrum of international community. Chatrel: Its background Among the many indispensable conditions responsible for making the Central Tibetan Administration a sound foothold, an early development of Tibetan Freedom Movement, whose main activity is to collect Chatrel, forms one of the most important 130

parts. In 1972 at Sarnath, Varanasi, a group of devoted Tibetans had resolved to spearhead the establishment of what is now referred to as "Tibetan Freedom Movement" in the Tibetan exile community. The governing members of the Tibetan Freedom Movement convened its preliminary meeting at Dharamsala on 30th July, 1972 during which resolution pertaining to the procedures for payment of Chatrel by all the Tibetans were passed. 1. It was resolved during the meeting that to look after present and future welfare of Tibetan people, a firm and stable government is a must and it could be possible only if a regular source of finance can be arranged. As such beginning from 1st August, 1972 all the Tibetans are to make contribution in the form of Chatrel and certain percentage of monthly salary in case of salaried persons. 2. The meeting also underlined that to recognize Tibetan government in exile as a legitimate government of Tibetans by all the Tibetan and to signify this exile recognition, every individual Tibetan must contribute voluntary tax and thereby render legitimacy to the government. This will go a long way to lend credibility to the government while the contributors can make legitimate claim of being the subject of the Tibetan government in exile. Since the presence of such system of making Chatrel have important political significance, all Tibetans to pay Chatrel and the amounts and procedures for contributions are to be finalized at this meeting. Chatrel: Its significance On the basis of the resolution passed in the preliminary general meeting of the Tibetan Freedom Movement, which was held on 30th July 1972, the 11th Assembly of the Tibetan People's Deputy had on 1st April 1992 adopted a law on the Chatrel to be contributed by the Tibetan Community in exile. As enshrined in the Charter of the Tibetans in exile, contribution of Chatrel by the people of Tibet is recognized as one of their main duties and accordingly the contribution are being collected on a regular basis. Chatrel: Its goals and needs The existence of Chatrel symbolizes the Tibetan people's recognition of their Government-in-exile. Besides, in the international community, it also enables to portray the exile government headed by His Holiness the Dalai Lama as a legitimate government.

131

It exhibits the Tibetan people's support towards augmentation of the exile government's financial requirements. It also exhibits popular support for a stable Tibetan government-in-exile until Tibet regains its freedom. From the legal point of view, those who contribute towards Chatrel are recognized as bonafide Tibetans in exile Rights and Duties of the people of Tibet The payment of Chatrel is not only the right but also the responsibility of the Tibetan people as enshrined in article 13 of the Charter of the Tibetans in exile. As such all the Tibetans must pay voluntary tax. Conclusion: Being in exile, the payment of tax by the Tibetans was named as "Voluntary Tax". If it is referred to by any other names such as; donation, fund etc. then the very purpose of involving the general public for making contributions to the exile government, which is to show the existence of the system of paying taxes as in any other government, will be undermined. Payment of voluntary tax is considered among the duties of the citizens in article 13, clause 4 of the Charter. And since one is not entitled to the rights of citizen without performing one's duties as a citizen, the payment of voluntary tax can be also considered as a right. The need for making contributions towards voluntary tax by all the Tibetans has very important political significance. Thus, collecting voluntary tax is the major work of the respective members of Tibetan Freedom Movement and all the Tibetans should also pay it promptly by their own accord.

132

Suggested readings for details

Tibetan Government- in Exile This book provides a detailed account of the structure and political strategies of the Tibetan government-in exile, the Central Tibetan Administration (CTA), in northern India. Since its founding in 1959, it has been led by the 14th Dalai Lama who struggles to regain the Tibetan homeland. Based on a theoretical approach on exile organizations a " and extensive empirical studies in Asia a " this book discusses CTAa (TM)s political strategies to gain national loyalty, and international support, in order to secure its own organizational survival and the ultimate goal: the return to Tibet.

Immigrant Ambassadors Stanford University Press, 2009 - Political Science - 266 pages The Tibetan Diaspora began fifty years ago when the current Dalai Lama fled Lhasa and established a government-in-exile in India. For those fifty years, the vast majority of Tibetans have kept their stateless refugee status in India and Nepal as a reminder to themselves and the world that Tibet is under Chinese occupation and that they are committed to returning someday.

Tibet Author(s): Lazar, Edward Synopsis: Essays by Tibetans in exile who continue to struggle for Tibetan independence. Their continuing resolve to end China's violent suppression and colonization of Tibet reflects the inner strength and determination of the Tibetan people, and a faith that the international community will act in support of a liberated Tibet.

133

ÂÑ /ë+-9$-/1,-#1$-0-8Ü,-ý7Ü-hÜ0<-0*ß,-"ß$<-þè:Ê 4. Justification of Tibetan Independence

133

Independent Tibet – at a Glance

135

a) b) c) d) e) f) g) h) i) j) k)

Head of State Seat of Tibetan Government in Tibet Tibetan National Flag Tibetan National Emblem/Seal Tibetan National Anthem Map of Independent Tibet and its neighboring countries Treaties Currency of Independent Tibet Tibetan Army Tibetan Language and Literature Postal Stamps of Independent Tibet

l) Tibetan Flag’s International Appearance m) Tibetan Passport

137 138

Treaties and Conventions 1 2 3 4

The First Tibet-China Relationship Treaty 821 A.D. Treaty of 823 A.D. Demarcating the Border between Tibet and China Tibet Mongolia Treaty of 1913 The Simla Convention between Tibet, Britain, and China in 1914

139 140 142 145 150

List of Other Treaties:

a) Peace Treaty between Ladakh and Tibet at Tingmosang 1684 b) Ladakhi Letter of Agreement 1842 c) Agreement between Tibet and Kashmir 1852 d) Treaty between Tibet and Nepal 1856 e) Chefoo Convention 1876 f) Convention Relating to Burmah and Thibet 1886 g) Convention between Great Britain and Tibet 1904 h) Convention between Great Britain and China Respecting Tibet 1906

134

i) Agreement between Great Britain, China and Tibet Amending Trade Regulations of 1893 j) Anglo-Tibetan Declaration 1914 k) Anglo-Tibetan Trade Regulations 1914 l) Agreement for the Restoration of Peaceful Relations between China and Tibet 1918 m) Supplementary Agreement Regarding Mutual Withdrawal of Troops and Cessation of hostilities between Chinese and Tibetans 1918

5. Tibet at the Asian Relations Conference 1947

151

6. The Full Story of â&#x20AC;&#x153;The 17 Point Agreementâ&#x20AC;?

152

Suggested readings for details

The Status of Tibet THE STATUS OF TIBET: HISTORY, RIGHTS, AND PROSPECTS IN INTERNATIONAL LAW

Michael C. van Walt van Praag By van Walt van Praag,Michael C.

The Great Tibetan Stonewall of China Author(s): Berkin, Martyn Synopsis: The status of Tibet in international law and international policy on Tibet, including a supplement containing constitutional documents and basic treaties.

Corpus of Early Tibetan Inscriptions Author(s): Richardson, Hugh Synopsis: The inscriptions cover the years 764-840, the most well known being the treaty of 821/822 between Tibet and China, recorded on a stone pillar outside the Jokhang.

Tibet: The Position in International Law Author(s) : McCorquoda, Robert and Orosz, Nicholas Synopsis: Papers from a conference of leading international lawyers from 14 countries held in 1993 in London to consider the claims of the Tibetan people to the right of self-determination. Two committees, each under a judge, examined in detail the material evidence, including submissions by the Chinese government.

170

Uncompromising Tibet Author(s): Von Effra, Wolfgang Synopsis: The author relates how Tibet has, since the beginning of written history, relentlessly fought and negotiated with foreign powers in different eras and circumstances, always to emerge as a nation uncompromising on the question of its freedom

Hidden Tibet: History of Independence and Occupation, and traces the history and development of Tibetan culture and religion from ancient times to the present day. Authored by Dr. Segius L. Kuzmin, Senior Scholar of Russian Academy of Sciences, the book was released on the March 10 2010, the 51st anniversary of the Tibetan National Uprising Day.

Please visit: Tibet Justice Center, Oakland, CA www.tibetjustice.org for legal materials on Tibet.

171

ÃÑ +/ß-07Ü-:0Ê 5. THE MIDDLE-WAY APPROACH: A FRAMEWORK FOR RESOLVING THE ISSUE OF TIBET

170

THE MIDDLE-WAY APPROACH A FRAMEWORK FOR RESOLVING THE ISSUE OF TIBET (Strasbourg Proposal June 15, 1988)

171

MEMORANDUM ON GENUINE AUTONOMY FOR THE TIBETAN PEOPLE

176

Presented by the Envoys of His Holiness the Dalai Lama to the Government of the People’s Republic of China (PRC) at the eighth round of talks in Beijing on October 31, 2008

Note on the Memorandum on Genuine Autonomy for the Tibetan People

189

Presented by the Envoys of His Holiness the Dalai Lama to their Chinese counterparts of PRC during the ninth round of dialogue in Beijing from January 26 to 31, 2010

Source: Department of Information and International Relations (DIIR) Central Tibetan Administration, Dharamsala, India

Suggested readings for details

Why the Dalai Lama Matters His Act of Truth as the Solution for China, Tibet, and the World Synopsis: His Holiness the Dalai Lama is an extraordinary example of a life dedicated to peace, non-violence, and unity. Why the Dalai Lama Matters explores just why he has earned the world's love and respect, and how restoring Tibet's autonomy within China is not only possible, but highly reasonable, and absolutely necessary. In the few decades since the illegal Chinese invasion of Tibet, Tibetans have seen their ecosystem destroyed, their religion, language, and culture repressed, and systematic violence against anyone who dares acknowledge Tibetan sovereignty. Yet, above it all, the Dalai Lama has been a consistent voice for peace. His inter-religious dialogues, honest, humble demeanor, and sense of compassionate justice sets him apart in a world at war with itself.

Samdhong Rinpoche Uncompromising Truth for a Compromised World By Robert, Donovan

Synopsis: This book presents the views of the first elected prime minister of the Tibetan government in exile, a Tibetan Lama who is deeply committed to non-violence and to bringing spiritual values to politics.

Chinaâ&#x20AC;&#x2122;s Tibet Policy Author(s): Dawa Norbu Synopsis: An important new study by a leading Tibetan scholar of the historical Sino-Tibetan relationship, analyzing the question in a wider international context, and examining possible avenues of solution.

204

Tibet Unconquered An Epic Struggle for Freedom Author(s): Wolff, Diane The author explores the status of Tibet over eight hundred years of history. From the Mongol invasion, to the emergence of the Dalai Lama, Wolff investigates the history of political and economic relations between China and Tibet. She creates a forward-thinking blueprint for resolving the China and Tibet problem, grounded in the history of the region and the reality of today's political environment that could guide both countries to peace.

205

GOVERNMENT RESOLUTIONS AND INTERNATIONAL DOCUMENTS ON TIBET (UP TO 1989) The Nobel Peace Prize Norwegian Nobel Committee, Oct.5, 1989 United States Congress, Oct. 5, 1989

His Holiness the Dalai Lama’s Peace Proposals Five Point Peace Plan, Sept. 21, 1987 Strasbourg Proposal, June 15, 1988

United Nations General Assembly Resolution 1353 (XIV), Oct. 21, 1959 Resolution 1723 (XVI), Dec. 20, 1961 Resolution 2079 (XX), 1965

Parliamentary Resolutions European Parliament, Oct. 14, 1987 Council of Europe, Oct. 5, 1988 European Parliament, March 15, 1989

United States United States Foreign Relations Authorization Act, Dec. 22, 1987 United States Congress, Sept. 16, 1988 United States Congress, March 15, 1989 United States Congress, May 16, 1989

West Germany and Italy Bundestag, Oct. 15, 1987 Parliament, April 12, 1989

International Commission of Jurists The Question of Tibet and Rule of Law, 1959 Tibet and Chinese People’s Republic, 1960

U.N. Declaration of Human Rights, 1948 U.N. Declaration of the Granting of Independence to Colonial Countries and People, 1960 List of U.N. Conventions Signed by the People’s Republic of China Please read Government Resolutions and International Documents on Tibet by Office of Information and International Relations, Central Tibetan Administration, Dharamsala, published in December 1989. 206

MAJOR TIBETAN NON-GOVERNMENTAL ORGANIZATIONS

Tibetan Youth Congress (TYC) www.tibetanyouthcongress.org Tibetan Womenâ&#x20AC;&#x2122;s Association (WTA) www.tibetanwomen.org National Democratic Party of Tibet (NDPT) www.ndp4tibet.org Gu-Chu-Sum Movement www.tibet.org/Resources/TSG/Groups/guchusum.html

207

List of Global Tibet Support Groups Please visit www.tibet.org/Resources/TSG for Tibet Support Groups Global Directory: Africa, Asia, Australia/South Specific/Europe/North America/ South America. The list can be viewed in different world languages.

208

ENVIRONMENTAL DEVASTATION IN TIBET AS A RESULT OF CHINESE OCCUPATION In 1949/1950, the Peopleâ&#x20AC;&#x2122;s Republic of China invaded and has occupied Tibet in violation of international laws and norms. The ensuing cycle of resistance and repression culminated in a national uprising against the Chinese on March 10, 1959. Over an 18 month period, troops brutally killed over 87,000 Tibetans in the central part of Tibet alone. His Holiness the Dalai Lama and 80,000 Tibetans were forced into exile. Well over half of Tibetâ&#x20AC;&#x2122;s original territory has been incorporated into the contiguous Chinese provinces with only Central Tibet (U-Tsang) and parts of Eastern Tibet (Kham) remaining as the so-called Tibet Autonomous Region. WILDLIFE DECIMATION: Prior to the Chinese invasion, there existed a strict ban on the hunting of wild animals in Tibet. The Chinese have not enforced such restrictions. Indeed, the trophy hunting of endangered species has been actively encouraged. Rare Tibetan animals, such as the snow leopard are hunted for their fur and sold for large sums of money in the international market. A permit to hunt a rare Tibetan antelope is US$35,000 and an argali sheep US$23,000. Deer antlers, musk, bones and other parts of the wild animals are used in Chinese medicine. A large number of antelope, gazelle, blue sheep and wild yak are being poached by hunters to supply meat to markets in China, Hong Kong and Europe. China is monopolizing international attention and using the giant panda to earn hard cash as well as to gain political leverage from influential countries, even as the species is threatened with extinction. China announced on 17 August 1995 that it will give two giant pandas to Hong Kong in 1997 to mark the change of sovereignty. Earlier, China gave two pandas to the then British Prime Minister, Edward Heath and a pair to the US President Richard Nixon. There are now only about 1,000 giant pandas left in the wild. According to a Chinese researcher, there are eighty-one endangered species on the Tibetan Plateau, which includes 39 mammals, 37 birds, 4 amphibians and 1 reptile. Only after the last tree has been cut down, only after the last rivers has been poisoned, only after the last fish has been caught, only then will we realize that money can not be eaten. Cree Indian Prophecy DEFORESTATION: Parts of southern and eastern Tibet boast some of the best quality forest reserves in the world. Large fertile forest belts contain trees with an average height of 90 feet and average girth of 5 feet or more. Although they took hundreds of years to mature, they are now indiscriminately destroyed in the name of

209

?development?. An estimated 70,000 Chinese work in this industry. Similar conditions prevail in other regions of Tibet such as Markham, Gyarong, Nyarong and other areas in the Eastern and Kongpo regions of Tibet. Tibet had 25.2 million hectares of forests in 1959, but only 13.57 million hectares in 1985; a 46 percent drop. Regrettably, this figure grows each day. By Chinaâ&#x20AC;&#x2122;s own estimate, up to 80 percent of the forests in Tibet have been destroyed. The Chinese have removed over US$54 billion worth of timber from Tibet between 1959-1985 and, due to mismanagement; much of the wood has been simply left to rot on riverbanks or in logjams. Reforestation is minimal and is often unsuccessful. Massive deforestation, mining and intensified agricultural patterns in Tibet contribute to increased soil erosion. Deposition of silt in rivers that flow from the Plateau causes siltation downstream throughout the continent raises riverbeds to cause major floods and increases the chances for landslides. The Yangtze flood in 1998, which claimed the lives of thousands and resulted in an economic loss of US$37 billion, was blamed by President Jiang Zemin on the rampant deforestation on the Tibetan Plateau. Additionally, scientists associate frequent floods that devastate Bangladesh as being directly associated with deforestation in Tibet. The impact of the Tibetan Plateau on the global climatic pattern is significant. Scientists have observed that there is a correlation between natural vegetation on the Tibetan Plateau and the stability of the monsoon. Monsoon rain is indispensable for the bread-baskets of south Asia. However, strong monsoon rain causes havoc in these regions in the form of floods, erosions and landslides. Scientists have shown that the environment of the Tibetan Plateau affects the global jet streams that blow over it. This in turn may cause Pacific typhoons and the ?El Nino? (warm ocean current) phenomenon, which stirs up ocean water and disrupts ecosystems in North and South America, Australia and Africa. AGRICULTURAL MISMANAGEMENT: During the 1960s, the Chinese imposed agricultural reforms on Tibetans in Tibet, which led to widespread famine throughout the country. High altitude overgrazing and intensive agricultural production has resulted in the loss of many medicinal herbs and food plants, and has destroyed much of the winter food supply. These programs have also caused wind and water erosions, which leads to desertification. According to Chinese estimates, approximately 120,000 square kilometers in China and Tibet have become desert as a result of human activity. Of the available rangeland in Tibet, at least 30 percent is considered degraded.

210

Chinese authorities reportedly are forcing Tibetan farmers to buy and use chemical fertilizers and insecticides. Tibetan farmers claim that these fertilizers are highly harmful to the crops as well as to the environment. We are at war with Nature and if by chance we win the war, we shall be the losers. E.F. Schumacher, Author of Small is Beautiful. POPULATION TRANSFER PROGRAMMES: One of the greatest threats to Tibetan people, culture and environment is the massive influx of Chinese civilians and military personnel into Tibet, especially through population transfer programs. In 1949, the Tibetan capital, Lhasa, had approximately 1,000 Chinese inhabitants, however today their population has skyrocketed to 200,000 and Chinese in Lhasa outnumber Tibetans 3:1. Throughout Tibet itself, the 6 million Tibetans are outnumbered in their own country by the 7.5 million Chinese. As a result of this population transfer, Tibetans have been marginalized in economic, educational, political and social spheres and the rich cultural tradition of the Tibetan people is rapidly disappearing. In 2000, China had hoped to receive a US$40 million loan from the World Bank to resettle 60,000 ethnic Chinese into northeastern Tibet. A swelling of world-wide support educated many on Chinaâ&#x20AC;&#x2122;s population transfer programs and persuaded the World Bank to drop the project. The Environmental Impact Assessment (EIA) reports of Development projects, a common assessment required in other countries are non-existent under the totalitarian Chinese regime. On top of this, these development projects serve to benefit the Chinese immigrants and encourage their immigration further into Tibet, thus reducing Tibetans to second-class citizens in their own country and violating the fundamental rights of the Tibetan people. HYDROELECTRIC PROJECTS: About 100 kilometers southwest of Lhasa is one of Chinaâ&#x20AC;&#x2122;s most unsustainable and environmentally catastrophic development projects?. The hydroelectric station at Yamdrok Tso (Yamdrok Lake) will cause this lake, which is sacred to Tibetan Buddhists, to dry up. In 1993, the fresh water springs in the area became dry and Tibetan villagers were forced to drink the water from Yamdrok Tso. This resulted in health problems such as diarrhea, loss of hair and skin diseases. Tibetans living in the area lost 16% of their agricultural land permanently to the project. It has been estimated that the lake will be drained completely within 20 years. This project is a clear example of the top down totalitarian Chinese approach, which

211

displays a blatant disregard for the welfare of Tibetan people, their environment and their cultural and religious convictions. This project is a clear example of the top down totalitarian Chinese approach, which displays a blatant disregard for the welfare of Tibetan people, their environment and their cultural and religious convictions.

NUCLEARIZATION AND MILITARIZATION The existence of nuclear waste in Tibet was denounced by His Holiness the Dalai Lama at a press conference in Bangalore, India, in 1992. Beijing as usual, denied the existence of any nuclear waste dumping in Tibet. However, recently China had admitted to dumping of nuclear waste in Tibet. Chinese official news agency, Xinhua reported on 19 July 1995 that there is a "20 square meter dump for radioactive pollutants" in Haibei Tibetan Autonomous Prefecture near the shores of lake Kokonor, the largest lake on the Tibetan Plateau. In 1984, China Nuclear Industry Corporation offered Western countries nuclear waste disposal facilities at US $ 1500 per kilogram. The reports suggested that around 4000 tones of such nuclear waste would be sent to China by the end of the 20th century (Nucleonic Week 1984). The "Ninth Academy" or "Factory 211" or "North Nuclear Weapons Research and Design Academy" is China's top secret nuclear city adjacent to the town of Haiyan in the Haibei Tibetan Autonomous Prefecture, Amdo (Qinghai Province). Dr. Tashi Dolma worked at the Chabcha Hospital, directly south of the nuclear city and reported that seven children of nomads whose cattle grazed near the academy developed cancer that caused their white-blood-cell count to rise uncontrollably. An American doctor conducting research at the same hospital reported that these symptoms were similar to cancers caused by radiation after Hiroshima and Nagasaki bombings in 1945. In the year 1989-1990, 50 people died in Thewo, Amdo all from mysterious causes. Twelve women gave birth in summer 1990 and every child was dead or died during birth. A Tibetan woman named Tsering Doma, aged 30, has given birth 7 times and not a single child has survived. All of China's openly documented nuclear tests have been carried out at Lopnor in Xinjiang province, northwest of Tibet. These tests have been linked to the increase in cancer and birth defects, but no medical investigations have been carried out. 212

According to International Campaign for Tibet (ICT), the first nuclear weapon was brought onto the Tibetan Plateau in 1971 and stationed in the Tsaidam (Ch:Qaidam) Basin, north Amdo. Several reports have claimed that nuclear missiles are stationed at Nagchuka,150 miles north of Lhasa. It was also confirmed there are three nuclear missile deployment sites in Amdo which are at Large Taidam, Small Tsaidam and Terlingkha (Ch:Delingha) which house Dong Feng Intercontinental Ballistic Missiles (DF- ICBMs )with a range of 7,000 km. Tsaidam basin is known to be one of the most advantageous deployment sites for China because of its high altitude and isolation. A new missile production centre is located at Drotsang (Ch: Ledu), 63 km east of Siling (Ch: Xining). It has been producing anti- frigate missiles which are being tested in Lake Kokonor and the secret code number of this Centre is 430 (Chutter 1998). It was stated that 20 intermediate range ballistic missiles (IRBM) and 70 medium range (MRBM) were stationed in Nagchuka. It is reported to have the largest airforce unit stationed at any secluded site. The sophisticated underground storage complex of Dhoti Phu, 3.5 km northwest of Drapchi Prison reported contains missiles known as di due kong (ground to air) and di dui di (surface to surface). A large underground missile storage centre is located at Payi town in Kongpo Nyingtri, TAR and the secret code number is 809 (Ch: Pa Ling Jue). During mock military exercise, a large number of such missiles are taken out of the complex which is mounted on 20 trucks and some of which had fins. During these exercises, missiles were launched vertically and horizontally to hit pre-arranged targets (chutter, 1998). Once a peaceful buffer state between India and China, Tibet has been militarized to the point of holding at least 300,000 Chinese troops and up to 1/4 of China's nuclear missile force. The militarization of the Tibetan Plateau profoundly affects the geopolitical balance of the region and cause serious international tension. The Chinese military presence includes: • • • •

An estimated 300,000 to 500,000 troops of which 200,000 are permanently stationed in the so called Tibet Autonomous Region. 17 secret radar stations and 14 military airfields. 8 missiles bases (Nyingtri in Kongpo, Lhasa, Drotsang, Siling,Terlingkha, Small Tsaidam, Large Tsaidam, Golmud and Nagchuka) At least 81 ICBMs, 70 medium- range missiles and 20 intermediate range missiles

213

WHY SAVE TIBETâ&#x20AC;&#x2122;S ENVIRONMENT? Tibet, popularly known as the "Roof of the World", existed for over 2,000 years as a sovereign nation, with its three administrative regions, Kham, Amdo and U-Tsang, spanning 2.5 million sq. km. Communist China invaded the country in 1949. And today Beijing refers only to the so-called Tibet Autonomous Region (1.2 million sq. km) created in 1965 as "Tibet". The Tibetan Plateau is the highest and largest plateau on earth and towers over the continent of Eurasia. It is home to over 5,000 higher plant species and over 12,000 species of vascular plants, 532 different species of birds, 126 identified minerals and has rich old growth forests. It is also the source of many of Asia's major rivers whose tributaries are the lifeblood of millions of people in the Asian continent. Our research figures show that rivers originating from Tibet sustain the lives of 47 per cent of the world's population. Thus, the environmental issue of Tibet is not an inconsequential regional issue; it has a huge global significance warranting international attention. Scientists have shown that the environment of the Tibetan Plateau affects the global jet streams that blow over it. This in turn causes Pacific typhoons and the El Nino (warm ocean current) phenomenon, which stirs up ocean water causing disruption to marine food chains, affecting the weather patterns and the economy of Peru, Ecuador and the California coastline of USA, while New Zealand, Australia, India and Southern Africa reel under dreadful drought. It also has an important influence on the monsoon, which provides essential rainfall for the breadbaskets of South Asia to meet the food needs of millions of people. The monsoon contributes 70 per cent to India's annual rainfall. But excessive rain leads to flooding while little or no rain causes drought and famine in South Asia. Ever since the Chinese occupation of Tibet, widespread environmental destruction has taken place due to logging of virgin forests, uncontrolled mining, water pollution and nuclear waste dumping, which has resulted in the degradation of grasslands, extinction of wildlife, desertification, floods, soil erosion and landslides. Also, the transfer of huge numbers of Chinese settlers into Tibet demonstrates the colonial nature of Chinese rule. Under such a system, Tibetans have been marginalized in the economic, educational, political and social spheres and Tibet's rich culture and traditions are rapidly disappearing.

214

Given the high altitude and the extreme climatic conditions of Tibet, the damage caused to the environment and the fragile mountain ecosystem is becoming irreversible. This is a cause of great concern not only for the Tibetan people; it has much larger ramifications. More than ever before, the need to save the Tibetan Plateau from ecological devastation is urgent because it is not a question of the survival of Tibetans, but half of humanity is at stake. It is for this reason that His Holiness the Dalai Lama included the protection of Tibet's environment as one of the points in his Five-Point Peace Plan for Tibet, and spoke of Tibet becoming an oasis of peace and non-violence where man and nature will coexist harmoniously. Through extensive research this report details the destruction of Tibet's environment and the inherent dangers to our planet today. We hope this publication will fill a knowledge gap and help increase ecological awareness about Tibet to save its unique and fragile environment. Source: Department of Information and International Relations, Dharamsala, India

Please go to page 13, Environmental Conditions to know the environmental conditions in Tibet before the Chinese in invasion 1949 and occupation in 1959.

215

/ë+-,$-#Ü-+-P7Ü-#,<-Y$<Ê THE CURRENT SITUATION IN TIBET

Please visit the following websites for information on current situation of Tibet Central Tibetan Administration, Dharamsala Tibetonline.tv Tibet.net Tibetan Parliament in Exile, Dharamsala Chithu.org International Campaign for Tibet, Washington D.C. USA www.savetibet.org

Tibetan Centre for Human Rights and Democracy, Dharamsala, India www.tchrd.org

Students for a Free Tibet, New York, USA www.studentsforafreetibet.org

International Tibet Network www.tibetnetwork.org Phayul.com

216

Suggested readings for details

Tibetâ&#x20AC;&#x2122;s Last Stand? The Tibetan Uprising of 2008 and China's Response Author(s): Smith, Warren Synopsis: This deeply knowledgeable book offers the first sustained analysis of the 2008 uprising in Tibet, which revealed much about Tibetan nationalism and even more about Chinese nationalism. Retracing the complex history between China and Tibet, noted and respected expert Warren Smith describes the uprising itself and explores its broader significance for Chinese-Tibetan relations. He sharply criticizes China's use of heavy-handed propaganda to recast the uprising and obscure its origins and significance. The book convincingly shows that far from becoming more lenient in response to Tibetan discontent, China has determined to eradicate Tibetan opposition internally and coerce the international community to conform to China's version of Tibetan history and reality.

Hostile Elements A Study of Political Imprisonment in Tibet: 1987-1998 Author(s): Marshall, Steven D and Tibet Information Network Synopsis: A thorough treatment, with data, charts and statistical analysis.

Freeing Tibet 50 Years of Struggle, Resilience, and Hope Author(s): Roberts, John B and Elizabeth A. Roberts Synopsis: This is the story of the fifty-year long struggle for the Tibetan cause, from its Cold War beginnings to the present.

217

Suppressing Dissent: Hostile Elements II Political Imprisonment in Tibet, 1987-2000 Author(s): Tibet Information Network and Marshall, Steven D Synopsis: This report describes how the trend of declining numbers of political prisoners in Tibet is shaped by hardline political campaigns, severity of punishment in prisons and stringent security policies in Tibetan regions.

Tibet's War of Peace: A Nation's Nonviolent Struggle for Freedom By Dennis Cusack -------------------In Tibet's War of Peace, Dennis Cusack tells the story of the people and events behind the world's best-known but least understood contemporary nonviolent campaign. Cusack describes its evolution, its philosophical foundation, and its political realities. He concludes with a provocative vision of its possible future.

Tibet and China in the Treaty from Century John Heath's overview lends perspective to this conflict through an impartial examination of the situation as it stands, as well as to how it has arrived at the present state of affairs. Heath enquires into the origin of Mao Zedong's influences, rise to power and eventual decision to invade Tibet and examines Chinese policy towards the country from Mao's time right up to the recent change of administration headed by Hu Jintao. Simultaneously, Heath reports on the various changes Tibetans have faced in modern times, from eroding cultural traditions and ecology to economic development. The second part of the book addresses the contentious human-rights aspect to China's actions in Tibet, and explores the very real, and realistic, question of how to actually negotiate with China.

218

SELF-IMMOLATIONS BY TIBETANS Last Updated: April 16, 2014, 14:47 EST (Source: International Campaign for Tibet, Washington DC, USA) This list provides summary details of the self-immolations by Tibetans in the PRC since February, 2009 (all except one, by a Tibetan woman in Beijing, have taken place in Tibet). A list below provides details of self-immolations by Tibetans in exile. The Chinese authorities in Tibet have intensified measures to prevent information reaching the outside world about the self-immolations. This has been combined with a more aggressive and formalized response to the self-immolations, involving harsh sentencing and torture for those suspected of involvement, even if that is simply bearing witness. Due to this climate, it is impossible for this list to be fully comprehensive, and it is indicated on the list where circumstances of the selfimmolations are not fully known. A map marking the locations of the self-immolations in Tibet can be viewed here. For further information and details of the lives of a number of those who self-immolated and the statements they left behind. (ICT report, Storm in the Grasslands: Selfimmolations in Tibet and Chinese policy) The first self-immolation in Tibetan society in the modern era took place in exile in Delhi, India, on April 27, 1998, when Thubten Ngodrup set himself on fire â&#x20AC;&#x201C; and later died â&#x20AC;&#x201C; as a Tibetan Youth Congress hunger strike was broken up by Indian police. Since then, five more Tibetans have set fire to themselves in exile, detailed in the enclosed list. Thinley Namgyal Kunchok Tsering Dickyi Choezom Dolma Wangyal Ngawang Norphel Lobsang Palden Sangay Dolma Tenzin Khedup Unknown Tamdrin Kyab Tamdin Thar Lobsang Dorje Tamdrin Dorjee Rikyo Phagmo Samdup Lubhum Gyal Dargye Tsultrim Gyatso Tsering Dundrup Dorje Tseten Kunchok Tseten Wangchen Norbu Choepak Kyap Tsering Gyal Sangdag Tsering Sonam Shichung Chagmo Kyi Thubten Nyandak Kunchok Sonam Khabum Gyal Rinpoche & Atse* Wangchen Dolma Tenzin Dolma Chimey Palden Tenzin Sherab Nyangchag Bum Tenpa Darjey Losang Dawa Nyangkar Tashi Lobsang Sherab Konchok Woeser Gonpo Tsering Sonam Dargye Chugtso Jinpa Gyatso Lobsang Tsultrim Unknown (female) Dorjee Jamyang Palden 219

Konchok Tenzin Lhamo Kyab Kalkyi Lobsang Thogme Kunchok Wangmo* Sangdag Tsesung Kyab Phagmo Dundrup Rinchen Sonam Dhargye NamlhaTsering Drugpa Khar Lobsang Namgyal Konchok Kyab Tsering Tsering Tashi Wangchen Kyi Kunchok Pelgye Pema Dorjee Lobsang Geleg Sungdue Kyab Kunchok Kyab Tsering Namgyal Wande Khar Sanggye Tashi Kelsang Kyab Gonpo Tsering

Samdrup Dorjee Kyab Tamding Tso Tsegyal Dorjee Lhundrup Tsewang Kyab Lhamo Tseten Tsepo Tenzin Dorje Rinchen Dhondup Lhamo Kyab Tamdin Dorje Sangay Gyatso Gudrub Yangdang Passang Lhamo Lobsang Damchoe Lobsang Kelsang Lungtok Tashi Chopa Dolkar Tso Lobsang Tsultrim Losang Lozin Tsewang Dorjee

Gepey Dorjee Rinchen Tsering Kyi Nangdrol Damchoe Sangpo Lobsang Gyatso Tenzin Choedron Sonam Rabyang Rinzin Dorje Losang Jamyang Sonam Wangyal Tsultrim Tennyi Tenzin Phuntsog Palden Choetso Dawa Tsering Tenzin Wangmo Norbu Damdrul Choepel Kayang Kelsang Wangchuk Lobsang Kelsang Lobsang Kunchok Tsewang Norbu Phuntsog Tapey

131 Tibetans have self-immolated in Tibet and China since February 27, 2009. A Rinpoche and his niece, died in a fire â&#x20AC;&#x201C; according to information from the Tibetan government in exile and Woeser, this may have been a self-immolation that was later erroneously described as a house fire. See details below on Thubten Nyandak Rinpoche and his niece Atse. 110 men, 21 women 107 of the 131 are known to have died following their protest 24 of the Tibetans who self-immolated were 18 or under 44 of the 131 are from Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan province 13 of the 131 were monks at Kirti monastery in Ngaba 11 of the 131 are former monks at Kirti monastery in Ngaba (It is currently 220

not known who of the nine chose to disrobe, or were expelled from the monastery by government authorities) Two of the 131 were nuns from Mame Dechen Chokorling nunnery in Ngaba 130 of the self-immolations have occurred since March 16, 2011 Six self-immolations by Tibetans have occurred in exile, detailed below in a separate section of this list Âť

Thinley Namgyal

Date: April 15, 2014 Protest location: Kardze Tibetan Autonomous Prefecture, Sichuan province Age: 32 Current whereabouts/wellbeing: Deceased Info: A Tibetan man burned himself to death Tuesday in Sichuan provinceâ&#x20AC;&#x2122;s restive Kardze prefecture to protest Chinese rule, triggering a security alert and a clampdown on information flow, according to sources. Thinley Namgyal, 32, self-immolated at noon in Khangsar township in Tawu (in Chinese, Daofu) county in Kardze (Ganzi) Tibetan Autonomous Prefecture, the sources said. Source: [ RFA ] Tibetan Man Dies in Self-Immolation Protest in Kardze (15 April 2014) ^ TOP

221

Dolma

Date: March 29, 2014 Protest location: Bathang county, Sichuan (the Tibetan area of Kham) Age: 31 Current whereabouts/wellbeing: Unknown Info: A Tibetan, reported to be 31-years-old, called Dolma set fire to herself outside a monastery on March 29, the first self-immolation in Bathang county, Sichuan (the Tibetan area of Kham). When Tibetans who were circumbulating the Ba Choede monastery, a traditional religious practice, witnessed the self-immolation, they managed to extinguish the flames and take Dolma to hospital. ICT Report: Tibetan nun sets fire to herself outside monastery in first self-immolation in Bathang (31 March 2014) ^ TOP Lobsang Palden

Date: March 16, 2014 Monastery: Kirti monastery Protest location: Ngaba (Chinese: Aba) county town Age: 20 Current whereabouts/wellbeing: Unknown

222

Info: [ RFA ] “The monks, citing local contacts, said Palden self-immolated to protest “against the violent crackdown on the Tibetans” on March 16, 2008 in Ngaba when Chinese police opened fire on a crowd of Tibetans, killing at least 10, including one monk.” Source: RFA: Two Tibetan Monks Self-Immolate on Crackdown Anniversary (16 March 2014) ^ TOP Date: March 16, 2014 Protest location: Tsekhog (Zeku) county in Qinghai province’s Malho (Huangnan) Tibetan Autonomous Prefecture Age: Unknown Current whereabouts/wellbeing: Unknown Info: [ RFA ] “In the other self-immolation on Sunday, a monk set himself on fire outside the Sonag monastery in Tsekhog county’s Jador township, exile sources said.” Source: RFA: Two Tibetan Monks Self-Immolate on Crackdown Anniversary (16 March 2014) ^ TOP Lobsang Dorje Date: February 13, 2014 Protest location: Ngaba (Chinese: Aba) county town Age: 25 Current whereabouts/wellbeing: Unknown Info: A former Kirti monk set fire to himself on February 13, on the main road near the monastery in Ngaba (Chinese: Aba) county town, after attending a monastic mask dance that morning. Twenty-five year old Lobsang Dorje was still alive when he was taken away by police. Kirti monks in exile said: “As they were driving him away in the back of a pickup van covered with black canvas, he sat up and joined his palms, but the policemen pushed him back down. At present it is not known whether he is alive or dead, or where he has been taken.” Lobsang Dorje, from Chukle Gongma nomadic area in Cha Ruwa, Ngaba (Chinese: Aba) set fire to himself in the same street as Kirti monk Tapey, who was the first Tibetan in Tibet to self-immolate five years ago this month in February 2009. ICT Report: Security intensified in Ngaba after former Kirti monk self-immolates (14 February 2014) ^ TOP

223

Phagmo Samdup

Date: February 6, 2014 Protest location: Dokarmo town in Tsekhog (Chinese: Zeku) in Malho (Chinese: Huangnan) Tibetan Autonomous Prefecture, Qinghai, the Tibetan area of Amdo Age: Late twenties Current whereabouts/wellbeing: Deceased Info: Phagmo Samdup set fire to himself at around 9:30pm in the evening. It appears that not many people were outside to witness the self-immolation. Police on patrol extinguished the fire and took Phagmo Samdup away, and it is not known if he survived, Tibetan sources said, adding he had been taken to Tsekhog county town. ICT Report: Self-immolation of Tibetan father of two in Tsekhog (7 February 2014) ^ TOP Tsultrim Gyatso

Date: December 19, 2013 Protest location: Amchok town in Sangchu (Xiahe) county Tibetan Autonomous Prefecture, Gansu Age: 41 Current whereabouts/wellbeing: Deceased Info: [ TCHRD ] A Tibetan monk from Amchok Monastery died of self-immolation protest on December 19, 2013 calling for unity among Tibetans and the return of the

224

Tibetan spiritual leader His Holiness the Dalai Lama. He died instantly and soon local Tibetans and monks took his charred body to his monastery. Sources told TCHRD that over 400 monks have gathered at to recite prayers and conduct rituals at the deceased’s residence at the monastery. In his last note, Tsultrim Gyatso wrote that the reasons for his self-immolation protest are to call for the return of His Holiness the Dalai Lama to Tibet, release the 11th Panchen Lama Gedun Choekyi Nyima, and for the welfare of the six million Tibetans. ICT Report: Monks gather to pray after self-immolation of respected Tibetan monk in Amchok (20 December 2013) ^ TOP Kunchok Tseten

Date: December 4, 2013 Protest location: Meruma township in Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan (the Tibetan area of Amdo) Current whereabouts/wellbeing: Unknown Info: A Tibetan father of two called Kunchok Tseten set fire to himself yesterday (December 3) in Meruma township in Ngaba, sparking protests as local people tried to stop police taking him away after he collapsed in the road in flames. Kunchok Tseten’s wife and some relatives have disappeared and are believed to have been taken into custody, according to Tibetan exile sources. Kunchok Tseten was heard shouting loudly as he ran down the road ablaze, calling for the long life of the Dalai Lama, for His Holiness to return to Tibet and for Tibetans to be reunited both inside Tibet and in exile. A Tibetan with contacts in the area told Radio Free Asia: “Even after he collapsed on the ground, he was seen by local witnesses folding his hands together in prayer and uttering some words that were not audible.” ICT Report: Tibetan father of two sets fire to himself in Ngaba (4 December 2013) ^ TOP

225

Tsering Gyal

Date: November 11, 2013 Protest location: Pema (Chinese: Baima) county in Golok Tibetan Autonomous Prefecture, Qinghai (the Tibetan area of Amdo) Age: 20 Current whereabouts/wellbeing: Unknown Info: A monk, named as Tsering Gyal by various sources from the area speaking to Tibetans in exile, set fire to himself in Pema (Chinese: Baima) county in Golok Tibetan Autonomous Prefecture, Qinghai (the Tibetan area of Amdo). He was taken to a hospital nearby after police extinguished the flames and it is not known if he is still alive. Tsering Gyal was a monk from Akyong monastery, which follows the Jonang tradition of Tibetan Buddhism, according to the same sources, including a Tibetan who spoke to an eyewitness. ICT Report: Tibetans gather at monastery in Golok after self-immolation of young monk (11 November 2013) ^ TOP

226

Shichung

Date: September 28, 2013 Protest location: Gomang village, Ngaba (Chinese: Aba) county Age: 40 Current whereabouts/wellbeing: Deceased Info: A Tibetan father of two set fire to himself and died on September 28 in Gomang village, Ngaba (Chinese: Aba) county, according to exile Tibetan sources. When Tibetans gathered around his body, police aimed their guns at the crowd. Village elders averted tensions by appealing to both local Tibetans and police for calm. Forty-year old Shichung set himself on fire outside his house and ran along the road shouting in protest against the Chinese authorities before he collapsed to the ground in flames and died, according to Kirti monks in exile in Dharamsala. The monks said before he self-immolated, he lit a butter-lamp before an image of the Dalai Lama. A few days earlier, he had said, â&#x20AC;&#x153;The Chinese will never leave us in peaceâ&#x20AC;?, according to the same sources. ICT Report: Tibetan father of two sets fire to himself and dies in Ngaba (29 September 2013) ^ TOP Kunchok Sonam

Date: July 20, 2013 Protest location: Dzoege, Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous

227

Prefecture, Sichuan Age: 18 Current whereabouts/wellbeing: Deceased Info: An 18-year old monk called Kunchok Sonam set himself on fire on July 20 and died outside his monastery in Dzoege, Ngaba, where the crackdown has been among the most intense in Tibetan areas. Kunchok Sonam was regarded as ‘exceptional’ in his studies. He had told friends that living under Chinese rule in Tibet had brought too much suffering. A heavy troop presence has now deployed in Thangkor (Ch: Tangke) town and at the Soktsang (Tashi Thekchokling) Gelugpa monastery in Dzoege (Chinese: Ruo’ergai) in Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan (the Tibetan area of Amdo) where Kunchok Sonam was a monk. Another Tibetan monk, Tangdzin, was detained, according to one Tibetan source. Radio Free Asia reported that hundreds of Tibetans have gathered at the monastery in support of monks who prevented Chinese authorities from taking away his body. ICT Report: Teenage Tibetan monk dies after self-immolation in Dzoege (22 July 2013) ^ TOP Wangchen Dolma

Date: June 11, 2013 Protest location: Near Nyatso monastery in Tawu, Kardze Tibetan Autonomous Prefecture, Sichuan province Age: Early thirties Current whereabouts/wellbeing: Deceased Info: A Tibetan nun has died after setting fire to herself on June 11 near a monastery in Tawu, eastern Tibet, during a gathering of several thousand monks for a religious debate and teaching. Wangchen Dolma chose to self-immolate not at her own mountain retreat, Barshab Dragkar, but near Nyatso monastery in Tawu (Chinese: Daofu) in Kardze (Chinese: Ganzi) Tibetan Autonomous Prefecture, Sichuan (the Tibetan area of Kham) at the

228

time of a major inter-monastic debate and teaching. More than 3,000 monks from at least 50 monasteries representing all of the Buddhist schools are attending the teachings. After the self-immolation, communications were restricted in the area and surveillance of monks at Nyatso monastery was intensified. ICT Report: Tibetan nun dies after self-immolation near monastery hosting major religious teaching (18 June 2013) ^ TOP

Tenzin Sherab

Date: May 27, 2013 Protest location: Gyaring area of Yushu in Qinghai province Age: Early thirties Current whereabouts/wellbeing: Deceased Info: A Tibetan nomad in his early thirties called Tenzin Sherab set fire to himself and died on May 27 in the Gyaring area of Yushu in Qinghai province, according to exile Tibetan sources. Police took Tenzin Sherabâ&#x20AC;&#x2122;s body from the site of his self-immolation, but according to the same sources, they later released it to the family. The family were questioned on why they thought Tenzin Sherab had self-immolated. ICT Report: Tibetan nomad self-immolates and dies in Yushu (29 May 2013) ^ TOP

229

Losang Dawa

Date: April 24, 2013 Monastery: Taktsang Lhamo Kirti monastery Protest location: Dzoege county, Sichuan Age: 20 Current whereabouts/wellbeing: Deceased Info: [ Kirti monks in-exile ] At around 6:40 pm on April 24 2013, two monks of the Taktsang Lhamo Kirti monastery, Losang Dawa, 20, and Konchok Woeser, 23, set themselves on fire in the monasteryâ&#x20AC;&#x2122;s assembly hall. They shouted slogans of protest against the Chinese government and its policies in Tibet, and died immediately. The monks took their bodies to their rooms and said prayers for them. Local authorities have indicated that their remains must be cremated tomorrow. ^ TOP Konchok Woeser

Date: April 24, 2013 Monastery: Taktsang Lhamo Kirti monastery Protest location: Dzoege county, Sichuan Age: 23 Current whereabouts/wellbeing: Deceased Info: [ Kirti monks in-exile ] At around 6:40 pm on April 24 2013, two monks of the Taktsang Lhamo Kirti monastery, Losang Dawa, 20, and Konchok Woeser, 23, set themselves on fire in the monasteryâ&#x20AC;&#x2122;s assembly hall. They shouted slogans of protest

230

against the Chinese government and its policies in Tibet, and died immediately. The monks took their bodies to their rooms and said prayers for them. Local authorities have indicated that their remains must be cremated tomorrow. ^ TOP Chugtso Date: April 16, 2013 Protest location: Tibetan area of Dzamthang (Chinese: Rangtang) county, Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan Age: 20 Current whereabouts/wellbeing: Deceased Source: RFA: Thousands Gather After Young Tibetan Mother Self-Immolates (16 April 2013) ^ TOP Unknown (female) Date: Late March/early April, 2013 Protest location: Kyegudo (Chinese: Yushu) Tibetan Autonomous Prefecture, Qinghai province Age: Unknown Current whereabouts/wellbeing: Unknown Info: An unidentified Tibetan woman self-immolated in late March/early April in protest over the planned destruction of her home in Kyegudo Tibetan Autonomous Prefecture, Qinghai province, according to Radio Free Asia’s Tibetan service. On April 14, 2010, a 6.9-magnitude earthquake struck the area, killing 2,698 and leaving 100,000 homeless according to the official count. The subsequent reconstruction process has been fraught with opaque government planning and scant local consultation. The woman’s condition is believed to not be life-threatening, according to RFA, citing sources in the region. (RFA, April 4, 2013) The unidentified woman is the third Tibetan from Kyegudo to self-immolate over land-rights issues involved in the reconstruction following the 2010 earthquake. Dickyi Choezom, a Tibetan woman in her forties, reportedly survived her June 27, 2012 self-immolation protest and was taken to hospital in the prefectural capital of Xining. According to Tibetan sources in exile, authorities arrested two of Dickyi Choezom’s relatives, only to release them later the same day after local Tibetans protested, though the two were reported to have been beaten and injured while in detention. Passang Lhamo, a 62-year old Tibetan woman, traveled to Beijing and self-immolated on September 13, 2012, after authorities refused to allow her to retain her home. Passang Lhamo set fire to herself after repeated appeals to the central authorities in 231

Beijing failed to yield any concrete results. She was taken to hospital and treated for her burns, though her current condition and whereabouts remain unknown. Source: RFA: Tibetan Evictee Self-Immolates (4 April 2013) ^ TOP Konchok Tenzin

Date: March 26, 2013 Protest location: Near Mokri monastery in Luchu (Chinese: Luqu) County, Gannan Tibetan Autonomous Prefecture in Gansu province Age: 28 Current whereabouts/wellbeing: Deceased Info: Konchok Tenzin was a monk at Mokri monastery, which he joined at a young age. Konchok died in the course of the protest, and his body was taken back to the monastery. In fear that the remains would be confiscated by the authorities, they were cremated the same night, according to Kirti monks in exile, in Dharamsala, India. Following the incident, security forces were deployed around the monastery and nearby villages in large numbers, and a strict crackdown imposed. This is the sixth self -immolation protest in Luchu county so far, and all the protesters involved have died as a result. ^ TOP Lhamo Kyab Date: March 25, 2013 Protest location: Sangchu (Chinese: Xiahe), Gannan Age: 43 Current whereabouts/wellbeing: Deceased Info: A Tibetan forest guard set fire to himself and died on March 25 in Sangchu (Chinese: Xiahe), Gannan. The circumstances of his death remain unclear, but due to unofficial information received from the area, ICT includes this death on the list of self-immolations.

232

In contrast to other self-immolators, Lhamo Kyab, a Tibetan man in his early forties, appears to have set fire to himself by pouring petrol over a pile of logs, setting them alight and placing himself amidst the flames, according to Tibetan sources in exile. He died in a rural area near his home in Meshul township, Sangchu (Chinese: Xiahe), Gannan in Gansu Province. An image received from Tibet depicts what can barely be discerned as human remains on bare earth, near a pile of wood, with denuded steep hillsides beyond. By the time he was found little remained of his body. ICT Report: Self-immolations of a Tibetan forest guard and mother of four in eastern Tibet (26 March 2013) ^ TOP Kalkyi

Date: March 24, 2013 Protest location: Dzamthang (Chinese: Rangtang), Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan (the Tibetan area of Amdo) Age: 30 Current whereabouts/wellbeing: Deceased Info: A 30-year old Tibetan woman called Kalkyi set fire to herself close to Jonang Gonchen monastery in Dzamthang (Chinese: Rangtang), Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan (the Tibetan area of Amdo). Kalkyi died immediately afterwards, according to Tibetan exile sources, and local people took her body to the monastery for prayers. ICT Report: Self-immolations of a Tibetan forest guard and mother of four in eastern Tibet (26 March 2013) ^ TOP

233

Lobsang Thogme

Date: March 16, 2013 Protest location: Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan Age: 28 Current whereabouts/wellbeing: Deceased Info: A 28-year old Kirti monk called Lobsang Thogme set fire to himself and died on Saturday, March 16, the fifth anniversary of a protest in Ngaba (Chinese: Aba), eastern Tibet, in which armed police fired into an unarmed crowd. He is the third Kirti monk to set fire to himself on the anniversary of the crackdown in 2008. In a translation from the Tibetan, the Kirti monks in exile said: “Before reaching the gate, he fell to the ground. By that time, many monks and laypeople reached the spot, and he was taken to the county hospital, but passed away soon after. It is not known what he shouted during his protest. On arrival at the hospital, a large force of police and soldiers came there and forcibly took possession of his remains, which they then took to the prefecture headquarters at Barkham (Chinese: Markam).” ICT Report: Two self-immolations in Tibet: Kirti monk on crackdown anniversary and woman in Dzoge (18 March 2013) ^ TOP Kunchok Wangmo Date: March 13, 2013 (Note – Xinhua reported the date of Kunchok Wangmo’s death to be March 11, not March 13. Some Tibetan sources believe the date to be March 13.) Protest location: Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan Age: 31 Current whereabouts/wellbeing: Deceased. Details of the circumstances of the selfimmolation remain unclear. It is not known if Kunchok Wangmo did self-immolate or not, due to restrictions on information and the oppressive political climate.

234

Info: The Chinese state media Xinhua reported on August 16, 2013, that the Intermediate People’s Court in Ngaba (Aba) Tibetan and Qiang Autonomous Prefecture had sentenced a Tibetan man, 32-year old Dolma Kyab (Chinese transliteration: Drolma Gya) to death for ‘killing his wife and burning her body to make it look as if she had self-immolated.’ Full details of the circumstances of Kunchok Wangmo’s death are not known. The imposition of the death penalty is rare in Tibet and there are concerns that the verdict may have been influenced by political circumstances. ICT Report: Death penalty for Tibetan after death of wife in Ngaba (21 August 2013) ^ TOP Date: February 25, 2013 Protest location: On a road which is to the south of Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan Age: Unknown Current whereabouts/wellbeing: Unknown Info: On February 25, 2013, a monk called Sangdag set fire to himself around 10:00am on a road which is to the south of Ngaba town. Sangdag was from Dowa village in Drotsig Shang, Ngaba Dzong, Ngaba prefecture in Sichuan province and was a monk from the Diphu monastery (Sakya school) in Ngaba Dzong. ^ TOP Tsesung Kyab Date: February 25, 2013 Protest location: Shitsang Gonsar monastery in Luchu County, Gannan Tibetan Autonomous Prefecture in Gansu province Age: Late twenties Current whereabouts/wellbeing: Deceased Info: Tsesung Kyab set fire to himself on February 25 in front of the main temple of Shitsang Gonsar monastery in Luchu. Harrowing images received from inside Tibet today depict Tsesung Kyab ablaze outside the temple as pilgrims look on. Many Tibetans were at the monastery for a prayer ceremony and ritual in which monks carry the Buddha’s statue and circumambulate the monastery. The images do not depict police attempting to extinguish the flames although, according to Tibetan exile sources, there was a police presence at the monastery. According to the same sources, his body was taken to his home in Choekhor village for prayers. ICT Report: Two Tibetans self-immolate at monasteries during prayer ceremonies in Amdo (25 February 2013) 235

^ TOP Phagmo Dundrup Date: February 24, 2013 Protest location: Chachung monastery in Tsoshar Prefecture in Qinghai province Age: Early twenties Current whereabouts/wellbeing: Deceased Info: Phagmo Dundrup self-immolated on February 24 evening when hundreds of Tibetans were present at the Chachung monastery, an important and ancient Gelugpa monastery, for a traditional prayer ceremony and presentation of butter-lamps of the Buddha and other deities. According to information from Tibetan sources in exile, monks tried to extinguish the flames after Phagmo Dondrup set himself ablaze. The monks took him to the hospital but he passed away last night in a hospital in Xining. ICT Report: Two Tibetans self-immolate at monasteries during prayer ceremonies in Amdo (25 February 2013) ^ TOP Rinchen

Date: February 19, 2013 Protest location: Dzoege township, Ngaba county, eastern Tibet Age: 17 Current whereabouts/wellbeing: Deceased Info: Rinchen, 17 years old Tibetan, died February 19 after setting himself on fire in Ngaba. He was accompanied by Sonam Dhargye, 18 years, who also set himself on fire in protest against the Chinese government in Dzoege township, Ngaba county, eastern Tibet around 9.30pm (local time). According to the same sources, the families were able to recover their bodies. Rinchen and Sonam both went primary school in Kyangtsa township. Rinchen had been working away from home and returned for the Tibetan New Year (Losar) holiday. ^ TOP

236

Sonam Dhargye Date: February 19, 2013 Protest location: Dzoege township, Ngaba county, eastern Tibet Age: 18 Current whereabouts/wellbeing: Unknown Info: Rinchen, 17 years old Tibetan, died February 19 after setting himself on fire in Ngaba. He was accompanied by Sonam Dhargye, 18 years, who also set himself on fire in protest against the Chinese government in Dzoege township, Ngaba county, eastern Tibet around 9:30pm (local time). According to the same sources, the families were able to recover their bodies. Rinchen and Sonam both went primary school in Kyangtsa township. Rinchen had been working away from home and returned for the Tibetan New Year (Losar) holiday. ^ TOP Namlha Tsering Date: February 17, 2013 Protest location: Labrang, Gansu (the Tibetan area of Amdo) Age: 49 Current whereabouts/wellbeing: Unknown Info: A 49-year old Tibetan man called Namlha Tsering set himself on fire today in the main street of Labrang, Gansu (the Tibetan area of Amdo), which is not far from Labrang monastery. Images emerged showing a man huddled on the road amidst traffic with his body ablaze. Chinese police and paramilitary arrived quickly on the scene and removed Namlha Tsering. It is not yet known whether he is still alive. ICT Report: Tibetan farmer from nomadic area sets fire to himself in Labrang (17 February 2013) ^ TOP Drugpa Khar Date: February 13, 2013 Protest location: Amchok town in Sangchu (Xiahe) county in Kanlho (Gannan) Tibetan Autonomous Prefecture, Gansu Age: Twenties Current whereabouts/wellbeing: Deceased Info: Drugpa Khar, who was in his twenties, doused himself in gasoline and set himself on fire in Amchok town in Sangchu (Xiahe) county in Kanlho (Gannan) Tibetan Autonomous Prefecture, Gansu, on the third day of Tibetan New Year (February 13), according to Tibetan sources in exile and Radio Free Asiaâ&#x20AC;&#x2122;s Tibetan language service. 237

Drugpa Khar was a father of three children aged between one year old and six. He was born in Lushu Kyi village in Tsoe, Kanlho, theTibetan area of Amdo. ICT Report: Further self-immolation in Tibet despite harsh legal measures to deter protests; Tibetan who set fire to himself in Nepal dies (14 February 2013) ^ TOP Lobsang Namgyal

Date: February 3, 2013 Protest location: Outside the Public Security Bureau of Dzoege (Chinese: Ruergai/Zoige) County in Ngaba Tibetan and Qiang Autonomous Prefecture in Sichuan Province Age: Mid-thirties Current whereabouts/wellbeing: Deceased Info: Lobsang Namgyal had been a monk at Kirti monastery in Ngaba, his ashes have not been returned to his family, according to the monks. Lobsang Namgyal was known as an exceptional student at Kirti monastery who had been tipped to study for the highest qualification in Tibetan Buddhism, a Geshe degree. â&#x20AC;&#x153;He was regarded as a model for a new generation of students at Kirti,â&#x20AC;? the Kirti monks in exile said in a statement in Tibetan. ICT Report: Tibetan sets fire to himself in Kathmandu; in Tibet, 100th self-immolation (13 February 2013) Further self-immolation in Tibet despite harsh legal measures to deter protests; Tibetan who set fire to himself in Nepal dies (14 February 2013) ^ TOP

238

Konchok Kyab

Date: January 22, 2013 Protest location: Bora, Sangchu county, Kanlho (Chinese: Gannan) Tibetan Autonomous Prefecture in Gansu province Age: 26 Current whereabouts/wellbeing: Deceased Info: Konchok Kyab [also known as Konba], age 26 set fire to himself around noon on January 22 to protest China’s policy on Tibet and he passed away after the incident. Konchok Kyab set fire to himself between the local moanstery and Bora Shang, Konchok Kyab was from the Gyara village in Bogtsa unit in Bora Shang, Sangchu Dzong, Gannan prefecture in Gansu province. ^ TOP Tsering Date: January 18, 2013 Protest location: Drachen village, Marthong county, Ngaba Tibetan and Qiang Autonomous Prefecture in Sichuan province Age: Twenties Current whereabouts/wellbeing: Deceased Info: A man in his twenties who has been named as Tsering set himself on fire in Drachen village, Marthong county, Ngaba Tibetan and Qiang Autonomous Prefecture in Sichuan province. He passed away at the scene and his body was taken away by Chinese police, according to Tibetan exile sources. He is survived by his wife and two children. ICT Report: Chinese state media blame “Dalai clique” and announce detentions in aggressive security drive against Tibetan self-immolations (18 January 2013) ^ TOP

239

Tsering Tashi

Date: January 12, 2013 Protest location: Main street of Amchok township, Sangchu (Chinese: Xiahe) county, Gannan Tibetan Autonomous Prefecture, Gansu province (the traditional Kham area of Tibet) Age: 22 Current whereabouts/wellbeing: Deceased Info: Following Tsering Tashi’s self-immolation in the main street of Amchok township on January 12, Chinese police and Public Security Bureau officials arrived in several vehicles. They barred the monks of Amchok monastery and local lay Tibetans from offering prayers and ordered Tsering Tashi’s family members to cremate the body as soon as possible. When the family initially said that they needed to perform the customary religious rituals for a death, they were threatened and told that they would be responsible for the consequences if they refused. Tsering Tashi was married to Yumtso Kyi and is survived by his wife, parents and two sisters. He was described by Tibetans who knew him as “good-natured and polite” with a keen passion for horses and horse racing. ICT Report: Authorities bar customary religious rituals to enforce quick cremation of Tibetan who self-immolated in Amchok (15 January 2013) ^ TOP Wangchen Kyi Date: December 9, 2012 Protest location: Dokarmo nomadic area of Tsekhog (Chinese: Zeku) county in Malho (Chinese: Huangnan) Tibetan Autonomous Prefecture in Qinghai (the Tibetan area of Amdo) Age: 17 Current whereabouts/wellbeing: Deceased

240

Info: Seventeen year old student Wangchen Kyi died after setting fire to herself at around 8 pm in the evening on December 9 in the Dokarmo nomadic area of Tsekhog (Chinese: Zeku) county in Malho (Chinese: Huangnan) Tibetan Autonomous Prefecture in Qinghai (the Tibetan area of Amdo. Wangchen Kyi called for the long life of the Dalai Lama and of the Tibetan people as she set herself ablaze, according to reports from exile Tibetans in contact with people in the area. ICT Report: Three Tibetans self-immolate in two days during important Buddhist anniversary: images of troops in Lhasa as Tibetans pray (10 December 2012) ^ TOP Kunchok Pelgye Date: December 8, 2012 Protest location: Taktsang Lhamo Kirti monastery in Dzoege, in Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan (the Tibetan area of Amdo) Age: 24 Monastery: Taktsang Lhamo monastery Current whereabouts/wellbeing: Deceased Info: 24-year old monk Kunchok Pelgye set himself on fire outside the main assembly hall of the Taktsang Lhamo Kirti monastery in Dzoege, in Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan (the Tibetan area of Amdo). Kirti monks in exile told ICT: “As he self-immolated, monks present gathered around him in shock and began to recite a prayer that is usually said in Kirti Rinpoche’s honor. His remains were carried back to his room in the monastery, and the hundreds of monks present continued to chant prayers dedicated to him.” ICT Report: Three Tibetans self-immolate in two days during important Buddhist anniversary: images of troops in Lhasa as Tibetans pray (10 December 2012) ^ TOP

241

Pema Dorjee

Date: December 8, 2012 Protest location: Close to the main assembly hall of Shitsang Garser monastery in Luchu (Chinese: Luqu) in Gannan Tibetan Autonomous Prefecture, Gansu province. Age: 23 Current whereabouts/wellbeing: Deceased Info: Pema Dorjee lived around 30 kilometers from the monastery and had gone there to pray at the time of the anniversary of Tsongkhapaâ&#x20AC;&#x2122;s passing. At the time of his selfimmolation there were many people at the monastery. Pema Dorjee shouted that the Dalai Lama should be allowed to return to Tibet, and called for the unity of the Tibetan people. According to Tibetan exile sources, Pema Dorjee left his photos and identity card with his motorbike before his self-immolation. ICT Report: Three Tibetans self-immolate in two days during important Buddhist anniversary: images of troops in Lhasa as Tibetans pray (10 December 2012) ^ TOP Lobsang Geleg

Date: December 3, 2012 Protest location: Pema county town, Golog prefecture, Qinghai province Age: 29 Monastery: Penag Kadak Troedreling Monastery

242

Current whereabouts/wellbeing: Deceased Info: Lobsang Geleg, aged 29, set fire to himself on December 3 at the main intersection in Pema county town and died at the scene. Before his death Lobsang Geleg shouted slogans and looked to bring his hands together in prayer, according to a local Tibetan who spoke with Tibetans in exile. In what has become an increasingly common response, state security personnel attempted to remove Lobsang Gelegâ&#x20AC;&#x2122;s body, but were stopped by a gathering of local Tibetans, who took the body to the local monastery for prayers. Lobsang Geleg (informally known as Loge) was a monk at Pema Gonka Dagtroe Lin monastery, in Pema (Chinese: Padma) county, Golog (Chinese: Guoluo) Tibetan Autonomous Prefecture, Qinghai province. Source: Tibet.net: Tibetan Monk Dies after Setting Self on Fire, Total Self-Immolation Rises to 92 (4 December 2012) RFA: Burning Monk Walks 300 Steps (3 December 2012) ^ TOP Sungdue Kyab

Date: December 2, 2012 Protest location: Bora Age: 17 Current whereabouts/wellbeing: Deceased Info: A young Tibetan man set fire to himself along the road to Bora monatery, in Sangchu county, on December 2, according to Tibetans in exile in contact with Tibetans in Tibet. Sungdue Kyab, 17-years old, is married with a 2-year old son. Sungdue Kyab survived his protest and was taken away by police, reportedly to the hospital in the city of Tsoe in Kanlho (Chinese: Gannan) Tibetan Autonomous Prefecture, Gansu province. Local Tibetans and monks from Bora monastery gathered at the site of the protest, when the scene became very tense, according to the same Tibetan sources. Source: Tibet.net: Tibetan Immolates in Bora, Toll Reaches 91 (3 December 2012)

243

^ TOP Kunchok Kyab Date: November 30, 2012 Protest location: Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan Age: 29 Current whereabouts/wellbeing: Presumed deceased Info: [ VOA Tibetan ] Kunchok Kyab, a 29 year old man, carried out a self-immolation protest on November 30, 2012 in Ngaba. Kyab was taken away by security forces and his condition is unknown at present. A number of Tibetans who approached the security forces to demand the return of Kunchok Kyab are missing and presumed to be detained. Source: VOA Tibetan: Burning Monk Walks 300 Steps (3 December 2012) VOA Tibetan: Self-Immolation and Missing Townspeople in Ngaba (30 November 2012) ^ TOP Tsering Namgyal

Date: November 29, 2012 Protest location: Luchu region of eastern Tibet Age: 31 Current whereabouts/wellbeing: Deceased Info: [ Phayul ] Sources have identified the Tibetan as Tsering Namgyal, 31, a father of two, from Zamtsa Lotso Dewa region of Luchu. “Tsering Namgyal set himself on fire near the local Chinese government office in Luchu earlier today for the cause of Tibet,” Sonam, a Tibetan monk living in south India told Phayul, citing sources in the region. “Tsering Namgyal passed in his fiery protest.” Source:

244

Phayul: Breaking: Tibetan man burns self to death, Toll climbs to 89 (29 November 2012) ^ TOP Wande Khar Date: November 28, 2012 Protest location: Tsoe region of Kanlho, eastern Tibet Age: 21 Current whereabouts/wellbeing: Deceased Info: [ Phayul ] According to eyewitnesses, Wande Khar raised slogans calling for the return of His Holiness the Dalai Lama to Tibet, the release of Panchen Lama, freedom for Tibet, and the protection of Tibetâ&#x20AC;&#x2122;s environment. Source: Phayul: Breaking: Young Tibetan burns self to death, Mass prayer service for selfimmolators in eastern Tibet (29 November 2012) ^ TOP Sanggye Tashi

Date: November 27, 2012 Protest location: Sang Khog, Labrang [Tib:Sangchu Zdong Ch: Xiahe Xian], Gannan prefecture in Gansu province Age: 18 Current whereabouts/wellbeing: Deceased Info: Details are still emerging. ^ TOP Kelsang Kyab Date: November 27, 2012 Protest location: Kyangtsa township, Ngaba Age: 24

245

Current whereabouts/wellbeing: Deceased Info: During the early evening hours of November 27, Keslang Kyab self-immolated in protest outside a government office building in Kyangtsa township in Ngaba, according to Tibetan monks living in exile who are in contact with Tibetans in the area. As Kelsang Kyab neared the government office building, he doused himself with petrol and shouted slogans, including, â&#x20AC;&#x153;May the Dalai Lama live for 100 aeons! May Kirti Rinpoche live for 100 aeons!â&#x20AC;? He set himself alight as he approached the front of the building and died at the scene. Following the protest, armed security forces were deployed and blocked off the town of Kyangtsa. The 24-year old Kelsang Kyab was the third of six children and grew-up a herdsman. Following his self-immolation, local Tibetans returned his body to his home near Kyangtsa township in Dzoege (Chinese: Ruanggui) county, Ngaba (Chinese: Aba) Tibetan Autonomous Prefecture, Sichuan province. ^ TOP

Gonpo Tsering

Date: November 26, 2012 Protest location: Luchu county, Kanlho prefecture, Gansu province Age: 24 Current whereabouts/wellbeing: Unknown Info: Details are still emerging. Source: RFA: Four Tibetans Self-Immolate (26 November 2012) ^ TOP

246

Kunchok Tsering

Date: November 26, 2012 Protest location: Labrang, Tibetan Autonomous Prefecture, Gansu province (Tibetan area of Amdo) Age: 18 Current whereabouts/wellbeing: Deceased Info: [ Phayul ] Kunchok Tsering, 18, passed away in his self-immolation protest today in Amchok region of Labrang, eastern Tibet. He carried out his protest near a mining site in the region, the same place where Tsering Dhondup, 35, father of three, passed away in his fiery protest on November 20. Kunchok Tsering is survived by his wife, Sangay Tso, 19 and parents Phagkyab, 40 and Gonpo Tso, 37, and an elder brother. Source: Phayul: Breaking: 18-year-old sets self on fire, Third self-immolation in two days (26 November 2012) ^ TOP Wangyal Date: November 26, 2012 Protest location: Serthar, north-eastern Tibet Age: Twenties Current whereabouts/wellbeing: Unknown Info: [ Tibet.net ] Wangyal, a Tibetan man in his 20s, have set himself on fire in protest against the Chinese government in Serthar, north-eastern Tibet. Wangyal set himself on fire in front of the golden-horse statue at the local ground in Serthar. Chinese authorities immediately arrived at the immolation site and took away Wangyalâ&#x20AC;&#x2122;s body, eyewitnesses said. His current whereabouts and status is unavailable. Source: Tibet.net: Another Tibetan Immolates in Serthar, Toll Reaches 82 (26 November 2012) ^ TOP

247

Sangay Dolma Date: November 25, 2012 Protest location: In front of the Chinese government office in Dokarmo town of Tsekhog, Malho, eastern Tibet Age: Unknown Current whereabouts/wellbeing: Deceased Info: [ Phayul ] a Tibetan nun set herself on fire in an apparent protest against Chinaâ&#x20AC;&#x2122;s occupation of Tibet on Sunday, November 25. Sources tell Phayul that Sangay Dolma, a nun, passed away in her self-immolation protest in front of the Chinese government office in Dokarmo town of Tsekhog, Malho, eastern Tibet. The exact time of her self-immolation protest could not be ascertained immediately. Source: Phayul: Breaking: Tibetan nun passes away in fiery protest, Toll jumps to 83 (26 November 2012) ^ TOP Tamdrin Kyab

Date: November 23, 2012 Protest location: Luchu township, Gansu province Age: 23 Current whereabouts/wellbeing: Deceased Info: Tamdrin Kyab, 23-years old, was formerly a monk at Shitsang monastery. He disrobed in 2007 to help his nomadic family. Tamdrin Kyab set fire to himself at around 10 p.m. near the Luchu river. According to exile Tibetan sources, local people did not know about his self-immolation because it happened at night, and it was only in the morning that people found his body and took it back to his home. Local Tibetans and monks from Shitsang monastery gathered at his home to pray and offer their condolences. ICT Report:

248

Three self-immolations in two days as total in Tibet reaches 81 (24 November 2012) ^ TOP Tamdrin Dorjee Date: November 23, 2012 Protest location: In front of a government building in Dokarmo in the Tsekhog area of Rebkong, Qinghai province Age: 29 Current whereabouts/wellbeing: Deceased Info: Tamdrin Dorjee, self-immolated on November 23. He was from Makor village in Dokarmo township, in the Tsekhog area of Rebkong (Chinese: Tongren), Malho (Chinese: Huangnan) Tibetan Autonomous Prefecture, Qinghai province. According to a Tibetan exile source, “As the flames blazed higher, he could be seen putting his hands together in prayer, shouting long life to the Dalai Lama.” ICT Report: Three self-immolations in two days as total in Tibet reaches 81 (24 November 2012) ^ TOP Lubhum Gyal Date: November 22, 2012 Protest location: Dowa township, Rebkong Age: 18 Current whereabouts/wellbeing: Deceased Info: On November 22, Lubhum Gyal, age 18, died after setting himself ablaze in the main street of Dowa township in Rebkong. Tibetans gathered at the scene of Lubhum Gyal’s self-immolation. Then, disregarding official warnings, they took his body for cremation near Dowa monastery where monks conducted prayer rituals. ICT Report: Three self-immolations in two days as total in Tibet reaches 81 (24 November 2012) ^ TOP

249

Tsering Dundrup

Date: November 20, 2012 Protest location: Labrang, Tibetan Autonomous Prefecture, Gansu province (Tibetan area of Amdo) Age: 24 Current whereabouts/wellbeing: Unknown Info: Tsering Dundrup set fire to himself around 9:00am and he was in his thirties. Tsering Dundrup was both a farmer and nomad and he is from Chungan village in Amchok Shang, Labrang [Chinese: Xiahe county], Ganlho prefecture, Gansu province. ^ TOP Wangchen Norbu

Date: November 19, 2012 Protest location: Kangsta, Qinghai (the Tibetan area of Amdo) Age: 25 Current whereabouts/wellbeing: Deceased Info: VOA Wangchen Norbu, 25, died after burning himself on November 19, 2012 around 8 pm in Kangtsa (Chinese: Gangca), an area adjacent to the hometown of the late Panchen Lama in Tsoshar (Chinese: Haidong) region in Yazi (Chinese: Xunhua) county, Amdo (Chinese: Qinghai).

250

Sources in the region say that Norbu set himself ablaze near Kangtsa Gaden Choephelling Monastery and shouted slogans calling for the return of the Dalai Lama to Tibet, release of the Panchen Lama and freedom for Tibet. VOA Tibetan: Tibetan Self-Immolations Continue, 25-Year-Old Dies in Protest (19 November 2012) ^ TOP

Sangdag Tsering Date: November 17, 2012 Protest location: A township in Tsekhog, Rebkong (Chinese: Tongren), Qinghai Age: 24 Current whereabouts/wellbeing: Deceased Info: A 24-year old Tibetan, Sangdag Tsering, set fire to himself and died on November 17 in a township in Tsekhog in Rebkong, Qinghai. He was the second Tibetan to self-immolate on November 17, following the death of mother of two Chagmo Kyi. Sangdag Tsering self-immolated at around 7 p.m. on November 17 outside a government building in Dokar Mo township in Tsekhog (Chinese: Zeku/Zekog) county, which neighbors Rebkong (Chinese: Tongren), in Malho (Chinese: Huangnan) Tibetan Autonomous Prefecture in Qinghai (the Tibetan area of Amdo). Security personnel at the scene attempted to douse the flames with water but failed. Sangdag Tsering was married with a three-year old son. A Tibetan in exile said that Sangdag Tsering frequently spoke about the Dalai Lama not being allowed to be in Tibet, that Tibetans have no rights, and that the Panchen Lama is still in prison, referring to the young man recognised by the Dalai Lama as the 11th Panchen Lama who disappeared into Chinese custody at the age of six in 1995. ICT Report: Young Tibetan father self-immolates in Tsekhog; officials warn Tibetans not to gather at cremations (19 November 2012) ^ TOP Chagmo Kyi Date: November 17, 2012 Protest location: Dolma Square, Rebkong (Chinese: Tongren), Qinghai Age: Unknown Current whereabouts/wellbeing: Deceased Info: A Tibetan mother of two, Chagmo Kyi, self-immolated on November 17 at around 4 pm and died in Dolma Square, Rebkong (Chinese: Tongren), Qinghai.

251

Local lay Tibetans and monks gathered to mark Chagmo Kyiâ&#x20AC;&#x2122;s death despite an intense military buildup in the area following peaceful protests and other selfimmolations over the past week. According to Tibetan sources hundreds of Tibetans attended her cremation, at a site normally used for the cremation of monks and lamas. They were surrounded by troops. ICT Report: Tibetan self-immolation in Rebkong (17 November 2012) ^ TOP Khabum Gyal

Date: November 15, 2012 Protest location: Rebkong, Qinghai province Age: 18 Current whereabouts/wellbeing: Deceased Info: On the morning of November 15, 18-year old Khabum Gyal self-immolated near the town of Rebkong and passed away. Following the incident, local people and monks from nearby Gartse monastery took Khabum Gyalâ&#x20AC;&#x2122;s body to the monastery for prayers and cremation. The teenaged Khabum Gyal, from the nearby village of Chukya, was the second youngest of seven children. Source: Phayul: Breaking: Tibetan woman self-immolates, Two fiery deaths in a day (15 November 2012) ^ TOP Tenzin Dolma Date: November 15, 2012 Protest location: Rebkong (Chinese: Tongren), Qinghai Age: 23 Current whereabouts/wellbeing: Deceased Info: Phayul Tangzin Dolma, 23, set herself ablaze at around 12 pm (local time) [November 15] in Tsemo region of Rebkong, eastern Tibet.

252

Exile sources are saying that Tibetans from around the region started gathering in Tsemo upon hearing news of the self-immolation protest. Source: Phayul: Breaking: Tibetan woman self-immolates, Two fiery deaths in a day (15 November 2012) ^ TOP Nyangchag Bum Date: November 12, 2012 Protest location: Dowa township in Rebkong (Chinese: Tongren), Qinghai Age: 20 Current whereabouts/wellbeing: Deceased Info: Twenty-year old Nyangchag Bum, the oldest of three brothers in his family, selfimmolated and died early in the evening of November 12 in Dowa township, Rebkong. Local people took his corpse to the monastery and prayed there. According to Tibetans in exile, “A few thousand people gathered, saying long life prayers for the Dalai Lama and chanting the Mani mantra [associated with the Dalai Lama].” ICT Report: Thousands of Tibetans mobilize in reaction to self-immolations despite security build up (14 November 2012) ^ TOP

Nyangkar Tashi Date: November 12, 2012 Protest location: Dowa township in Rebkong (Chinese: Tongren), Qinghai Age: 24 Current whereabouts/wellbeing: Deceased Info: Twenty-four year old Nyangkar Tashi set fire to himself while Tibetans were gathering to pray for a young Tibetan mother, Tamdrin Tso, who self-immolated and died on November 7 in Dowa township in Rebkong county, Malho (Chinese: Huangnan) Tibetan Autonomous Prefecture in Qinghai Province (the Tibetan area of Amdo). It was after the official visit, at around 3:15 p.m. on November 12 at Kadmar Thang in Dowa, that Nyangkar Tashi set fire to himself, calling for the long life of the Dalai Lama and a free Tibet. The same sources said: “At that time, there were lot of people there who were praying and paying their respects to Tamdrin Tso and Jinpa Gyatso. People did not allow Chinese police to take Nyangkar Tashi’s remains but brought his corpse back to his village, Drotsang in Dowa.” ICT Report: 253

Thousands of Tibetans mobilize in reaction to self-immolations despite security build up (14 November 2012) ^ TOP Gonpo Tsering Date: November 10, 2012 Protest location: Front of a monastery in Tsoe (Chinese: Hezuo) in the Kanlho (Gannan) Tibetan Autonomous Prefecture Age: 19 Current whereabouts/wellbeing: Deceased Info: A 19-year old Tibetan who was known as one of the brightest students at his school died after self-immolating in front of a monastery in Tsoe (Chinese: Hezuo) in the Kanlho (Gannan) Tibetan Autonomous Prefecture, Gansu on Saturday (November 10). The death was quickly confirmed by the Chinese state media. Gonpo Tsering, who had married last year, called for freedom for Tibetans, the protection of the Tibetan language, and for the Dalai Lama to be brought back to Tibet. According to Tibetan sources in exile, monks gathered at the scene and tried to extinguish the flames but failed. They took his body back to his village and prayed for him there. ICT Report: Death of popular, educated young Tibetan after self-immolation confirmed by Chinese media (13 November 2012) ^ TOP Jinpa Gyatso Date: November 8, 2012 Protest location: Rebkong (Chinese: Tongren) in Qinghai province, the Tibetan area of Amdo Age: Unknown Current whereabouts/wellbeing: Deceased Info: As Jinpa Gyatso set himself ablaze, he could be heard shouting for the return of the Dalai Lama to Tibet, according to a Tibetan source in exile. His body was taken by local Tibetans to an area where high lamas are cremated. According to other exile sources, following the cremation, Tibetans began to gather at the square where Jinpa had died, and some shouted slogans calling for the Dalai Lamaâ&#x20AC;&#x2122;s long life and his return to Tibet. The situation remains tense. ICT Report: Tibetan self-immolations escalate in number on eve of Chinaâ&#x20AC;&#x2122;s Party Congress; Tibetans gather en masse in Rebkong (8 November 2012) ^ TOP 254

Dorjee

Date: November 7, 2012 Protest location: Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan Age: 15 Monastery: Ngoshul monastery Current whereabouts/wellbeing: Deceased Info: Three young monks from Ngoshul monastery in Ngaba (Chinese: Aba) county in Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan (the Tibetan area of Amdo) set themselves on fire; one died, while two were believed to have survived and to have been taken away by the authorities. According to Tibetan monks in exile from Kirti monastery, the three monks set fire to themselves at around 3 pm November 7 calling out for the Dalai Lama to return to Tibet and for a free Tibet. One of the monks, 15-year old Dorjee, died immediately while 16-year old Samdrup and 16-year old Dorjee Kyab survived and were taken away by the authorities. ICT Report: Tibetan self-immolations escalate in number on eve of Chinaâ&#x20AC;&#x2122;s Party Congress; Tibetans gather en masse in Rebkong (8 November 2012) ^ TOP Samdrup

Date: November 7, 2012 Protest location: Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture,

255

Sichuan Age: 16 Monastery: Ngoshul monastery Current whereabouts/wellbeing: Hospitalized Info: Three young monks from Ngoshul monastery in Ngaba (Chinese: Aba) county in Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan (the Tibetan area of Amdo) set themselves on fire; one died, while two were believed to have survived and to have been taken away by the authorities. According to Tibetan monks in exile from Kirti monastery, the three monks set fire to themselves at around 3 pm November 7 calling out for the Dalai Lama to return to Tibet and for a free Tibet. One of the monks, 15-year old Dorjee, died immediately while 16-year old Samdrup and 16-year old Dorjee Kyab survived and were taken away by the authorities. ICT Report: Tibetan self-immolations escalate in number on eve of Chinaâ&#x20AC;&#x2122;s Party Congress; Tibetans gather en masse in Rebkong (8 November 2012) ^ TOP Dorjee Kyab

Date: November 7, 2012 Protest location: Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan Age: 16 Monastery: Ngoshul monastery Current whereabouts/wellbeing: Hospitalized Info: Three young monks from Ngoshul monastery in Ngaba (Chinese: Aba) county in Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan (the Tibetan area of Amdo) set themselves on fire; one died, while two were believed to have survived and to have been taken away by the authorities. According to Tibetan monks in exile from Kirti monastery, the three monks set fire to themselves at around 3 pm November 7 calling out for the Dalai Lama to return to Tibet and for a free Tibet. One

256

of the monks, 15-year old Dorjee, died immediately while 16-year old Samdrup and 16-year old Dorjee Kyab survived and were taken away by the authorities. ICT Report: Tibetan self-immolations escalate in number on eve of China’s Party Congress; Tibetans gather en masse in Rebkong (8 November 2012) ^ TOP Tamding Tso

Date: November 7, 2012 Protest location: Rebkong (Chinese: Tongren) in Qinghai province, the Tibetan area of Amdo Age: 23 Current whereabouts/wellbeing: Deceased Info: Tamdrin Tso, a 23-year old mother of a six-year old boy, set herself on fire and died in the center of the Drorong Po village in Dowa township in Rebkong (Chinese: Tongren). According to Tibetans sources in exile, local Tibetans had noticed Tamdrin Tso praying for Tibetans who had self-immolated: “She said Mani mantra [mantras associated with the Dalai Lama] and took vows about fasting and not drinking. Also she prayed and offered butter lamps in the monastery. Local people said that even though Tamdrin Tso did all of these things, in the end she could not bear it. And she set fire to herself.” Sources: Tibetan self-immolations escalate in number on eve of China’s Party Congress; Tibetans gather en masse in Rebkong (8 November 2012) ^ TOP Tsegyal Date: November 7, 2012 Protest location: Bankar village, Driru County, Tibet Autonomous Region Age: 27 Current whereabouts/wellbeing: Deceased

257

Info: [ TCHRD ] Tsegyal, 27, was taken into police custody after he set himself on fire in Tingser Village of Bekar Township in Diru County. For less than two weeks, from 7 to 18 November, Tsegyal received no treatment for his burns while being held at the local police station in Nagchu town, sources told TCHRD. Tsegyal died in the evening of 18 November in police custody. Sources: TCHRD: Tibetan dies of untreated burns in police custody in Nagchu (28 November 2012) VOA: Five Tibetans Self-Immolate Today Across Tibetan Regions (7 November 2012) RFA: Five Tibetans Self-Immolate (7 November 2012) ^ TOP Dorjee Lhundrup Date: November 4, 2012 Protest location: Rebkong (Chinese: Tongren) in Qinghai province, the Tibetan area of Amdo Age: Mid-twenties Current whereabouts/wellbeing: Deceased Info: A young Tibetan man called Dorjee Lhundrup set fire to himself today in Rebkong (Chinese: Tongren) in Qinghai province, the Tibetan area of Amdo. Dorjee Lhundrup was a farmer in his mid-twenties from Chuma village in Rebkong. He had two children, a two-year old daughter and a four-year old son. Dorjee Lhundrup self-immolated on the morning of November 4 on Taglung South Street, some kilometers west of Rongwo monastery. He died immediately afterwards. ICT Report: Tibetan farmer self-immolates in Rebkong (4 November 2012) ^ TOP Tsewang Kyab Date: October 26, 2012 Protest location: In Setri village in Sangkok township in Sangchu (Chinese: Xiahe) county, Kanlho (Chinese: Gannan) Tibetan Autonomous Prefecture, Gansu province, in the Tibetan region of Amdo Age: Early-twenties Current whereabouts/wellbeing: Deceased Info: Tsewang Kyab set fire to himself near the bus stand in Setri village in Sangkok township in Sangchu (Chinese: Xiahe) county, Kanlho (Chinese: Gannan) Tibetan Autonomous Prefecture, Gansu province, in the Tibetan region of Amdo. Tsewang Kyab died, and despite an attempt by officials to intervene, local Tibetans covered up his corpse with khatags (white blessing scarves) and took him to his home. 258

ICT Report: Second Tibetan self-immolates today in Sangchu (26 October 2012) ^ TOP Lhamo Tseten

Date: October 26, 2012 Protest location: Amchok township in Sangchu (Chinese: Xiahe) county, Kanlho (Chinese: Gannan) Tibetan Autonomous Prefecture, Gansu province (the Tibetan area of Amdo) Age: Mid-twenties Current whereabouts/wellbeing: Deceased Info: Lhamo Tseten self-immolated in front of the local military base and township administration in Amchok, which is in Sangchu (Chinese: Xiahe) county, Kanlho (Chinese: Gannan) Tibetan Autonomous Prefecture in Gansu province (the Tibetan area of Amdo). He was married to a local Tibetan woman, Tsering, and they have a two year old daughter. He is the fourth Tibetan from Sangchu county to self-immolate in the past week, following the deaths of Lhamo Kyab near Bora monastery on October 20, Dhondup outside Labrang Tashikyil monastery on October 22, and Dorje Rinchen outside a military base in Labrang town on October 23. ICT Report: Self-immolation of Tibetan nomad in twenties in restive area of Amchok (26 October 2012) ^ TOP Tsepo Date: October 25, 2012 Protest location: Near a government building in Nagchu (Chinese: Naqu), Tibet Autonomous Region Age: 20 Current whereabouts/wellbeing: Deceased

259

Info: Two Tibetans in their twenties set fire to themselves in a double self-immolation near a government building in Nagchu (Chinese: Naqu), Tibet Autonomous Region, on Thursday, October 25. Some Tibetan sources reported that the Tibetans were cousins. Both of them were from Bankar monastery and Bankar village in Driru (Chinese: Briru) in Nagchu. ^ TOP Tenzin Date: October 25, 2012 Protest location: Near a government building in Nagchu (Chinese: Naqu), Tibet Autonomous Region Age: 25 Current whereabouts/wellbeing: Unknown Info: Two Tibetans in their twenties set fire to themselves in a double self-immolation near a government building in Nagchu (Chinese: Naqu), Tibet Autonomous Region, on Thursday, October 25. Some Tibetan sources reported that the Tibetans were cousins. Both of them were from Bankar monastery and Bankar village in Driru (Chinese: Briru) in Nagchu. ^ TOP Dorje Rinchen

Date: October 23, 2012 Protest location: Near the military camp and in front of the Gyugya market on the main street of Labrang (Chinese: Xiahe) in Kanlho (Gannan) Tibetan Autonomous Prefecture in Gansu Province (the Tibetan area of Amdo) Age: Late fifties Current whereabouts/wellbeing: Deceased Info: According to Tibetans in exile, Dorje Rinchen did not die immediately but has now passed away. The same sources said that local people did not allow his body to

260

be taken away by troops. Instead his body was taken home to his village, Sayi, which is around two kilometers east of Labrang monastery. Monks from Labrang were initially not allowed to go to his home to pray. ICT Report: Tibetan farmer self-immolates in Labrang (23 October 2012) ^ TOP Dhondup

Date: October 22, 2012 Protest location: At the side of a temple called Serkhang in Labrang Tashikyil (Chinese: Xiahe) monastery in Kanlho (Gannan) Tibetan Autonomous Prefecture in Gansu Province (the Tibetan area of Amdo) Age: Sixties Current whereabouts/wellbeing: Deceased Info: A Tibetan man called Dhondup set fire to himself this morning (October 22) at the side of a temple called Serkhang (meaning golden house or temple) in Labrang Tashikyil (Chinese: Xiahe) monastery in Kanlho (Gannan) Tibetan Autonomous Prefecture in Gansu Province (the Tibetan area of Amdo). Graphic images that reached Tibetans in exile depict his burning body near the pilgrimage circuit of the monastery, and one photograph shows a khatag (white blessing scarf) placed at the spot after his body was removed. According to reports from exile Tibetans, Dhondup died after his self-immolation and troops took away his body. A Tibetan in exile from Labrang told ICT: “We heard that the flames surrounding the body were so intense. Troops arrived soon afterwards and put the remains in a large bag and took it away. Local monks then tried to hold prayers for Dhondup but police and monastic officials tried to prevent this happening.” ICT Report: Self-immolation at Tibet’s Labrang monastery (22 October 2012) ^ TOP

261

Lhamo Kyab Date: October 20, 2012 Protest location: Near Bora monastery in Sangchu (Chinese: Xiahe) county, Kanlho (Gannan) prefecture in Gansu province Age: Late twenties Current whereabouts/wellbeing: Deceased Info: A Tibetan in his late twenties called Lhamo Kyab set fire to himself and died today near Bora monastery in Sangchu (Chinese: Xiahe) county, Kanlho (Gannan) prefecture in Gansu province. Lhamo Kyab leaves a wife and two children, aged 10 and 7. According to Tibetans in exile, Lhamo Kyab was seen running along the road in flames, and calling for the Dalai Lama to come home to Tibet. The same sources said that police tried to put out the flames, and a local man took off his shirt and tried to fling it over Lhamo Kyab but the blaze was too strong. ICT Report: Tibetan dies after self-immolating in Gansu (20 October 2012) ^ TOP Tamdin Dorje

Date: October 13, 2012 Protest location: Near a white stupa beside Tsoe Gaden Choeling monastery in Kanlho (Chinese: Gannan) Tibetan Autonomous Prefecture, Gansu province (Tibetan area of Amdo) Age: Early fifties Current whereabouts/wellbeing: Deceased Info: Tamdin Dorje, the grandfather of a prominent young Tibetan reincarnate lama at Labrang Tashikyil monastery, died after setting fire to himself in the same place as mother of two Dolkar Tso, who self-immolated on August 7, near a white stupa beside Tsoe Gaden Choeling monastery in Kanlho Tibetan Autonomous Prefecture, Gansu province (see ICT report, 7 August 2012).

262

The self-immolation is likely to be noted with concern by the authorities due to the connection to the young lama recognised as the 7th Gungthang Rinpoche, Lobsang Geleg Tenpe Khenchen, who was born in 2002 in the village of Dzoege, east of Tsoe city, the seat of Kanlho Tibetan Autonomous Prefecture in the southern part of Gansu Province. Tamdin Dorje was the father of the young lamaâ&#x20AC;&#x2122;s mother. ICT Report: Grandfather of Tibetan reincarnate lama dies after self-immolation today (13 October2012) ^ TOP Sangay Gyatso

Date: October 6, 2012 Protest location: Tsoe, Kanlho (Chinese: Gannan) Tibetan Autonomous Prefecture, Gansu province (Tibetan area of Amdo) Age: 27 Occupation: Layperson Current whereabouts/wellbeing: Deceased Info: According to a report by Voice of America, Sangay Gyatso, 27-years old, set fire to himself on October 6, 2012 near the local monastery in the town of Tsoe in the northeastern Tibetan area of Amdo. Sangay Gyatso called for the return of the Dalai Lama to Tibet and the right of Tibetans to freely express their language and religion. He is believed to have died as a result of his protest. Initial reports from the area tell of heightened tensions in the area and possibly hundreds of security personnel being deployed around the local monastery. ^ TOP

263

Gudrub

Date: October 4, 2012 Protest location: Nagchu county, Nagchu prefecture, Tibet Autonomous Region Age: 43 Occupation: Writer Current whereabouts/wellbeing: Deceased Info: Gudrub, a 43-year old writer from neighboring Driru county, set fire to himself and called for freedom in Tibet and for the return of the Dalai Lama. VOA reported that a group of Tibetans transported Gudrubâ&#x20AC;&#x2122;s body to hospital, where authorities took him into their custody. A doctor later told the group that Gudrub had died, but authorities would not release his body. ICT Report: Second Tibetan dies in less than a week as self-immolations continue in Tibet (5 October2012) ^ TOP Yangdang Date: September 29, 2012 Protest location: Dzatoe County, Yulshul Tibetan Autonomous Prefecture, Qinghai province Age: 27 Occupation: Layperson Current whereabouts/wellbeing: Deceased Info: According to Tibetans in exile in contact with Tibetans in the area, Yangdang set fire to himself along the main road in Dzato county town at around 7 pm, and shouted slogans calling for freedom in Tibet and for the return of the Dalai Lama and the Karmapa (a prominent Tibetan lama). After onlookers, including local Chinese shop owners, were able to put out the flames with buckets of water, security forces cordoned off the area and took Yangdangâ&#x20AC;&#x2122;s body to the local hospital. The following day local authorities informed family members that Yangdang would be transferred to a hospital outside the Tibetan area

264

due to his serious condition. However, local authorities later informed family members that Yangdang died while in transport. Authorities have yet to release Yangdangâ&#x20AC;&#x2122;s body to his family, according to the same sources. ICT Report: Second Tibetan dies in less than a week as self-immolations continue in Tibet (5 October2012) ^ TOP Passang Lhamo Date: September 13, 2012 Protest location: Beijing Age: 62 Current whereabouts/wellbeing: Unknown, survived self-immolation Info: On September 13, 2012 Passang Lhamo from Kyegudo (Chinese: Yushu) in Qinghai, set fire to herself in Beijing, according to Tibetan sources. Passang Lhamo travelled to Beijing to appeal to the central government after local authorities refused toallow her to retain her home. An image from the area depicts her home in the process of destruction, according to Tibetan sources from the area. News of Passang Lhamoâ&#x20AC;&#x2122;s self-immolation only emerged recently due to security restrictions. Yushu was devastated by a magnitude 6.9 earthquake in 2010, killing 2,698 and leaving 100,000 homeless, according to official sources. The town of Kyegu was leveled by the quake, and the subsequent rebuilding process has been fraught with opaque government planning and scant local consultation. (ICT report, Bold protests in earthquake-hit area over government reconstruction plans) According to the Tibetan government in exile (Land Grabbing Persists in Kyegudo, A Tibetan Woman Burned Self in Protest), Passang Lhamo set fire to herself after repeated appeals to the central authorities in Beijing failed to yield any concrete results. The 62-year old was taken to hospital and treated for her burns following her protest, according to the same sources. No more is known about her current condition or whereabouts. Passang Lhamo is the second Tibetan from Kyegudo known to have self-immolated in protest of government policies of evictions and land seizures. Dickyi Choezom a 40year old mother of two, set fire to herself on June 27, 2012 in response to government land seizures and forced evictions. It has recently been reported that fire extinguishers are now located in Tiananmen Square, Beijingâ&#x20AC;&#x2122;s most prominent public space. (New Yorker: Fire Extinguishers, Tibet, and Tiananmen Square)

265

A severely burned Passang Lhamo in This image illustrates the demolition of Passang Lhamoâ&#x20AC;&#x2122;s home in Kyegudo. hospital.

^ TOP

Lobsang Damchoe Date: August 27, 2012 Protest location: Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan Age: 17 Current whereabouts/wellbeing: Deceased Info: Two teenage Tibetans, a monk and a layperson who are believed to have been cousins, set themselves on fire on August 27 in Ngaba (Chinese: Aba). The selfimmolations took place near the eastern gate of Kirti monastery. Lobsang Damchoe, 17, a former monk, was seen walking with flames shooting from his body before he collapsed to the ground, according to Kirti monks in exile in Dharamsala, India. It is not known what he shouted or said as he set himself on fire. Chinese security personnel extinguished the flames and took both men initially to the hospital in Ngaba town, but later moved them to a hospital in Barkham. According to the Kirti monks in exile, both young men died in hospital. ICT Report: Two Tibetan teenage relatives self-immolate in Ngaba (28 August 2012) ^ TOP Lobsang Kelsang Date: August 27, 2012 Protest location: Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan Age: 18

266

Current whereabouts/wellbeing: Deceased Info: Two teenage Tibetans, a monk and a layperson who are believed to have been cousins, set themselves on fire on August 27 in Ngaba (Chinese: Aba). The selfimmolations took place near the eastern gate of Kirti monastery. Lobsang Kelsang, 18, was seen walking with flames shooting from his body before he collapsed to the ground, according to Kirti monks in exile in Dharamsala, India. It is not known what he shouted or said as he set himself on fire. Chinese security personnel extinguished the flames and took both men initially to the hospital in Ngaba town, but later moved them to a hospital in Barkham. According to the Kirti monks in exile, both young men died in hospital. ICT Report: Two Tibetan teenage relatives self-immolate in Ngaba (28 August 2012) ^ TOP Lungtok Date: August 13, 2012 Protest location: Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan Age: About 20 Current whereabouts/wellbeing: Deceased Sources from the Kirti monastery in exile: At around 6:50pm on August 13th, a 21 year old layman named Tashi from the Soruma pastoral area in Choejema township, and the monk Lungtok, aged about 20, also from Soruma and a student in Kirti monastery’s medical college, set fire to themselves in a prayer wheel enclosure on the monastery’s perimeter, and then emerged shouting protest slogans onto the ‘Heroes’ road’ leading into town from the monastery. As Lungtok approached the junction with the central street, a group of policemen surrounded him, put out the flames and took him away. It is unclear whether he was still alive at that time. Both were taken initially to the county hospital, and then within half an hour they were taken to the Prefecture hospital in Barkham, but according to witnesses, their burns were so severe that there is little hope of survival. ICT Report: Local Tibetans beaten following three more self-immolations in Tibet (15 August 2012) ^ TOP Tashi Date: August 13, 2012 Protest location: Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan Age: 21 267

Current whereabouts/wellbeing: Deceased Sources from the Kirti monastery in exile: At around 6:50pm on August 13th, a 21 year old layman named Tashi from the Soruma pastoral area in Choejema township, and the monk Lungtok, aged about 20, also from Soruma and a student in Kirti monastery’s medical college, set fire to themselves in a prayer wheel enclosure on the monastery’s perimeter, and then emerged shouting protest slogans onto the ‘Heroes’ road’ leading into town from the monastery. As Lungtok approached the junction with the central street, a group of policemen surrounded him, put out the flames and took him away. It is unclear whether he was still alive at that time. Both were taken initially to the county hospital, and then within half an hour they were taken to the Prefecture hospital in Barkham, but according to witnesses, their burns were so severe that there is little hope of survival. It has been learned that Lungtok passed away on 13th, but as he had been taken to Barkham, it is not known whether his body would be returned to family members. ICT Report: Local Tibetans beaten following three more self-immolations in Tibet (15 August 2012) ^ TOP Chopa Date: August 10, 2012 Protest location: Me’uruma township, Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan Age: 24 Current whereabouts/wellbeing: Deceased Sources from the Kirti monastery in exile: On August 10 at about 10:15 am, 24 year old Chopa set himself on fire in Me’uruma township, Ngaba county, shouting slogans of protest against the Chinese government. Within a few minutes, local security forces arrived at the scene, doused the still fierce flames, and took him away. According to witnesses, it was not clear at that point whether he was still alive. It has since been confirmed that Chopa passed away just after 3pm on August 10, shortly before reaching Barkham prefecture hospital. The authorities cremated his body there, and returned just a part of the ashes to his family members. ICT Report: Local Tibetans beaten following three more self-immolations in Tibet (15 August 2012) ^ TOP

268

Dolkar Tso

Date: August 7, 2012 Protest location: Near Tsoe Gaden Choeling monastery in Kanlho (Chinese: Gannan Tibetan Autonomous Prefecture) in Gansu Province (the Tibetan area of Amdo) Age: Twenties Current whereabouts/wellbeing: Deceased Dolkar Tso, who is in her mid-twenties and from a farming family, set fire to herself early this afternoon near a white stupa (reliquary building) at Tsoe Gaden Choeling monastery in Tsoe City (Chinese: Hezuo). According to Tibetan sources in exile from her home area, she called out for the return of the Dalai Lama to Tibet, and shouted that there was no freedom in Tibet. ICT Report: Tibetan mother in her twenties dies after self-immolation today; monk taken away after self-immolation yesterday (7 August 2012) ^ TOP

Lobsang Tsultrim

Date: August 6, 2012 Protest location: Ngaba (Chinese: Aba) town in Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan (the Tibetan area of Amdo) Age: 21

269

Current whereabouts/wellbeing: Deceased According to the exile Kirti monks, Lobsang Tsultrim attempted to walk along the main street towards the office building of the Forestry Department before he fell to the ground, and armed police emerged and extinguished the flames. A local Tibetan told the Kirti monks in Dharamsala that Lobsang Tsultrim was still alive when police took him away. He is believed to have been taken to the local government hospital, and then removed elsewhere. His current whereabouts and welfare is not known. Lobsang Tsultrim was born in Ryiwa village, Cha Township in Ngaba, and he joined Kirti monastery when he was very young. He was a classmate of Phuntsog, who selfimmolated on March 16, 2011, and is said to have loved playing basketball. Lobsang Tsultrim is said to have suffered a great deal and may have been detained following the crackdown in Ngaba from March 16, 2008, when at least ten Tibetans were killed by Chinese troops after peaceful protest. He is the 27th Tibetan from Ngaba to selfimmolate since February, 2009, and the eighth Kirti monk to do so. ICT Report: Tibetan mother in her twenties dies after self-immolation today; monk taken away after self-immolation yesterday (7 August 2012) ^ TOP Losang Lozin

Date: July 17, 2012 Protest location: North of Barkham county, Sichuan province Age: 18 Current whereabouts/wellbeing: Deceased The self-immolation and death today of an 18-year old Tibetan monk from Ngaba is being marked by Tibetans at his monastery, Gedhen Tashi Choeling, an affiliate of Kirti monastery. Losang Lozin set fire to himself in front of the monasteryâ&#x20AC;&#x2122;s main assembly hall today and then attempted to start walking towards the township government office, according to monks from Kirti monastery in Dharamsala, India.

270

ICT Report: Teenage monk and model student self-immolates in Tibet (17 July 2012) ^ TOP Tsewang Dorjee Date: July 7, 2012 Protest location: Damshung, Tibet Autonomous Region Age: 22 Current whereabouts/wellbeing: Deceased Phayul: The Tibetan man who set himself on fire on July 7 has now been identified as Tsewang Dorjee, a 22-year-old nomad from Damshung, central Tibet. Tsewang Dorjee raised slogans and called for the long life of His Holiness, but barely three minutes into his protest, Chinese security forces arrived at the scene, doused the flames and took him to a hospital. In a press release, the Tibetan Parliament-in-exile noted that the entire Damshung region is currently under lockdown and people who witnessed the self-immolation have since been arrested. Source: Phayul: Self-immolating youth identified as Tsewang Dorjee, All witnesses arrested (10 July 2012) ^ TOP

Dickyi Choezom Date: June 27, 2012 Protest location: Kyegudo Age: Forties Current whereabouts/wellbeing: Unknown Phayul: A Tibetan woman in her 40s, identified as Dickyi Choezom, a mother of two, set herself on fire on June 27, at around 2pm (local time) in Keygu town near the Dhondupling Monastery. Chinese security personnel at the scene of the protest doused the flames and took her away, reportedly to a hospital in Siling, but no further information is available. An exile monk with contacts in the region told Tibetan media that police arrested two of her relatives but many Tibetans gathered and started demanding their release and threatening to set themselves on fire if the two were not released, and they were reportedly released later in the day but carried injuries from severe beatings. Tibetans from Kyegudo have been protesting Chinaâ&#x20AC;&#x2122;s redevelopment plans in the region following the devastating earthquake in April 2010. (ICT Report â&#x20AC;&#x201C; April 9, 2011) Source: Phayul: Land seizure protest in Kyegudo prompts self-immolation (4 July 2012) 271

^ TOP Ngawang Norphel

Date: June 20, 2012 Protest location: Trindu, Qinghai province Age: 22 Current whereabouts/wellbeing: Believed to have died on July 30 Radio Free Asia: Carrying Tibetan flags and shouting pro-independence slogans, former monk Tenzin Khedup, 24, and Ngawang Norphel, 22, torched themselves in Dzatoe (in Chinese, Zaduo) township, Tridu (Chenduo) county, in the Yulshul (Yushu) Tibetan Autonomous Prefecture, the exile sources said. Tenzin Khedup died on the spot while his colleague, Ngawang Norphel was badly burned and is in serious condition at a hospital, according to Lobsang Sangay, a monk in India who is from the Zekar monastery in Yushul, quoting eyewitnesses. ^ TOP Tenzin Khedup

Date: June 20, 2012 Protest location: Trindu, Qinghai province Age: 24 Current whereabouts/wellbeing: Deceased

272

Radio Free Asia: Carrying Tibetan flags and shouting pro-independence slogans, former monk Tenzin Khedup, 24, and Ngawang Norphel, 22, torched themselves in Dzatoe (in Chinese, Zaduo) township, Tridu (Chenduo) county, in the Yulshul (Yushu) Tibetan Autonomous Prefecture, the exile sources said. Tenzin Khedup died on the spot while his colleague, Ngawang Norphel was badly burned and is in serious condition at a hospital, according to Lobsang Sangay, a monk in India who is from the Zekar monastery in Yushul, quoting eyewitnesses. ^ TOP Tamdin Thar Date: June 15, 2012 Protest location: Chentsa (Chinese: Jianza) county town in Qinghai (the eastern Tibetan area of Amdo) Age: Fifties Current whereabouts/wellbeing: Deceased Info: Tibetans in eastern Tibet gathered today to mark the self-immolation of a Tibetan from a nomadic family who set fire to himself and died in Chentsa (Chinese: Jianza) county town in Qinghai (the eastern Tibetan area of Amdo). Images posted online by Tibetans in exile showed crowds gathering to pile khatags (Tibetan blessing scarves) on the body of Tamdin Thar, who was in his forties or fifties, while massed ranks of armed police gather at the roadside nearby. Tamdin Thar set himself on fire early this morning in front of the Peopleâ&#x20AC;&#x2122;s Armed Police base in Chentsa, Malho (Chinese: Huangnan) Tibetan Autonomous Prefecture, according to Tibetan sources in exile. Armed police were seen extinguishing the flames as Tamdin Thar lay on the ground, still moving slightly, and he was then taken away in a vehicle by security forces. According to Tibetan sources in exile in touch with Tibetans in the area, he died within hours, and local people gathered in the town calling for the return of his body, despite an increasing number of armed police being deployed. The body was returned to local people at around mid-day today, according to various sources. The Chinese state media confirmed the self-immolation and death but did not name Tamdin Thar. ICT Report: Hundreds of Tibetans face down police to gather for cremation of Tibetan who selfimmolated today (15 June 2012) ^ TOP Rikyo Date: May 30, 2012 Protest location: Tibetan area of Dzamthang (Chinese: Rangtang) county, Ngaba 273

(Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan Age: 33 Current whereabouts/wellbeing: Deceased Info: Rikyo was in her mid-thirties and from a nomadic family. She set herself on fire near to Jonang Dzamthang Gonchen Monastery. The flames around her body were so intense that police on the scene were beaten back by the fire and attempts to extinguish it failed. Following her self-immolation, her body was taken to the Jonang Dzamthang Monastery and kept there, according to Tibetans in exile who are from the area. Chinese government officials came to the monastery and sought to impose an immediate cremation. Rikyo was cremated the same day, and a large number of Tibetans converged at a special cremation prayer service near the monastery. According to a Tibetan in exile in contact with Tibetans from Dzamthang, “Although it was raining and a heavy storm, people did not move from the cremation area near the monastery until around 3 a.m.” ICT Report: Detentions, fear after Lhasa self-immolations; prayer gathering in Dzamthang (1 June 2012) ^ TOP Dargye

Date: May 27, 2012 Protest location: Outside of the Jokhang Temple in Lhasa, Tibet Autonomous Region Age: Believed to be 25 Current whereabouts/wellbeing: Deceased Info: Two young Tibetan men set fire to themselves on May 27 outside one of Tibet’s holiest shrines, the Jokhang Temple, in the first self-immolation in Lhasa, Tibet’s historic capital. According to monks from Kirti Monastery in exile, 25-year old Dargye had entered Kirti monastery as a boy and disrobed a few years ago. Voice of America Tibetan language service has reported that the two Tibetans, who self-immolated

274

together, worked in a restaurant in Lhasa. Dargye was reportedly from Ngaba (Chinese: Aba) in Sichuan (where most of the self-immolations have taken place). The self-immolations took place during Saga Dawa, an important religious period for Tibetan Buddhists that commemorates the Buddha’s birth, enlightenment and death. The self-immolations are the first in Lhasa where Chinese security has been tight since March 2008 when protests occurred across Tibet and rocked the capital city. The official media reported today that Lhasa’s Public Security Bureau has set up a special task force to investigate the case. ICT Report: Protest by self-immolation spreads to Tibet’s capital (28 May 2012) Detentions, fear after Lhasa self-immolations; prayer gathering in Dzamthang (1 June 2012) ^ TOP Dorje Tseten

Date: May 27, 2012 Protest location: Outside of the Jokhang Temple in Lhasa, Tibet Autonomous Region Age: 19 Current whereabouts/wellbeing: Deceased Info: Two young Tibetan men set fire to themselves on May 27 outside one of Tibet’s holiest shrines, the Jokhang Temple, in the first self-immolation in Lhasa, Tibet’s historic capital. Nineteen-year old Dorje Tseten had left home after high school and had been renting a room in a house in Lhasa. The entire household was detained soon after his self-immolation. Voice of America Tibetan language service has reported that the two Tibetans, who self-immolated together, worked in a restaurant in Lhasa. Dorje Tseten was reportedly from Labrang (Chinese: Xiahe) in Gansu, the Tibetan area of Amdo. The self-immolations took place during Saga Dawa, an important religious period for Tibetan Buddhists that commemorates the Buddha’s birth, enlightenment and death. The self-immolations are the first in Lhasa where Chinese security has been tight since March 2008 when protests occurred across Tibet and rocked the capital city. The

275

official media reported today that Lhasaâ&#x20AC;&#x2122;s Public Security Bureau has set up a special task force to investigate the case. Dorje Tseten is referred to in Xinhua sources as Tobgye Tseten. ICT Report: Protest by self-immolation spreads to Tibetâ&#x20AC;&#x2122;s capital (28 May 2012) Detentions, fear after Lhasa self-immolations; prayer gathering in Dzamthang (1 June 2012) ^ TOP Choepak Kyap Date: April 19, 2012 Protest location: Close to a local government office in Barma township near Jonang Dzamthang Gonchen monastery in the Tibetan area of Dzamthang (Chinese: Rangtang) county, Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan Age: Twenties Current whereabouts/wellbeing: Deceased Info: Two Tibetan men in their twenties set fire to themselves today close to a local government office in Barma township near Jonang Dzamthang Gonchen monastery in the Tibetan area of Dzamthang (Chinese: Rangtang) county, Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan. The two Tibetans who self-immolated today were named by two exile Tibetan sources as Choepak Kyap and Sonam. Although paramilitary troops were deployed immediately, local people managed to prevent them from taking away the bodies of the two Tibetans, who had died following the self-immolation, according to the same two sources. According to the exile Tibetans, who are in contact with Tibetans in the area, the bodies were taken to the monastery in order to carry out prayers, and many other Tibetans are gathering there. It is expected that a cremation and funeral services will be held soon. ICT Report: Two young Tibetan men die after self-immolation protest in Ngaba region (19 April 2012) ^ TOP Sonam Date: April 19, 2012 Protest location: Close to a local government office in Barma township near Jonang Dzamthang Gonchen monastery in the Tibetan area of Dzamthang (Chinese: Rangtang) county, Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture,

276

Sichuan Age: Twenties Current whereabouts/wellbeing: Deceased Info: Two Tibetan men in their twenties set fire to themselves today close to a local government office in Barma township near Jonang Dzamthang Gonchen monastery in the Tibetan area of Dzamthang (Chinese: Rangtang) county, Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan. The two Tibetans who self-immolated today were named by two exile Tibetan sources as Choepak Kyap and Sonam. Although paramilitary troops were deployed immediately, local people managed to prevent them from taking away the bodies of the two Tibetans, who had died following the self-immolation, according to the same two sources. According to the exile Tibetans, who are in contact with Tibetans in the area, the bodies were taken to the monastery in order to carry out prayers, and many other Tibetans are gathering there. It is expected that a cremation and funeral services will be held soon. ICT Report: Two young Tibetan men die after self-immolation protest in Ngaba region (19 April 2012) ^ TOP Thubten Nyandak Rinpoche and his niece Atse

Date: April 6, 2012 Ages: 45 and 23 Current whereabouts/wellbeing: Both deceased, full circumstances of their deaths remain unclear Info: Circumstances around the deaths of a Tibetan religious figure and his niece in Kardze who died in a fire remain unclear. Thubten Nyandak, 45, and his niece Atse, 23 died on April 6, 2012, in their residence at a monastery. New information from the Central Tibetan Administration (CTA) in Dharamsala, India, indicates that their deaths were due to self-immolation. Tibetan writer Woeser also states that this was a case of self-immolation.

277

The CTA in Dharamsala reported: “On the day of his immolation, he told his family on phone: ‘Today I feel at ease and ending my life by offering butter lamps for all those Tibetans who have set themselves on fire for the cause of Tibet’. Immediately after making the call, he and his niece set themselves on fire.” (Tibet.net, New report confirms self-immolation of Tulku Athup and his niece – March 27, 2013). The Beijing-based Tibetan writer Woeser published a photograph on her blog on August 2, 2012 of the small wooden building which had caught fire resulting in the deaths of Thubten Nyandak Rinpoche and Atse. The image shows scorch marks around one of the windows, but Woeser contends that both people would have had time to escape the fire, if they chose to do so. (Invisible Tibet, Why are the numbers used for Tibetans who have self-immolated inside Tibet inconsistent? (in Chinese) – August 2, 2012) Tulku Athup joined Lhakang Dragkhar monastery in Minyak, Kham at a young age and later studied at Drepung monastery in Lhasa and Kirti monastery in Ngaba, according to the CTA. He was also the former abbot of Dzamthang Monastery in Dzamthang (Ch: Rangtang) County, Ngaba (Ch: Aba) Prefecture, the site of one self-immolation before his own death, on February 19, 2012, and three more after his death, those of Choepak Kyap and Sonam who jointly self-immolated on April 19, 2012, and Rikyo who selfimmolated on May 30, 2012. (RFA, Lama, nun die in fire – April 6, 2012). It is not known when or under what circumstances he left Dzamthang Monastery. Both Thubten Nyandak Rinpoche and Atse were known to be staunch advocates of Tibetan culture and religion and of unity among Tibetans. Before their deaths, Thubten Nyandak Rinpoche had called family members asking them to bring butter to fuel the lamps he said he was lighting for all of the self-immolators. The same CTA report said: “Chinese police from Dartsedo immediately arrived at Dzogchen monastery. Fearing closure of the monastery, the monastery officials told the police that Tulku Athup and his niece died due to accidental fire in the house rather than self-immolation. Chinese police then withdrew from the monastery. Since then the authorities have imposed severe restrictions across the region and cracked down on local Tibetans leaving many of them severely injured.” A Tibetan in the area quoted a monastery administrator as saying that Tulku Athub and his niece Atse died in an accidental fire, but said the local Tibetan community believes they may have self-immolated “for the cause of Tibet.” A Tibetan source told RFA: “On April 6, Tulku Athub told his family in a phone call that ‘I have lighted many butter lamps for the benefit of those who have set themselves on fire for the cause of Tibet.’ Soon afterward, the residence was seen ablaze, and the Tulku and his niece were both found dead.” ^ TOP

278

Chimey Palden

Date: March 30, 2012 Protest location: Barkham (Chinese: Maâ&#x20AC;&#x2122;erkang), Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan (Tibetan area of Amdo) Age: 21 Monastery: Tsodun monastery Current whereabouts/wellbeing: Deceased Info: Chimey Palden, a 21-year old monk from Tsodun monastery in Ngaba, set fire to himself, along with fellow monk Tenpa Darjey, aged 22, on March 30, 2012 outside the prefectureal government offices in Barkham, Ngaba. The area is now under lockdown by armed troops and no further information is known about the two monksâ&#x20AC;&#x2122; survival or current whereabouts, according to the Kirti monks in exile. Chimey Palden went to Kirti monastery in Ngaba as a philosophy student in 2009, but stayed only a few months. In 2010, on a visit to Lhasa, he was searched by Public Security personnel, who found a photo of the Dalai Lama, a picture of the Tibetan national flag and a Tibetan song on his mobile phone. He was detained for more than a month. ICT Report: Self-immolation of two Tibetan monks from Tsodun monastery, Ngaba (30 March 2012) ^ TOP

279

Tenpa Darjey

Date: March 30, 2012 Protest location: Barkham (Chinese: Maâ&#x20AC;&#x2122;erkang), Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan (Tibetan area of Amdo) Age: 22 Monastery: Tsodun monastery Current whereabouts/wellbeing: Deceased Info: Tenpa Darjey, a 22-year old monk from Tsodun monastery in Ngaba, set fire to himself, along with fellow monk Chimey Palden, aged 21, on March 30, 2012 outside the prefectureal government offices in Barkham, Ngaba. The area is now under lockdown by armed troops and no further information is known about the two monksâ&#x20AC;&#x2122; survival or current whereabouts, according to the Kirti monks in exile. Tenpa Darjey studied philosophy at Kirti monastery in Ngaba county, Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan, from 2003-2009. He then returned to Tsodun where he was regarded as one of the best students in the logic and debating class. He was the youngest of four brothers and sisters. ICT Report: Self-immolation of two Tibetan monks from Tsodun monastery, Ngaba (30 March 2012) ^ TOP Lobsang Sherab Date: March 28, 2012 Protest location: Cha township, Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan Age: 20 Monastery: Ganden Tenpeling monastery Current whereabouts/wellbeing: Deceased Lobsang Sherab was a 20-year old monk at Ganden Tenpeling monastery in Rasuwa, Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan province (Tibetan area of

280

Amdo). According to monks from Kirti monastery now living in exile in Dharamsala, India, paramilitary police in Ngaba removed Sherab’s body immediately following his self-immolation, ignoring pleas for his body to be handed over to his family. Sherab had been a monk at the small Ganden Tenpeling monastery in Raruwa since the age of nine. Last October he went to study at Kirti monastery in Ngaba, but had returned home on March 26, 2012. According to a Kirti monk in exile, “These days some 300 Chinese government officials of various positions and rank are stationed at Kirti monastery, and throughout Ngaba armed police and special police forces maintain a security clampdown.” ICT Report: Tibetan self-immolations and their impact expand (29 March 2012) ^ TOP Sonam Dargye

Date: March 17, 2012 Protest location: Northeastern Qinghai province Age: 44 Occupation: Farmer Current whereabouts/wellbeing: Deceased Info: Sonam Dargye, a 44-year old father of three from the town of Rongpo, is the second Tibetan in the Rebkong area to set fire to himself. Images and footage that emerged almost immediately from Tibet shows thousands of Tibetans in Rebkong (Chinese: Tongren), Malho (Chinese: Huangnan) Tibetan Auonomous Prefecture, Qinghai (Tibetan area of Amdo) gathering to mark the passing of Sonam Dargye, a Tibetan farmer who died after self-immolating near the center of Rongpo town on Saturday (March 17) (VOA, 19 March 2012). A video released by VOA and shared by Tibetans on Facebook shows the body of Sonam Dargye still aflame in the middle of the street in Rongpo town, as hundreds of Tibetans gather around. Footage can be viewed at Voice of America’s Tibetan service here. ICT Report:

281

Tibetans in Rebkong continue prayer vigils, protests, despite heavy security presence (22 March 2012) ^ TOP Lobsang Tsultrim

Date: March 16, 2012 Protest location: Ngaba county town in Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan province (the Tibetan area of Amdo) Age: 20 Monastery: Kirti Current whereabouts/wellbeing: Deceased Info: Lobsang Tsultrim set himself on fire and proceeded to march along the main road in the upper part of Ngaba county town, shouting slogans of protest against the Chinese government. As he walked on from the site of his self-immolation, armed police personnel came running to intercept him, at which he turned and ran back in the other direction, continuing to shout. He was then knocked to the ground by a police officer, and the police extinguished the flames, and threw him into the back of a pickup vehicle. He was held down by police officers, but was seen to raise his arms while continuing to shout, showing that he was still alive. Lobsang Tsultrim was from the Yeshe Tsang household in Soruma village, Choejema township, Ngaba county. His father’s name is Yeshe and his mother is Tsedron. He was the eldest of four brothers and sisters. He joined Kirti monastery at the age of eight, and studied at the ‘Buddhist youth academy’ or monastery school. Once that institution was closed down in 2003, he entered the monastery’s Tantric college. ICT Report: Kirti monk who self-immolated on March 16 dies in custody; 18-year old monk dies on March 10 in self-immolation protest (20 March 2012) ^ TOP

282

Jamyang Palden

Date: March 14, 2012 Protest location: Rebkong, Qinghai Age: Thirties Monastery: Rongpo (Rongwo) Current whereabouts/wellbeing: Deceased Info: Jamyang Palden, a monk in his thirties from Rongpo monastery in Rebkong (Chinese: Tongren), Qinghai (the Tibetan area of Amdo), set fire to himself this morning. It is the first self-immolation in Rebkong, and the 28th in Tibet since February, 2009. Jamyang Palden survived the self-immolation, but his condition is serious, according to Tibetans in exile in contact with those in the area. Jamyang Palden set fire to himself in Dolma square, near Rongpo monastery, which is the main monastery in Rebkong. Monks and local people took him to hospital, but it seems that he has since been moved back to the monastery. Despite the buildup of troops, images from Rebkong today show local people gathered at the scene of his self-immolation, quietly praying for him. The gathering led to a peaceful protest, with Tibetans calling for the Dalai Lama to return to Tibet. There are fears for the safety of Tibetans in Rebkong due to the military buildup following the self-immolation. ICT Report: Tensions escalate in Qinghai: Rebkong self-immolation, student protest, monks commemorate March 10 (14 March 2012) ^ TOP

Gepey Date: March 10, 2012 Protest location: Near a Chinese military camp location 1.5 kilometers from Kirti monastery in Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan

283

Age: 18 Monastery: Kirti Current whereabouts/wellbeing: Deceased Info: VOA: “Chinese authorities took Gepey’s body and forced cremation of his body the same night, according to UK-based advocacy group Free Tibet. Lobsang Yeshi, spokesperson of Kirti monastery in India told VOA Tibetan that Gepey is survived by his mother and two brothers, who are also monks at the Kirti monastery in Ngaba.” ICT Report: Kirti monk who self-immolated on March 16 dies in custody; 18-year old monk dies on March 10 in self-immolation protest (20 March 2012) ^ TOP

Dorjee Date: March 5, 2012 Protest location: Cha (Chinese: Jia) township, Ngaba (Chinese: Aba) county, Ngaba Tibetan and Qiang Autonomous Prefecture in Sichuan province Age: 18 Occupation: Unknown Current whereabouts/wellbeing: Deceased Info: An 18-year old male named Dorjee set fire to himself today at around 6:30 p.m. local time and walked towards the local government office in Cha (Chinese: Jia) township, Ngaba (Chinese: Aba) county, Ngaba Tibetan and Qiang Autonomous Prefecture in Sichuan province. According to the same sources, Kirti monks in contact with Tibetans in the region, Dorjee shouted slogans against the Chinese government’s policies on Tibet. It is believed that he died at the scene, and that authorities took away his body. ICT Report: Third Tibetan self-immolation in three days (5 March 2012) ^ TOP

Rinchen Date: March 4, 2012 Protest location: Near a military camp in the vicinity of Kirti monastery in Ngaba (Chinese: Aba) town in Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan (the Tibetan area of Amdo) Age: Early thirties> Occupation: Unknown 284

Current whereabouts/wellbeing: Deceased Info: A Tibetan mother named Rinchen self-immolated near a military camp in the vicinity of Kirti monastery in Ngaba (Chinese: Aba) town in Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan (the Tibetan area of Amdo). Rinchen was in her early thirties, and was married to a Tibetan man who had died (details of when he died and the circumstances are not clear). It could not be immediately confirmed whether she had three or four children; the youngest was several months old, and the oldest in their early teens. According to Tibetan monks from Kirti who are now in exile, as she set herself ablaze, Rinchen shouted “Return His Holiness to Tibet” and “We need freedom”. She died soon afterwards, according to the same sources. Rinchen was the eldest of eight siblings in her family, from Jiashang township in Ngaba. ICT Report: Tibetan student and widowed mother self-immolate in Tibet (5 March 2012) ^ TOP Tsering Kyi

Date: March 3, 2012 Protest location: Machu town (Chinese: Maqu) in Kanlho (Chinese: Gannan Tibetan Autonomous Prefecture), Gansu Age: 19 Occupation: Student Current whereabouts/wellbeing: Deceased Info: Teenager Tsering Kyi, a pupil at the Tibetan Middle School in Machu who was aged 19, set fire to herself on Saturday afternoon (March 3) in the vegetable market of Machu town (Chinese: Maqu) in Kanlho (Chinese: Gannan Tibetan Autonomous Prefecture), Gansu. Authorities have blockaded the school Tsering Kyi attended in Machu (Chinese: Maqu) county, Kanlho (Chinese: Gannan) Tibetan Autonomous Prefecture, Gansu province (Tibetan area of Amdo), and have imposed a tight military lockdown in the area following the incident, with people’s cellphones being investigated in an attempt

285

to prevent dissemination of any images or footage that may have been taken of the self-immolation. ICT Report: Tibetan student and widowed mother self-immolate in Tibet (5 March 2012) ^ TOP Nangdrol Date: February 19, 2012 Protest location: Dzamthang (Chinese: Rangtang) county, Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture, Sichuan Age: 18 Occupation: Unknown Current whereabouts/wellbeing: Deceased Info: Nangdrol was the fourth of eight children, and is from Choeje village, Barma township, Dzamthang, the Tibetan area of Amdo. The same sources reported that he died, and his body was taken back to the monastery where traditional Buddhist rituals were carried out for him. According to the same sources, monks did not comply with police orders to hand over the body, and this evening (February 19), more than 1000 people had gathered to hold vigil. It has been confirmed that 18-year old Nangdrol, who set himself on fire on February 19 in Dzamthang, Sichuan, was a layperson and not a monk as previously reported, according to Tibetan sources. According to Tibetans in the area who are in contact with Tibetans in exile, Nangdrol cared passionately about Tibetan culture and language and had urged fellow Tibetans to be united, and to preserve their cultural and religious identity. ICT Report: Tibetans gather in Dzamthang for vigil after self-immolation: Lhasa crackdown deepens in buildup to Tibetan New Year (19 February 2012) Tibetan student and widowed mother self-immolate in Tibet (5 March 2012) ^ TOP

286

Damchoe Sangpo

Date: February 17, 2012 Protest location: Themchen county town, Themchen county, Tsonub Mongolian and Tibetan Autonomous Prefecture, Qinghai province Age: 38 Monastery: Bongthak Current whereabouts/wellbeing: Deceased Info: For the first time, a monastic official self-immolated on Friday (February 17) in Themchen (Chinese: Tianjun) county in Tsonub (Chinese: Haixi ) Mongolian and Tibetan Autonomous Prefecture, Qinghai province. Thirty-eight year old Tibetan monk Damchoe Sangpo was a member of Bongthak monastery’s Democratic Management Committee, the government-established body that runs the monastery, according to Tibetan exile sources. Voice of America Tibetan Service, which published a picture of Damchoe Sangpo here, reported that he died after setting himself ablaze after monks were banned from marking a religious ceremony, while other sources reported that he had objected to a rigorous “patriotic education” campaign at his monastery. ICT Report: Tibetans gather in Dzamthang for vigil after self-immolation: Lhasa crackdown deepens in buildup to Tibetan New Year (19 February 2012) ^ TOP

287

Lobsang Gyatso

Date: February 13, 2012 Protest location: Ngaba Age: 19 Monastery: Kirti Current whereabouts/wellbeing: Unknown Info: At about 2:30pm on February 13th, Kirti monk Lobsang Gyatso, age 19, of the Badzritsang house in Naktsangma of Cha township, set himself on fire at the top of the main street of Ngaba town shouting slogans ofprotest against the Chinese government. In the same moment, armed police and special police officers came and extinguished the fire and took him away while beating him. His present condition and whereabouts are not known. ICT Report: Nineteen year old Kirti monk sets fire to himself in Ngaba (13 February 2012) ^ TOP Tenzin Choedron

Date: February 11, 2012 Protest location: Ngaba Age: 18 Nunnery: Mame Dechen Chokorling (also known as Mame nunnery)

288

Current whereabouts/wellbeing: Deceased Info: Tenzin Choedron set herself on fire early in the evening on February 11, shouting slogans against the Chinese government, according to monks from Kirti monastery in exile (sister monastery to Kirti in Ngaba). She chose the same place as nun Tenzin Wangmo, the Sumdo bridge area below the nunnery, which is around three kilometers from Ngaba county town (Tibetan nun dies following selfimmolation protest). Tenzin Choedron did not die immediately, but was taken away by soldiers and police. According to new information today, she died soon afterwards and her funeral ceremony is being arranged. ICT Report: Eighteen year old nun who self-immolated in Ngaba dies (12 February 2012) ^ TOP Sonam Rabyang Date: February 9, 2012 Protest location: Triwang (Chinese: Chen wen) Town, the Capital of Tridu County Age: Mid thirties Monastery: Lab monastery Current whereabouts/wellbeing: Taken to a hospital; condition is unclear Info: Sonam Rabyang was a monk from Yuthung village, Lab township, Tridu (Chi: Chenduo) County, Yulshul (Chi: Yu shu) in Yulshul Tibetan Autonomous Prefecture in Qinghai Province (the Tibetan area of Kham). He was at Lab monastery, and set fire to himsef in Tridu town. It is thought that he survived, but it is not clear. ^ TOP

Rinzin Dorje Date: February 8, 2012 Protest location: Ngaba county town in Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan province (the Tibetan area of Amdo) Age: 19 Monastery: Former monk at Kirti Current whereabouts/wellbeing: Deceased Info: According to two Tibetan monks from Kirti monastery in Dharamsala, India (associated with Kirti monastery in Ngaba), the Tibetan set himself on fire at a primary school early in the evening in Ngaba county town in Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan province (the Tibetan area of Amdo). Sources said that the Tibetan seemed to be a monk, but his name and place of origin are not known. He was taken away by police, and it is not known whether he is still alive. Two monks were also detained from the vicinity. 289

Radio Free Asia has since reported that Rinzin Dorje was formerly a monk at Kirti monastery (RFA, 9 February 2012). ICT Reports: Tibetan who self-immolated in Ngaba was 19-year old former monk (10 February 2012) Tibetan man self-immolates today in Ngaba (8 February 2012) ^ TOP Losang Jamyang

Date: January 14, 2012 Protest location: Ngaba county town, Ngaba county, Ngaba Tibetan and Qiang Tibetan Autonomous Prefecture, Sichuan province Age: Twenties Monastery: Formerly of Andu monastery Current whereabouts/wellbeing: Deceased Info: *On April 17, ICT released a 45-second film clip that was shot and sent into exile at great risk to those involved. The clip can be viewed here. According to exiled Tibetan sources, at around 1:30 pm he doused himself in petrol and set himself on fire. He walked into the street calling for the long life of the Dalai Lama and for freedom in Tibet, according to the same sources. Police began to kick and beat him with clubs spiked with nails rather than immediately focusing on putting out the flames. According to two Kirti monks in Dharamsala, India, who have spoken to several individuals in the area: â&#x20AC;&#x153;Unable to bear this sight, local Tibetans on the scene stood up to the armed security personnel without regard for their own lives, and shouting that the body should be handed over to them, tried their best to block their path as they tried to take him away.â&#x20AC;? Losang Jamyang died after his self-immolation but reports about the time of his death differ. He was taken away by police, and one of the most reliable reports suggest that he may have survived until Monday (January 16) when he died. Losang Jamyang became a monk at the local Andu monastery (of the Gelugpa school of Tibetan Buddhism) as a child, but later joined a primary school (Bontse school) in

290

Ngaba county and completed his education there. In 2011 he was a leading member of a popular association for the promotion of Tibetan language in his village, and as a result had faced pressure from the local authorities. ICT Report: Escalation in Ngaba following self-immolation: Two Tibetans shot (UPDATED Jan. 16) (14 January 2012) New information on latest self-immolation, Tibetans critically injured by police (18 January 2012) Vivid new footage shows young Tibetan being beaten by police while on fire (17 April 2012) ^ TOP Sonam Wangyal

Date: January 8, 2012 Protest location: Darlag county, Golog Tibetan Autonomous Prefecture, Qinghai province Age: Forties Monastery: Dungkyob monastery Current whereabouts/wellbeing: Deceased Info: Sonam Wangyal (also referred to as Lama Sobha), a respected religious figure in his local area, drank kerosene and set himself on fire on January 8 early in the morning in Darlag county, Golog (Chinese: Guoluo) Tibetan Autonomous Prefecture, Qinghai (the Tibetan area of Amdo), according to the Tibetan government in exile. His self-immolation was said to be linked to lack of religious freedoms in the area. Radio Free Asia reported that before he set himself ablaze, he climbed a local hill to burn incense and pray before distributing leaflets saying he would act â&#x20AC;&#x153;not for his personal glory but for Tibet and the happiness of Tibetans.â&#x20AC;? ICT Reports: Harrowing images and last message from Tibet of first lama to self-immolate (1 February 2012) Tibetan self-immolations continue and spread in Tibet into 2012 (9 January 2012)

291

^ TOP Tsultrim Date: January 6, 2012 Protest location: Ngaba county town, Ngaba county, Ngaba Tibetan and Qiang Tibetan Autonomous Prefecture, Sichuan province Age: Around twenty Monastery: Formerly of Kirti Current whereabouts/wellbeing: Deceased Info: According to information from exiled Tibetan sources, two Tibetans, both aged around 20, called Tsultrim and Tennyi, set themselves on fire in the courtyard of a hotel in the center of Ngaba town, and ran into the street shouting “His Holiness the Dalai Lama must return to Tibet” and “May His Holiness the Dalai Lama live for 10,000 years!” Tennyi died on the same day, and Tsultrim died on January 7, according to the same sources. ICT Report: Tibetan self-immolations continue and spread in Tibet into 2012 (9 January 2012) ^ TOP Tennyi Date: January 6, 2012 Protest location: Ngaba county town, Ngaba county, Ngaba Tibetan and Qiang Tibetan Autonomous Prefecture, Sichuan province Age: Around twenty Monastery: Kirti Current whereabouts/wellbeing: Deceased Info: According to information from exiled Tibetan sources, two Tibetans, both aged around 20, called Tsultrim and Tennyi, set themselves on fire in the courtyard of a hotel in the center of Ngaba town, and ran into the street shouting “His Holiness the Dalai Lama must return to Tibet” and “May His Holiness the Dalai Lama live for 10,000 years!” Tennyi died on the same day, and Tsultrim died on January 7, according to the same sources. ICT Report: Tibetan self-immolations continue and spread in Tibet into 2012 (9 January 2012) ^ TOP

292

Tenzin Phuntsog

Date: December 1, 2011 Protest location: Chamdo (Chinese: Changdu or Qamdo) prefecture in the Tibet Autonomous Region Age: Forties Monastery: former monk at Karma monastery in Chamdo township Current whereabouts/wellbeing: Deceased. Info: This the first self-immolation to occur in the Tibet Autonomous Region, and the 13th since Kirti monk Tapey set himself on fire on February 27, 2009. The selfimmolations have mainly occurred in Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture in Sichuan (the Tibetan area of Amdo), with three in neighbouring Kardze (Chinese: Ganzi) Tibetan Autonomous Prefecture (the Tibetan area of Kham). Radio Free Asia reported that the former monk set himself ablaze in Khamar township in Chamdo, that his wifeâ&#x20AC;&#x2122;s name is Dolma, and that he has two sons and a daughter. (Radio Free Asia Tibetan service in English, December 1). According to the Tibetan Center for Human Rights and Democracy, Tenzin Phuntsog died at Chamdo Hospital on December 6, 2011 (TCHRD, 9 December 2011). ICT Report: First self-immolation in Tibet Autonomous Region; former monk sets himself on fire (1 December 2011) ^ TOP

293

Palden Choetso

Date: November 3, 2011 Protest location: Tawu (also known as Dawu) county in Kardze, TAP, Sichuan Age: 35 Nunnery: Ganden Jangchup Choeling Current whereabouts/wellbeing: Deceased Info: A Tibetan, Palden Choetso set fire to herself November 3, 2011 and is believed to have died in Kardze (Chinese: Ganzi) Tibetan Autonomous Prefecture in Sichuan, the Tibetan area of Kham. The state news agency Xinhua confirmed the self-immolation and reported that the nun died after setting herself on fire near her nunnery in Tawu (also known as Dawu, Chinese: Daofu) county in Kardze. According to one source in exile, “After Palden Choetso’s self-immolation the nuns took her to the nunnery, and she died soon afterwards. Nuns began to pray for her. The local authorities have locked down the area, closing a major road in Tawu, and deploying troops to the nunnery.” ICT Report: Tibetan nun self-immolates in Kardze: continued resistance despite Chinese crackdown (4 November 2011) ^ TOP Dawa Tsering

Date: October 25, 2011 Protest location: Kardze county, Kardze TAP, Sichuan

294

Age: 38 Monastery: Kardze Current whereabouts/wellbeing: Unknown Info: Dawa Tsering, 38, became the 11th Tibetan to self-immolate as a form of political protest against Chinese rule when he set fire to himself on the morning of October 25 in Kardze Monastery in eastern Tibet. Dawa Tsering was reportedly participating in a religious ritual inside the monastery attended by hundreds of local people when he set himself on fire. His current condition and whereabouts are not known, and Chinese police have reportedly surrounded the monastery. ICT Report: 11th self-immolation in Tibet; Kardze monk sets fire to himself during religious ceremony (28 October 2011) ^ TOP Tenzin Wangmo

Date: October 17, 2011 Protest location: Sumdo bridge, located below Mame nunnery, approximately three kilometers outside of Ngaba county town, Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan province Age: 20 Nunnery: Mame Dechen Chokorling (also known as Mame nunnery) Current whereabouts/wellbeing: Deceased Info: Tenzin Wangmo, a 20 year-old Tibetan nun from Mame Dechen Chokorling nunnery (also known as Mame nunnery) in Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan province (Tibetan region of Amdo), died after self-immolating at the Sumdo bridge, located below Mame nunnery, approximately three kilometers outside of Ngaba county town. According to the same sources, Tenzin Wangmo called for the Dalai Lamaâ&#x20AC;&#x2122;s return to Tibet and for religious freedom, during a protest that lasted approximately 10 minutes. Tenzin Wangmoâ&#x20AC;&#x2122;s body was taken back to the nunnery before police arrived, whereupon the authorities demanded that her body be turned over or buried the same day, according to the same exile sources. The nuns of

295

Mame nunnery refused, after which soldiers and police cordoned off the nunnery and surrounding villages. Details are still emerging, however, according to the same exile sources, Tenzin Wangmo’s body was cremated on the evening of October 17, by order of the authorities. ICT Report: Tibetan nun dies following self-immolation protest (21 October 2011) ^ TOP Norbu Damdrul

Date: October 15, 2011 Protest location: Ngaba county town, Ngaba county, Ngaba Tibetan and Qiang Tibetan Autonomous Prefecture, Sichuan province Age: 19 Monastery: Formerly of Kirti (It is not known whether Norbu Damdrul chose to disrobe, or was expelled from the monastery by government authorities.) Current whereabouts/wellbeing: Deceased. Info: Norbu Damdrul, 19, a former Kirti monk, set fire to himself in a protest on the main street in Ngaba (Chinese: Aba) county town just before noon on October 15. According to exiled Tibetan sources he shouted “We need freedom and independence for Tibet,” and called for the return of the Dalai Lama to Tibet as his body was burning, according to the same sources. Norbu’s body was badly burned, but according to the same sources he was still alive when police stationed on the street extinguished the flames and kicked Norbu before taking him away. A large crowd of Tibetans who had gathered at the scene was dispersed at gunpoint by security personnel, according to the same sources. ICT Report: Self-immolations continue in Tibet; 8th young Tibetan man sets fire to himself in Ngaba (16 October 2011) Tibetan self-immolations continue and spread in Tibet into 2012 (9 January 2012) ^ TOP

296

Choepel

Date: October 7, 2011 Protest location: Ngaba county town, Ngaba county, Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan province Age: 19 Monastery: Formerly of Kirti (It is not known whether Choepel chose to disrobe, or was expelled from the monastery by government authorities.) Current whereabouts/wellbeing: Deceased Info: Choepel and Kayang, both former monks at Kirti monastery who may have been expelled, set fire to themselves along the main road of Ngaba county town. The two young men clasped their hands together and set fire to themselves before security personnel extinguished the flames and took the two to the county’s government-run hospital. Both young men died following the protest. The Chinese state media reported the self-immolation in a Xinhua report on October 8, saying that two Tibetans were “slightly injured” after a “self-immolation attempt.” ICT Reports: Two Tibetan teenagers set fire to themselves in latest protest in Ngaba; ICT calls for urgent actions by governments (7 October 2011) Kirti Rinpoche speaks of self-immolations; death of two former Tibetan monks after immolation (11 October 2011) ^ TOP

297

Kayang

Date: October 7, 2011 Protest location: Ngaba county town, Ngaba county, Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan province Age: 18 Monastery: Formerly of Kirti (It is not known whether Kayang chose to disrobe, or was expelled from the monastery by government authorities.) Current whereabouts/wellbeing: Deceased Info: Choepel and Kayang, both former monks at Kirti monastery who may have been expelled, set fire to themselves along the main road of Ngaba county town. The two young men clasped their hands together and set fire to themselves before security personnel extinguished the flames and took the two to the county’s government-run hospital. Both young men died following the protest. Kayang’s cousin, a Tibetan named Tashi, was one of the Tibetans killed in the Chinese government crackdown in Ngaba in 2008. The Chinese state media reported the self-immolation in a Xinhua report on October 8, saying that two Tibetans were “slightly injured” after a “self-immolation attempt.” ICT Reports: Two Tibetan teenagers set fire to themselves in latest protest in Ngaba; ICT calls for urgent actions by governments (7 October 2011) Kirti Rinpoche speaks of self-immolations; death of two former Tibetan monks after immolation (11 October 2011) ^ TOP

298

Kelsang Wangchuk

Date: October 3, 2011 Protest location: Ngaba county town, Ngaba county, Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan province Age: 17 Monastery: Kirti Current whereabouts/wellbeing: Tibetan exile sources indicate that he is in a ward of the county hospital under strict surveillance. The same sources said that he had sustained a head injury as a result of the beatings from police at the time of his detention. Info: A 17-year old monk from Kirti monastery immolated himself in Ngaba county town at approximately 2:00 pm local time on October 3, according to Tibetans in exile in contact with Tibetans in the area. The monk, Kelsang Wangchuk, carried a photo of the Dalai Lama and was shouting slogans against the Chinese government when he set fire to himself along the main street in Ngaba county, Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan province. Full details of the incident have yet to emerge, but some exiled sources say that he was immediately surrounded by security personnel, who extinguished the fire and beat Kelsang Wangchuk before taking him away. Kelsangâ&#x20AC;&#x2122;s current wellbeing and whereabouts are unknown. Shortly after the immolation, additional security forces were deployed in Ngaba county town and at Kirti monastery. According to monks from the re-established Kirti monastery in exile in Dharamsala, India, pamphlets were distributed and posted around Kirti monastery and the market place in Ngaba county town a few days ago, stating that if the current security crackdown in the area were to continue, â&#x20AC;&#x153;many more people were prepared to give up their livesâ&#x20AC;? in protest. ICT Report: 17 year old Tibetan monk from Kirti monastery self-immolates in new protest (3 October 2011) ^ TOP

299

Lobsang Kelsang

Date: September 26, 2011 Protest location: Ngaba county town, Ngaba county, Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan province Age: Believed to be 18 Monastery: Kirti Current whereabouts/wellbeing: In a hospital, according to exile Tibetan sources. Lobsang Kelsang was featured on Chinese state television from hospital. Info: On September 26 Lobsang Kelsang and Lobsang Kunchok, both believed to be approximately 18-years old, set fire to themselves while shouting â&#x20AC;&#x153;Long live His Holiness the Dalai Lama,â&#x20AC;? in a protest also held in Ngaba county town. After extinguishing the flames, police took the two young monks into custody. ICT Report: Two more Tibetan monks from Kirti monastery set themselves on fire calling for religious freedom (26 September 2011) ^ TOP

Lobsang Kunchok

Date: September 26, 2011 Protest location: Ngaba county town, Ngaba county, Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan province

300

Age: Believed to be 18 Monastery: Kirti Current whereabouts/wellbeing: In a hospital, according to exile Tibetan sources. Info: On September 26 Lobsang Kelsang and Lobsang Kunchok, both believed to be approximately 18-years old, set fire to themselves while shouting “Long live His Holiness the Dalai Lama,” in a protest also held in Ngaba county town. After extinguishing the flames, police took the two young monks into custody. A video was posted on YouTube showing Lobsang Kunchok in the street after he selfimmolated. (Warning: graphic content) ICT Report: Two more Tibetan monks from Kirti monastery set themselves on fire calling for religious freedom (26 September 2011) ^ TOP Tsewang Norbu

Date: August 15, 2011 Protest location: Tawu county, Kardze Tibetan Autonomous Prefecture, Sichuan province Age: 29 Monastery: Nyitso Current whereabouts/wellbeing: Deceased Info: Tsewang Norbu died after setting fire to himself and calling for freedom and the return of the Dalai Lama to Tibet. Tsewang Norbu drank petrol before immolating himself and died soon afterwards, according to Tibetan exiles in contact with the area. In a rare instance of prompt reporting on such an incident, the Chinese state media confirmed the death of a Buddhist monk shortly afterwards, with Xinhua stating: “it was unclear why he had burnt himself”, and that the local government had launched an investigation. (Xinhua, August 15). A hotel receptionist near the scene of Tsewang Norbu’s death told AFP that the monk had been distributing leaflets, saying: “I saw a monk lying on the ground and burning, he died right in front of the county government building.” (AFP, August 15).

301

The state media confirmed that Tsewang Norbu had been swiftly cremated on Wednesday, August 17, evidence that the Kardze Party Secretary’s instructions for a prompt cremation were followed. Xinhua reported that Nyitso monk Tsewang Norbu (Chinese transliteration: Tsongwon Norbu) had been “cremated Wednesday in accordance with Tibetan rituals”, according to the local government. (Xinhua in English, August 17). ICT Report: Troops surround monastery as Tibetan monk dies after setting himself on fire and calling for the return of the Dalai Lama to Tibet (16 August 2011) ^ TOP Phuntsog

Date: March 16, 2011 Protest location: Ngaba county town, Ngaba county, Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan province Age: 20 Monastery: Kirti Current whereabouts/wellbeing: Deceased Info: Phuntsog, a 20-year old monk, immolated himself on March 16, the 3rd anniversary of a protest at Kirti in 2008 during which at least 10 Tibetans were shot dead. Police extinguished the flames and were seen beating Phuntsog before he died, according to Tibetan exiles in contact with Tibetans in the area. According to Tibetan exiles who spoke to a witness of the protest, before he was stopped by police Phuntsog shouted slogans including “May His Holiness the Dalai Lama live for 10,000 years!” According to the same sources, protests then broke out against the Chinese authorities involving hundreds of monks and laypeople. After an attempted peaceful march from the monastery, police broke up the protests, detaining an unknown number of monks and beating Tibetans involved. An account of the aftermath of the self-immolation: Kirti monks intervened when police were beating Phuntsog and took him back to the monastery before ensuring he

302

received medical treatment. The Chinese authorities’ official statement included the false claim that the monks “forcibly took [Phuntsog] out of the hospital.” Two sources from Kirti monastery in exile told ICT: “When Phuntsog was taken back to the monastery, there was little hope of his surviving, but as he was not yet dead, there was still a chance. Without government permission, they knew the hospital would not take him. So the monks decided to give into the government so that he could be admitted to hospital. He passed away there at around 3 am local time today (March 17).” The official state media account not only gave misleading information about Phuntsog’s identify, but also claims: “Shortly after he set himself on fire, a policeman on patrol found him, put out the flames and rushed him to a nearby hospital…But a group of monks from the Kirti Monastery forcibly took him out of the hospital later in the afternoon and hid him inside the monastery, regardless of his injuries.” Kirti was soon placed under lockdown and monks subjected to a stringent patriotic education campaign as part of a wide-spread crackdown in Ngaba that included several hundred security personnel posted to Kirti monastery. Around 300 monks were taken away from the monastery in large trucks to unknown locations for the purpose of “legal education,” and two elderly Tibetans were beaten to death by police while they were participating in a vigil at the gates of the monastery in an attempt to protect the monks during a security raid on the monastery. In an official statement released on April 29 in English, the Chinese state media claimed that the reports by the international media citing ICT on the deaths of the two Tibetans were “fictitious” and that an “86-year-old female herder died of lung disease at her home in Aba Tibetan-Qiang Autonomous Prefecture.” Exiled sources from the area reported that contrary to the official report, the two people who died in their attempt to prevent monks from being moved from the monastery by armed police on April 21 were Dongko (male), aged 60, and 65-year old Sherkyi (female). The two Tibetans died after severe beatings. Dramatic footage from Ngaba was released on April 19, a month after it was taken, which refutes the Chinese government’s assertions on April 19 that the situation is “normal” and “harmonious.” Kirti monk Losang Tenzin, age 22, was sentenced to 13 years imprisonment, and a Kirti monk also called Losang Tenzin (known too as Nak Ten) was sentenced to 10 years in prison by the Barkham (Chinese: Ma’erkang) County People’s Court, Ngaba (Chinese: Aba) Tibetan and Qiang Autonomous Prefecture in Sichuan province on August 30. On Monday, August 29, 46-year old Kirti monk Losang Tsondru (named in the state media as Drongdru), who was detained on April 12, was sentenced to 11 years imprisonment by the same court. All three sentences were reported in the Chinese state media, with Xinhua reporting on August 31 that the two monks sentenced on August 30 “plotted, instigated and assisted in the self-immolation of 303

fellow monk Rigzin Phuntsog, causing his death” (Xinhua, August 31, 2011). The same article stated: “Drongdru was given the sentence because he hid the injured monk and prevented emergency treatment, causing delayed treatment and the subsequent death for his disciple and nephew, according to the verdict.” On around May 2, 31-year old Kirti monk Losang Dargye of Me’uruma township was sentenced to three years in prison by the Ngaba county People’s Court. Losang Dargye became a monk at a young age, and in 2003 he travelled to Lhasa to begin higher Buddhist studies at Drepung monastery, which he completed with distinction. He is believed to have been among a group of Drepung monks who peacefully protested on March 10, 2008, and was detained for some months before being allowed to return to Ngaba. He was detained on April 11 this year in a raid by police and soldiers on his quarters in the monastery. Kirti monk Konchok Tsultrim, age 33, from the rural area of Tawa Gongma was arrested after March 16. He was sentenced around the beginning of May to three years in prison by the Ngaba county People’s Court, and is now likely to serve his sentence outside Ngaba county. Konchok Tsultrim was serving as the monastery storekeeper. Details of the exact charges against him are not known. State Department Acting Deputy Spokesman Mark Toner, in response to a question at a daily press briefing on April 14, said: “We have seen that Chinese security forces have cordoned off the Kirti monastery in Sichuan province. They’ve also imposed onerous restrictions on the monks and the general public. And we believe these are inconsistent with internationally-recognized principles of religious freedom and human right. We continue to monitor the situation closely, and are obviously concerned by it.” Asked if the US has raised this matter with China, Toner said: “Yes, I believe we raised it with the Chinese, as we would raise any human rights concerns.” On June 8, the UN Working Group on Enforced or Involuntary Disappearances (WGEID) of the UN Human Rights Council called upon the Chinese authorities “to disclose the fate and whereabouts of all those who have been subject to enforced disappearances in China, including a group of Tibetan monks whose fate or whereabouts still remain unknown.” ICT Reports: Monk immolates himself; major protests at Tibetan monastery violently suppressed (16 March 2011) Chinese authorities confirm death of monk after self-immolation; military crackdown at Kirti (17 March 2011) Amidst heavy security presence, thousands of Tibetans attend funeral of monk who set fire to himself in Ngaba (18 March 2011) Protests, tensions escalate in Ngaba following self-immolation of monk: Kirti monastery under lockdown (11 April 2011) 304

Crisis at Kirti monastery intensifies: rare public statements by lama in exile (13 April 2011) List of prisoners and “disappeared”; Tibetans in Ngaba crackdown: situation provokes U.S. government concern (15 April 2011) Dramatic new footage reveals Ngaba crackdown, refutes Chinese claims of “normal life” (20 April 2011) Two elderly Tibetans killed as hundreds of monks detained from Kirti; crackdown deepens (22 April 2011) Crackdown continues at Kirti as Chinese authorities maintain pretence of ‘normality’ (29 April 2011) Ngaba students protest crackdown, authorities respond; new information on deaths of Tibetans who tried to protect monks (9 May 2011) Crackdown in Ngaba: monks detained for giving wrong answers in ‘patriotic education’ (26 May 2011) UN Human Rights Experts to China: Disclose the fate and whereabouts of Kirti monks (9 June 2011) Fears for future of Kirti monastery; UN seeks answers (14 June 2011) New developments at Kirti monastery; crackdown shows no sign of easing (28 June 2011) Monks imprisoned for 10-13 years following self-immolation by Kirti monk (31 August 2011) ^ TOP

305

Tapey

Date: February 27, 2009 Protest location: Ngaba county town, Ngaba county, Ngaba Tibetan and Qiang Autonomous Prefecture, Sichuan province Age: Twenties Monastery: Kirti Current whereabouts/wellbeing: Unknown Info: Tapey, a Kirti monk in his mid-twenties, was shot by security personnel when he set himself on fire as a form of protest after prayer ceremonies at his monastery were cancelled. Early in the afternoon, according to at least two sources including one who spoke to an eyewitness, Tapey walked alone to a nearby crossroads in the market area of the town. He had already doused himself with oil by the time he reached the crossroads. He then set himself on fire and raised a home-made Tibetan flag that had at its center a photograph of the Dalai Lama. When Tapey began to shout slogans (no details are yet known of what he said), Peopleâ&#x20AC;&#x2122;s Armed Police (PAP) personnel stationed nearby opened fire, and Tapey fell to the ground. Reports indicate that the PAP extinguished the fire after Tapey was shot and he was immediately taken away by police. ICT Report: Monk in Tibet sets himself on fire; shot by police during protest (27 February 2009)

306

^ TOP Self-immolations by Tibetans in exile Karma Ngedon Gyatso

Date: August 6, 2013 Protest location: Kathmandu, Nepal Age: 38 Info: A 38-year old monk called Karma Ngedon Gyatso died after setting himself on fire at the Boudha stupa in Kathmandu, Nepal, on August 6. Karma Ngedon Gyatso, who was unable to walk due to a severe disability, had arrived in exile from Tibet in October, 2011. Tibetans who knew him describe him as deeply religious. It is the second fatal self-immolation by a Tibetan monk in Kathmandu this year after Drupchen Tsering set himself on fire in February, also at the Boudha stupa. Before setting himself on fire, Karma Ngedon Gyatso lit butter-lamps in a traditional form of prayer offering. One of the last people to speak to him alive was an employee at a shop selling butter-lamps near the stupa. Lila Maya Moktan from the Butter Lamp House told the Himalayan Times: “’He paid me Rs 1,500 ($15) for the lamps. The Tibetan was alone and was calm. […] About 10 minutes after he visited my shop, I came to know that the man had immolated self.’” (Himalayan Times, August 7, 2013). ICT Report: New information on Tibetan monk who self-immolated in Nepal (19 August 2013) Tibetan monk dies after self-immolation in Kathmandu, Nepal (7 August 2013) Drupchen Tsering (Druptse) Date: February 13, 2013 Protest location: Kathmandu, Nepal Age: 25 Info: A Tibetan set fire to himself by the Boudha stupa in Kathmandu, Nepal, on February 13, 2013, the third day of the Tibetan New Year (Losar). Images show flames blazing from his entire body as he stands upright before Nepalese police extinguished the fire and took him to hospital. He is said to have suffered from burns over more than 95% of his body and died in hospital.

307

The Tibetan was identified by exile Tibetan sources as a 25-year old monk called Drongchen Tsering (or Drongtse) who recently arrived in Nepal from Tibet. The same sources said that he was the son of a reincarnate lama and was from Kardze (Chinese: Ganze) Tibetan Autonomous Prefecture in Sichuan Province, the Tibetan area of Kham. Drupchen Tsering wrapped his body in cotton held together with wire and doused his body in petrol before setting himself on fire. His body was cremated in Kathmandu late at night at the instruction of the Nepalese authorities without Buddhist or any religious rituals being carried out, despite appeals from the Tibetan community for monks to be in attendance to offer prayers. (ICT report, Dismay over hasty secret cremation of Tibetan monk who self-immolated in Nepal – March 28, 2013). Jampa Yeshe Date: March 26, 2012 Protest location: New Delhi, India Age: 27 Info: Jampa Yeshe, 27, set himself alight on March 26, 2012 in New Delhi amidst several hundred protestors representing numerous causes who had gathered to mark an up-coming international summit which was to be attended by Chinese President Hu Jintao. Images of Jampa Yeshe’s self-immolation showed him running with flames enveloping his entire body and his face contorted with pain and the effort of shouting slogans. He was reportedly on flames for almost two minutes before falling to the ground, when other protestors gathered at the scene put the flames out and he was taken to hospital. Jampa Yeshe, who is from Kardze in eastern Tibet (Kham), and who had been in India since 2006, died in hospital on March 28, 2012. Jampa Yeshe was from Tawu (Ch: Daofu) County in Kardze (Ch: Ganzi) Prefecture, the same area where Tsewang Norbu had self-immolated on August 15, 2011, and Palden Choetso on November 3, 2011. Jampa Yeshe fled Tibet for India in 2006. Jampa Yeshe left a hand-written testimony in his room in New Delhi before self immolating. A translation by the Central Tibetan Administration can be read here: Central Tibetan Administration, “Thousands attend funeral of Jampa Yeshe in Dharamsala” – March 30, 2012. Jampa Yeshe’s story was told in detail in a National Geographic article by Jeff Barthelet published November 30, 2012 (Tibet’s Man on Fire). Bhutuk Date: November 10, 2011 Protest location: Kathmandu, Nepal 308

Info: On November 10, 2011, a Tibetan monk – later revealed to be named Bhutok – wrapped a Tibetan flag around himself, doused himself in kerosene while shouting slogans calling for a free Tibet, then set himself alight at the Boudhanath Buddhist stupa (a reliquary) in central Kathmandu, the capital of Nepal and home to a large community of Tibetans. Buddhist pilgrims at the stupa managed to quickly put out the flames and he survived. Bhutuk left Nepal for India where he received medical treatment for 15-20% burns. Tibetans live a precarious existence in Nepal, particularly in Kathmandu, where the Nepalese authorities are under intense pressure from the Chinese government to curb Tibetan nationalist activities. It appears that after Bhutuk’s self-immolation, there may have been a considerable effort within the Tibetan community to hide Bhutok’s identity and whereabouts to allow him to evade arrest. Bhutuk is originally from Kardze (Chinese: Ganzi) in Sichuan Province, the Tibetan region of Kham, and had he been detained in Nepal there were fears that he may have been deported back into Chinese custody. Sherab Tsedor Date: November 4, 2011 Protest location: New Delhi, India Age: 25 Info: On November 4, 2011, Sherap Tsedor, 25, stepped from a public bus outside the Chinese embassy in New Delhi, poured fuel over himself and started shouting slogans against the Chinese presence in Tibet after setting himself alight. Police on the scene intervened immediately and managed to put out the flames before they could take hold, leaving Sherap Tsedor with only minor burns on his legs and waist. He told The Guardian newspaper in the UK: “For me, it was a failure because I’m still alive… I would be ready to do it again. That is how strongly I feel about the situation there in Tibet.” (The Guardian, Protesters’ stories: Sherab Tsedor and Tibet – January 13, 2012). Thubten Ngodrup Date: April 27, 1998 Protest location: Delhi, India Info: The first self-immolation in Tibetan society took place in exile in Delhi, India, on April 27, 1998, when Thubten Ngodrup set himself on fire as a Tibetan Youth Congress hunger strike was broken up by Indian police. A shocking video of his selfimmolation caused great distress among Tibetans in exile, and a statue stands in his memory by the Dalai Lama’s temple in Dharamsala, India. Thubten Ngodrup died in hospital in Delhi. Tibetan writer Jamyang Norbu described the scene in an article written in 1998: “We see him charging out to the area before the hunger-strikers tent, causing chaos in the 309

ranks of the police as well as the Tibetans there. […] The burning man then appears to pause and hold up both hands together in the position of prayer. At this point the fire seems terribly intense and the cameraman later remarked that he could distinctly hear popping sounds as bits of flesh burst from Thupten Ngodup’s body. The cameraman was so shaken he found it difficult to hold his camera steady. Then policemen and Tibetans beat at the flames with rugs and sacks, and finally pushing Thupten Ngodup to the ground, stifled the blaze.” (Shadow Tibet blog, Remembering Thupten Ngodup – May 12, 2008) ^ TOP - See more at: http://www.savetibet.org/resources/fact-sheets/self-immolations-bytibetans/#sthash.ZAaWGTIP.dpuf

310

Conclusion This compilation of Tibet and Its People â&#x20AC;&#x201C; An Essence of True History has attempted to show that Tibet was historically, culturally, and politically a sovereign country before the Communist Chinese invasion in 1949 and then its occupation in 1959. The Legal Inquiry Committee on Tibet, established in 1959, reported to the International Commission of Jurists in 1960: The view of the Committee was that Tibet was at the very least a de facto independent State when the Agreement on Peaceful Measures in Tibet was signed in 1951, and the repudiation of this agreement by the Tibetan Government in 1959 was found to be fully justified â&#x20AC;Ś..Tibet demonstrated from 1913 to 1950 the conditions of statehood as generally accepted under international law. The atrocities and repressions, or for that matter the cultural genocide in Tibet, are being committed by a few political leaders and officials of Communist China. The Chinese people as a whole are not to be blamed. Historically there has never been any racial tension between the Tibetan and Chinese people. However, the Communist Chinese government continues, to this day, to disseminate oppressive practices in Tibet. Although the Chinese have engaged in heavy propaganda claiming that Tibet has always been a part of China, this book shows that until 1959 Tibet was an independent country with its own military, postal service, currency and not to mention its own language and cultural traditions. Tibet and Tibetans want to live harmoniously with their neighbors and the world community and enjoy the rights that all human beings deserve. It is now more than 65 years since the Chinese Peopleâ&#x20AC;&#x2122;s Liberation Army (PLA) invaded Tibet in 1949 and gained complete control in 1959. The unwavering respect and trust of Tibetan people inside Tibet, in all the three traditional Provinces, U-tsang, Kham and Amdo to His Holiness the Dalai Lama and to the Tibetan cause, have remained a steadfast inspiration for the Tibetans in exile. The exile Tibetan community with a complete democratic administration strives to keep its religious, cultural and political aspirations alive with His Holiness the Dalai Lama as the Protector and Symbol of Tibet and Tibetan People along with a strong global support. Tibet today is a large prison. It is the prime responsibility of every Tibetan to strive towards freeing the Tibetans inside Tibet from inhuman repressive policy of the Chinese Government. The truth is our weapon and nonviolence and dialogue are our methods.

311

Bibliography TIBET A Political History: My Land and My People: Official Website of Tibet at a Glance:

Tsepon W.D. Shakabpa His Holiness the Fourteenth Dalai Lama Central Tibetan Administration, Dharamsala, India Tibet Museum, Central Tibetan Administration, Dharamsala, Inida Tibet and China Two Distinct Nations: Dakpa Tender Bhallen Tibetan Centre for Human Rights and Democracy, Dharamsala, India International Campaign for Tibet, Washington DC, USA Photo Credits: Various Tibet related web-sites Apart from the books listed under each section you are also suggested to read the following books: Art of Happiness by His Holiness the Fourteenth Dalai Lama Ethics for the New Millennium by His Holiness the Fourteenth Dalai Lama The Path to Enlightenment by His Holiness the Fourteenth Dalai Lama Kindness, Clarity, and Insight by His Holiness the Fourteenth Dalai Lama The Power of Compassion by His Holiness the Fourteenth Dalai Lama The Heart of Compassion: A Practical Approach to a Meaningful Life by His Holiness the Fourteenth Dalai Lama Important Websites on Tibet: www.dalailama.com His Holiness the Dalai Lamaâ&#x20AC;&#x2122;s teachings www.tibetonline.tv Tibet Online www.otny@igc.org The Office of Tibet, New York www.phayul.com Phayul News & Views www.voanews.com/tibetan Voice of America, Tibetan Service www.rfa.org/tibetan Radio Free Asia, Tibetan Service

312

Copyright Permissions 1. Over all contents of the book and The Middle-Way Approach in particular E-mail on April 11, 2010 Dear Kalsang Gyatso la I returned from my official tour a day before yesterday and hence the delay in responding to you. I have gone through your proposed contents and found it interesting. As for the section of the middle way approach, I do not see it necessary to seek approval to publish it so long as you mention the source of these documents. I wish you good luck in your commendable efforts to bring out this book. Yours sincerely Lobsang Nyandak sent from my iPhone (Mr. Lobsang Nyandak is the Representative of His Holiness the Dalai Lama for North America, at the Office of Tibet in New York) 2. TIBET A Political History by W.D. Shakabpa E-mail January, 2010 Dear Gyatso la, First of all congrats in your efforts to write on Tibet. Please understand that I do not hold the copyrights to late Pola's book. I believe it is my aunt in NY who holds it. However, Idon't see a problem why you couldn't reference it. As far as I am concerned, you certainly may cite his book since your works are purely educational with no profit motive. With all my best and wish you complete success in your book. Sincerely, Jigme Shakabpa

313

3. Tibet and China, Two Distinct Nations by Dakpa Tender Bhallen (Published in 2002) â&#x20AC;&#x153;I welcome all to reproduce or quote freely from this for your works for the cause of Tibet and peaceâ&#x20AC;? 4. Apart from the copyright permissions given in the above list, I would like to mention the other important sources of materials that I have taken for this book. The following are the major website sources: 1. 2. 3. 4.

Office of His Holiness the Dalai Lama, Dharamsala Central Tibetan Administration, Dharamsala International Campaign for Tibet, USA Many other websites in Tibetan and English languages on Tibet and Tibetan culture and their sources are acknowleged at the end of each document.

314

About the compiler: Kalsang Gyatso Kunor escaped to India in 1961 with his parents after the Communist Chinese occupation of Tibet in 1959. He was educated in India and served with the Central Tibetan Administration in India for 19 years. He later moved to the United States of America in 1996 as a part of the Family Reunification Project. He is currently a Tibetan Bilingual Resource Specialist for the Madison Metropolitan School District and the Coordinator and a teacher at the Wisconsin Tibetan Associationâ&#x20AC;&#x2122;s Saturday Tibetan Language and Culture School in Madison. He has also taught Intensive Tibetan language during the summer at the Center for South Asia, University of Wisconsin-Madison. He currently resides with his wife and two sons in Madison, Wisconsin, USA.

Four Harmonious Friends

315

316

317