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Vol. 01, Issue 50, 30 September 2011 Gelugpa University Exams

I n t e r n a t i o n a l B o d - K y i - Cha- Trin

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Kalon Tripa Announces Ministers' Portfolios, A New Look Cabinet? By Matthew Singh-Toor, The Tibet Post

All of the graduating monks enjoying photo oportunity at the Drepung monastery, Sout Indian state of Karnataka. Photo: TPI/Colleen By Colleen McKown, The Tibet Post

Mundgod, India: - A Dedication of Merit ceremony, the closing ceremony of the Gelugpa University exams, took place on September 22 at Drepung Monastery in Mundgod, south Indian state, Karnataka. Presiding over the ceremony were the abbots of the six participating monasteries. Continues on Page 10...

Forum: Tibet's Issue

His Holiness the Dalai Lama's Representative to Taiwan, Mr Dawa Tsering, speaks during a public awareness talk on "Understanding the Middle-Way Approach to Resolve the Issue of Tibet" held at the Office of Tibet, in Taiwanese capital Taipei on 10 September 2011/Photos by Sodor

Dharamsala: The portfolios of the new Kalons (ministers) of the 14th Kashag (cabinet) of the Central Tibetan Administration were announced by Kalon Tripa (political leader) Dr Lobsang Sangay at a press conference held today at the Kashag Secretariat in the Himalayan town of Dharamshala. Dr Lobsang Sangay thanked the 15th Tibetan Parliament-in-exile for its unanimous approval of the Kalons he had nominated. He said a strong message had been sent to China that Tibetans are united. "As I promised during the campaign," said Dr Sangay, "I will appoint Kalons of experience, education, personal integrity and dedication...All of us will follow the advice and vision laid out by His Holiness the Dalai Lama for this year." Dr Sangay gave brief biographies of each of the new Kalons, emphasing that he has included elders as well as younger ministers, and women as well as men, representing all three regions of Tibet. He said the 14th Kashag will work towards restoring freedom for Tibetans and the return of His Holiness the Dalai Lama to Tibet. The cabinet consists of: Kalon Pema Chhinjor - Department of Religion and Culture Kalon Gyari Dolma - Department of Home Kalon Tsering Dhundup - Department of Finance Kalon Tripa Dr Lobsang Sangay - Department of

Kalon Tripa Dr Lobsang Sangay announcing the portfolios of the new Kalons at the press conference at the Kashag secretriat in Dharamshala, India on 19th Spetember 2011. left to right: Tsering Wangchuk (Kalon for Health), Gyari Dolma (Kalon for Home),Pema Chhinjor (Kalon for Religion & Culture), Kalon Tripa Dr Lobsang Sangay (Kalon for Education ),Tsering Dhundup (Kalon for Finance), Dongchung Ngodup (Kalon for Security), Dicki Chhoyang (Kalon for Information & Int'l Relations). Photo: TPI/YC.Dhardhowa

Education Kalon Dongchung Ngodup - Department of Security Kalon Dicki Chhoyang - Department of Information

Tibetan Monk Dies in Self-Immolation, Another in Critical Condition

and International Relations Kalon Tsering Wangchuk - Department of Health Dr Sangay paid special attention to Kalon Gyari Continues on Page 5...

Japanese MPs Visits Dharamshala

By Tibetan Administration Official Media: Tibet Net

Taipei, Taiwan: The Office of Tibet based in Taipei and the Chinese Tibetan Association of Taiwan has jointly organised a public awareness talk in Taipei on 10 September. The theme of the talk was "The Middle Way Approach policy of the Tibetan people and the historical facts of Tibet's three See on Page 7...

Kalon Tripa Dr Lobsang Sangay (4th R) and Kalon Dicki Chhoyang (3rd R) during their meeting with the Japanese delegation at the Kashag Secretariat in Dharamsala, on 22 September 2011. His Holiness the Dalai Lama's Representative to Japan, Mr Lhakpa Tshoko (1st right) accompanied the delegation. Photos by Namgyal Tsewang/Tibet TV/Tibetonline.tv

Respect for Human Rights in Tibet

By YC. Dhardhowa, The Tibet Post

See on Page 4...

Winter Debate Session of Nuns

Ms. Victoria Nuland, the State Department spokeperson. Photo: File

Buddhist monks; Lobsang Konchok and Lobsang Kalsang from Kirti Monastery of Ngaba county, eastern Tibet. Photo: TPI/File

By YC. Dhardhowa, The Tibet Post

Dharamshala: - The United States of America on Tuesday has called upon China to respect the human rights of Tibetan people and address their grievances after Tibetan two monks set themselves on fire to protest against Chinese rule in Tibet and the harsh treatment of the Tibetan people. The State Department also urged China to allow both journalists and diplomats to observe the situation in Ngaba county, eastern Tibet (Ch: Aba Tibetan Autonomous Prefecture, Sichuan province) , which has seen a string of protests and self-immolations by monks. Continues on Page 9....

Dharamshala: - Another monk from Kirti Monastery has reportedly died and one more remains in a critical condition after setting themselves on fire in Ngaba county, Amdho province, eastern Tibet, marking at least the third self-immolation in protest against Chinese rule in Tibet and the harsh treatment of the Tibetan people. Kanyak Tsering of the Indian branch of Kirti monastery told the Tibet Post, "Lobsang Konchok and Lobsang Kalsang, both aged around 18, selfimmolated in their protest against the Chinese regime." Kalsang is the brother of Phuntsok

Jarutsang, who burned himself to death on 16 March 2011 in protest against China's rule over Tibet. "This morning at around 10:30 (Tibet local time)," said Ven. Tsering, "the monks from Kirti Monastery [in Tibet] set themselves on fire after a peaceful protest calling for the return of His Holiness the Dalai Lama, a free Tibet and religious freedom in Tibet, with chants of "Long live His Holiness the Dalai Lama!" Ven. Tsering said Chinese police and authorities tried to put out the flames then took the two monks Continues on Page 6......

Nuns from a various nunneries in India, Bhutan and Nepal debating on Buddhist philosophy at Jangchub Choeling Nunnery, Mundgod, South India. Photo: TPI/File By Colleen McKown, The Tibet Post

Mundgod, India: - The winter debate meet at Jangchub Choeling Nunnery in Mundgod started yesterday, September 20. The debate session will last one month, from 20 September to 20 October. Nuns traveled from Tibetan settlements Continues on Page 5....

30 September, 2011 Dharamsala

TPI VIEWS & ANALYSIS

An Analysis on New Nominations of Tibetan Cabinet Ministers By Tashi Wangyal, The Tibet Post

The Tibet Post

Dr. Sangay's Ten Thousand Tibetan Professionals, A General Survey By Denzi Yishey, The Tibet Post

Montreal, Canada: - Now that the new Kalons [Ministers] have been nominated and sworn in, I am sure that many of the exile Tibetans are intensely discussing and questioning why he/she should or shouldn't get selected. Just like in any playoff game, the coaches, players and spectators always deliberate after the game - this is absolutely normal. If your curiosity seeks more explanations, then here is my take behind Kalon Tripa's nominations. Just to recap quickly the names of our six new Kalons: 1. Dhonchung Ngodup, 2. Pema Chhinjor, 3. Dolma Gyari, 4. Tsering Dhondup, 5. Dicki Chhoyang, and 6. Dr Tsering Wangchuk. So, lets first recount briefly our Sikyong [Prime Minister equivalent] Dr Sangay's campaign trail promises and Katri's debates to pick up a few hints about his decisions on some of the current nominations. I am sure you all remember once he cited the example of Mr Dhonchung Ngodup representing a senior face in the team if he wins the election. He has deliberately mentioned his name to prevent the critics from dwelling on his lack of administrative and management experience in the Central Tibetan Administration. Secondly, Ngodup la has a long history of Government service and is well respected. So, this is an easy guess for all of us. Likewise, in any small administration like ours, it is not easy to find the right candidate when it comes down to finance. Not many people have the remarkable combination of accounting expertise and long work experience that Mr Tsering Dhondup lak has in the administration. So this is again not a surprising choice, but a wise one by Dr Sangay. Dolma Gyari lak definitely come across as very sincere and dedicated emotional leader. I think Dr Sangay saw her in few different ways. Firstly, with her incredible experience in the exile Administration and her law background, she can be very useful and effective in enhancing diplomatic ties with the local Indian authorities, and overseeing a multitude of legal issues at both local and Government levels. She is also a female candidate, and from the province of Kham, which

sits well with Dr Sangay's plan to form a team that represents equality in terms of gender and provinces. Mr Pema Chhinjor lak is another important selection he made to balance the cabinet team with both old and new faces. Here Dr Sangay is trying to bring someone on board with lots of administrative experience as well as representing the older generation. From what I heard, Mr Pema Chhinjor has a very contemporary mindset and thus would not be difficult to work with, unlike a few older conservative leaders. His expertise in Tibetan language and history can be an indispensable contribution for the team in dealing with some of the issues. Dicki Chhoyang lak is one of the big surprises because she has only come into the exile political scene recently, and indeed shocked many by winning the North American Chitue (member of parliament) election as an underdog. Her nomination must have rattled many an old and dedicated service man and woman in the exile community. Dicki la is definitely a right candidate despite her lack of experience in the Central Tibetan Administration. Her educational background and western sensibility will definitely change the dynamics of the Cabinet ministers. Her command in multiple languages, including Mandarin, could become an important tool in communicating with Chinese counterparts. She can be a very effective spokesperson to face the western media. Like Dolma Gyari lak, she is a female nominee, and is from the province of Amdho. Finally, Dr Tsering Wangchuk lak - this bright young Doctor was in no one's wildest dreams to become a Kalon at such a young age. His nomination is undoubtedly a precursor by Dr Sangay that he is not afraid of taking aggressive approaches and that people should get immune to it soon. Wangchuk's nomination has really sent shock waves through the Tibetan Diaspora as he was the most unpredicted choice. Then again, this selection has not only balanced the team, but also allowed Dr Sangay to escape from being the youngest member of his new cabinet.

Wyoming: - â&#x20AC;&#x153;Education will be our number one priority... We will strive to reach 10,000 professionals among 150,000 in exile and appeal to Tibetans inside Tibet to reach 100,000 in the next two decadesâ&#x20AC;? Kalon Tripa or the political leader of the Central Tibetan Administration, Dr. Lobsang Sangay in his Inaugural Speech, the Himalayan town of Dharamshala. The need of professionals for any given society is undisputable. The election of Dr. Lobsang Sangay for the post of Kalon Tripa of Central Tibetan Administration confirms the general agreement of Tibetan people on the need of professionals. Undoubtedly, this need was clearly reflected in the inaugural speech noted above. The policy of producing 10,000 Tibetan professionals (hereafter the policy) received wide spread support across the Tibetan Diaspora. This piece therefore takes a general survey of the policy by examining few of the critical aspects of Tibetan professionals. This piece may also benefit the forthcoming Tibet Policy Institute to envision, develop, and execute the policy. In this piece, first, I discuss the definition of a professional followed by a critique on the role of Tibetan professionals in Tibetan communities. Finally, I share my two recommendations. Definitions of Professional Generally, Governments are often criticized for the vagueness in its policies whether it is Chinese Twelfth Five-Year Plan or the US foreign policies. Vague policies are sometimes created with a number of positive as well as negative intentions. The vagueness in the above policy may not be an outcome of negative intentions. However, the term "Professionals" is vague with no clear definitions. As any individual, the first destination to look for a definition of any words is the dictionary. In Oxford and MerriamWebster Dictionary, a professional is a person engaged or qualified in a profession. This definition in no way helps to define a professional. Next, lets look at how Global Tibetan Professional Network (GTPN) defines a Tibetan professional. GTPN is the most prominent Tibetan professional organization that provides a platform where Tibetan professionals from diverse backgrounds can network with each other and find creative ways of contributing to the community (Empoweringvision.org). GTPN defined a professional as "a person who is into a body of knowledge which requires a certain skill-set and which has been acquired through, either academic qualification or experience over a period of time". This definition makes you wonder, "Am I a Tibetan professional?". Interestingly, a Tibetan can register himself as a professional

Now look at the nominations again and see if this new cabinet represents both genders and all three provinces of Tibet. If yes, has Dr Sangay compromised quality for equality? ... Not much in my opinion ...

Dr. Lobsang Sangay at the main Tibetan temple in Mcleod Ganj, raising the national flag of Tibet during the second day of his swearing in as the political of CTA, Dharamshala, India, 9th August 2011. Photo: TPI

on the GTPN Website. Furthermore, I looked at several North American and Indian Professional Organization's Websites for a more definite look at the term professional. My endeavors result in the same conclusion i.e., no clear definition of "a professional". Tibetan Professionals Role-play Though the definition of a professional may be unclear, the Tibetan communities including Central Tibetan Administration (CTA) has been identifying Tibetan professionals in general from a person's academic background. However, the role assigned to Tibetan professionals, especially in CTA, is often criticized for its lack of flexibility as well as professional support. The rigid Central Tibetan Administrative Service rulebooks and the feeling of "on-thewrong-job" often shy away many current and future professionals from the Tibetan jobs. However, the role assigned to Tibetan professionals by the GTPN seems attractive minus pragmatic. The forum (GTPN conference) promotes the idea of a 'virtuous circle', or mentoring system, and defines the collective power of Tibetan professionals as a weapon in the "struggle against Chinese government and efforts to save unique cultural heritage". Beyond its economic and professional programs, it also aims to tackle political and social issues, and so help to build "a new type of Tibetan society and a new generation of Tibetans in diaspora and inside Tibet" (TheTibetpost.com, in Tibetan Professionals Develop Global Vision). It's attractive because it covers social, economic, and political dimensions of the Tibetan people. However, it's less pragmatic with

visions such as saving unique cultural heritage and building a new type of Tibetan society. Recommendations The definition of a professional in general may not be clear in the literature. However, Central Tibetan Administration needs to define "a Tibetan professional" to not only help draw a plan of action for the next two decades but also to help evaluate (measure) the success of the policy periodically. In addition, the need of a precise definition is important for two reasons: first, if we go by the GTPN's definition of a Tibetan professional, the Tibetan exile community may already have 10,000 Tibetan professionals; and second, a clear definition will help to focus/provide the required resources and support to achieve the magical number of 10,000 Tibetan professionals. Second, the policy of producing 10,000 Tibetan professionals is as important as the question of how these professionals will contribute to Tibet and Tibetan people. Central Tibetan Administration, for example, may institute an official internship/training opportunities for professionals, relaxed rules and regulations for professionals, professional freedom, and projectoriented and grant-based jobs. Moreover, I see a need of a professional unit within or outside CTA such as Institutional Review Board for Research on Tibet and Tibetan (IRBRTT). This institute may administer all human and non-human related research on Tibet and Tibetan in exile. This not only helps to obtain professional research works but also to connect with scientists (high level professionals).

TPI H.H THE DALAI LAMA

The Tibet Post

His Holiness Addresses Over Ten Thousands Audiences in Buenos Aires

Luna Park Stadium, venue for His Holiness the Dalai Lama's talk and teaching in Buenos Aires, Argentina, on September 14, 2011. Photo/Pompi Gutnisky By Office of His Holiness the Dalai Lama

Buenos Aires, Argentina: Tibet's spiritual leader, His Holiness the Dalai Lama on Wednesday morning gave an interview with Ms Susana GimĂŠnez, whose programme is considered one of the best in the history of television in Argentina. During the interview, His Holiness dealt with various questions wide ranging from ethics and morality, social problems including wide spread corruption, role of media in mitigating social problems, and retirement of the Dalai Lama etc. Her interview with His Holiness was telecast this evening. After the interview, His Holiness departed for Luna Park Stadium, where he gave a public talk on "Finding Happiness in the Troubled Times' for 6,500 people. When His Holiness arrived at the stadium, many of the people who came to attend his talk could not managed to enter into the stadium because of the long line and tight security arrangements made by the Federal Police

of Argentina, which provides high profile security protection to His Holiness during his stay in Buenos Aires. His Holiness rested for 10 minutes in the Green Room of the stadium until most of the people managed to enter into the stadium. Before His Holiness went on to the stage, Prof Horacio E. Araujo (Lama Sangye Dory) welcomed His Holiness on behalf of the hosts of the visitKagyu Thekchen Choeling and Dongyuling Drukpa Kagyu Center-and also introduced His Holiness to the audience. After the introduction, when His Holiness went on the stage, He was given a rousing welcome by the audience with a standing ovation. His Holiness spoke for one and half hours on the topic and then took questions from the puiblic. Among the audience, not only there were people from all walks of life in Argentina, but also from Chile and Uruguay, who came all the way from these countries to attend His Holiness' events in Buenos

Aires. Several disabled people on wheel chair as well as others who have hearing and speech problem also attended the talk. The host organisations have arranged a special sign language interpreter for those with hearing and speech problem. His Holiness was deeply moved and encouraged by the amount of attention people paid to his talk. The event was also web cast and and watched by 6,554 people. In the afternoon, His Holiness returned to the same Luna Park Stadium and gave Seven Point Mind Training composed by Geshe Chaykawa. The teaching was also attended by 6,500 people. For almost an hour and half, His Holiness spoke about mind training in general and later went through the text of Seven Point Mind Training composed by Geshe Chekawa in 12th century and explained the meaning of each and every sentences. Since the audience paid exceptional attention and shown great enthusiam to his teaching, His Holiness went beyond the stipulated time to take questions from the audience. At the end of his teaching, Lama Rinchen, an Argentinean Buddhist who represented the host organisations, thanked His Holiness for visiting Argentina and sharing his valuable messages. She also informed the audience that surplus money from the organisation of His Holiness the Dalai Lama's visit to Buenos Aires will be contributed to three Argentinean nonprofit organisations involved with the social works- La Red Solidaria, Conin Foundation, and Los Piletones-and the Dalai Lama Trust based in New York. As His Holiness departed from the Stadium, the audience gave him an emotional farewell by shouting â&#x20AC;&#x2DC;Long Live His Holiness the Dalai Lama' and many came outside of the stadium to wave at His Holiness' motorcade. His Holiness the Dalai Lama will fly tomorrow morning to Sao Paulo, where he has a programme tomorrow afternoon to address the industrial and business leaders of Brazil

His Holiness Offers Condolences to the Family of Wangari Maathai

Kenyain Nobel Peace laureate and conservation heroine, Wangari Maathai. Photo: File By YC. Dhardhowa, The Tibet Post

Dharamshala: - The spiritual leader of Tibet, His Holiness the 14th Dalai Lama expressed his sadness at learning of the passing away of fellow Nobel Peace Laureate, Wangari Maathai, who became the first woman from Africa to be awarded with Nobel Peace Prize for her contribution to sustainable development, democracy and peace.

Wangari Maathai, a Kenyan environmentalist who made it her mission to teach her countrywomen to plant trees and became Africa's first female Nobel Peace Prize winner, has died. She was 71. "She lived a full and meaningful life and will be respectfully remembered for her efforts to promote conservation,

women's rights and transparency in governance," His Holiness said in a message issued 27th September 2011. She started the group in 1977, encouraging poor women to collect native tree seeds in the wild, cultivate them and set up tree nurseries for a livelihood, paying them a small sum for any trees they planted. One aim was to ensure that poor families had access to sustainable firewood for cooking and water for drinking. "She was determined to make our world a more peaceful, better place to live. I hope her valuable achievements will inspire other women to follow her example and take a more active role in society," said His Holiness the Dalai Lama. "In the course of history, there comes a time when humanity is called to shift to a new level of consciousness, to reach a higher moral ground. A time when we have to shed our fear and give hope to each other," she said in her speech accepting the Nobel Prize In 2004. Born April 1, 1940, Maathai grew up in rural Kenya and received a scholarship to study at Mount St. Scholastica College in Atchison, Kan., where she

30 September, 2011 Dharamsala

We Must Solve Problems through Dialogue not Violence: His Holiness

His Holiness the Dalai Lama delivering a speechin during a special ceremony being held in Dharamshala, India on 8th August 2011. Photo: TPI By YC. Dhardhowa, The Tibet Post

Dharamshala: - The spiritual leader of the people of Tibet, His Holiness the 14th Dalai Lama, on Thursday 15th September, told a Brazilian business forum that the use of force and violence is outdated and that the world must try to resolve differences and problems through dialogue. His Holiness also said that Brazilian industrialists and business leaders have a responsibility to reduce the huge gap between the rich and poor, a problem that is increasing everywhere. After a delayed flight from Buenos Aires, His Holiness the 14th Dalai Lama arrived in Sao Paulo, the largest city in Brazil on Thursday. At the Sao Paulo-Guarulhos International Airport, His Holiness was received by Prof. Lia Diskin, Co-founder of the Palas Athena Association and host of the visit, Dr. Eduardo Jorget Martins Alves Sobrinho and Jose Gregory of the Soa Paulo City government, Mrs. Abhilash Joshi of the Indian Consulate General and members of the Dharma Centers in Brazil. In his address to the Brazilian leaders, His Holiness said that 20th century had

majored in biology, graduating in 1964. She went on to study for her master's degree at the University of Pittsburgh. She was inspired by a group of environmental activists pushing for clean-air regulations, her first view of environmental activism. She also studied in Germany, returning to the University of Nairobi in 1969 to complete her doctorate, the first Kenyan woman to earn such a degree. In 1989, she successfully led protests against the construction of a 60-story building in Nairobi's Uhuru Park. In 1992, she and other members of a prodemocracy group were arrested and charged with treason. The charges were dropped after intense international pressure. In 2002 she was elected to parliament as part of the opposition Rainbow Coalition that defeated the ruling Kenya African National Union party. She served as deputy minister for the environment and natural resources but was defeated in 2007, after one term. But she continued to press for improvements in democracy, accountability and human rights across Africa. Wangari Maathai founded the Green Belt Movement where, for nearly thirty years, she has mobilized poor women to plant 30 million trees throughout Kenya.

witnessed too much bloodshed and millions of people had lost their lives. Therefore, the Nobel Peace Prize Laureate said, we cannot afford to repeat that history in the 21st century. This century, he said, must be a century of dialogue. He added that no matter how much we try, problems will still remain and will remain as a part of our life. However, he said, the important thing is that we must resolve these differences and problems through dialogue. "The use of force and violence is outdated," His Holiness added. At the World Trade Center theater for His Holiness' address to business and industrial leaders of Brazil, his Holiness was greeted by Dr. Cristiane Bomeny, an industrialist and daughter of the family which owns the World Trade Center in Sao Paulo, Dr. Ozires Silva, a Brazilian pioneering industrialist, Mr. Fernando Levy, President of the Business Forum of Brazil, Mr. Affif Domingos, Vice Governor of the State of Sao Paulo as well as a number of Brazilian journalists and photographers. That said, His Holiness' was fairly direct in his discourse and one of the main thrusts in his speech to the industrialists and business leaders was about the possibility of reducing the gap between the rich and the poor, the world over. "One of the sources of problems", he said, "is a huge gap between rich and poor everywhere. Therefore, the privileged people, particularly the business leaders, should shoulder more responsibility to help the poor by investing in the fields of education, health and other social sectors." The Tibetan spiritual went on that "natural resources are not infinite and therefore efforts must be made to have more sustainable growth with adequate attention being made to the ecology." He also said that "industrial and business leaders must be visionary so that every effort they make will ultimately benefit society." Despite the late departure, His Holiness spoke for nearly two hours at this important forum and also attended a questions session from the audience. The audience members, who flew to Sao Paulo from various parts of Brazil, paid a great deal of attention to his talk and listened to His Holiness' talk most enthusiastically. Later after the conclusion of the event, His Holiness the Dalai Lama offered a scarf to Dr. Ozires Silva and Dr. Christiane Bomeny and thanked them for organizing the event.

30 September, 2011 Dharamsala

TPI INTERNATIONAL

MEP Ojuland Calls on Parliament to Address Human Rights In Tibet

The Tibet Post

US Govt. Reports Severe Repression of Religious Freedom in Tibet By Tibetan Administration Official Media: Tibet Net

His Holiness the Dalai Lama addressing the over 30,000 strong crowd at the Cruz Azul Stadium in Mexico City on September 11, 2011. Photo/Oscar Fernรกndez/Casa Tibet Mexico By The Tibet Post International

Brussels: - Ms Kristina Ojuland, an Estonian MEP from the third largest political groups in the European Parliament, ALDE, raised the selfimmolation of two teen aged Buddhist monks from Kirti monastery in northeastern Amdo province of Tibet during her speaking time on one minute speeches on matters of political importance in the European Parliament in Strasbourg Monday, 26th September. MEP Ojuland highlighted the fact that this self-immolation comes as the fourth incidence in this year alone to protest the repressive policies of the People's Republic of China in the region. "Such radical form of protest illustrates the despair of the Tibetans, who are seeking freedom of religion as well as meaningful autonomy in the historic area of Tibet. Continuous desperate acts of protest also demonstrate that the Tibetans determinedly resist the ongoing violations of human rights

and the cultural genocide that is being carried out in Tibet," she said. Therefore, the European Union and its Member States should lend their support address the situation of human rights in Tibet more rigorously with the PRC", said MEP Ojuland. MEP Ojuland also raised concern over repatriation of Tibetan refugees by the government of Nepal. A 19 year old monk named Lobsang Phuntsog set himself ablaze in Kirti monastery on 16th March this year in the aftermath of which the monastery was placed under heavy security surveillance, thus disrupting the daily religious practices and restricting the movement of the monks and the lay people in the region. Just a couple of months after the tragic death of Lobsang Phuntsog, another 29 year old monk named Tsewang Norbu from Nyatso monastery in Kardze in Kham eastern Tibet died on 15th August after setting himself on fire. All the four monks are reported to have

Dharamshala, India: The US State Department in its International Religious Freedom Report, which was published Tuesday (13 September), said the Chinese government's repression of religious freedom remained severe in Tibet during the reporting period of July-December 2010. "In China, Tibetan Buddhists, Uighur Muslims, "house church" Christians all suffer from government attempts to restrict their religious practice," Secretary of State Hillary Rodham Clinton said during the release of the report. "The [Chinese] constitution protects religious freedom for all citizens but, in practice, the government generally enforced other laws and policies that restrict religious freedom," the report said. "The government's level of respect for religious freedom remained poor in the Tibet Autonomous Region and other Tibetan areas. Repression was severe, particularly during "sensitive periods" such as the Shanghai World Expo or the Asian Games in Guangzhou," it noted. It said "control over religious practice and the day-to-day management of monasteries and other religious institutions continued to be extraordinarily tight. Monks and nuns reported that government restrictions continued to interfere with their ability to carry out the teaching and practice of Tibetan Buddhist religious traditions." "The residents continued to face societal discrimination, including, for example, being denied rooms at hotels called for religious freedom in Tibet and the return of His Holiness the Dalai Lama to Tibet before setting themselves on fire.

Burmese Activists Inspired by The Tibetan Freedom Struggle

A Banner of film screeening in Dharamshala, India. Photo: File By The Tibet Post International

Dharamshala, India: As a part of the annual program, a group of Burmese refugee students and activists visits Dharamshala from 22nd to 24th September. The main aim of their visit is to learn more about the Tibetan struggle, get a sense of organization and the different strata of the

community. "The Burmese struggle for democracy and the Tibetan struggle for independence are both fighting Chinese colonialism. The Burmese military dictators are funded and supported by China. Being common victims of imperialist Chinese

Government, we stand in solidarity with each other," said Tenzin Tsundue, President of the Regional Tibetan Youth Congress, Dharamsala, "There is much to learn and support each other. This kind of ongoing dialogue and sharing between the two struggles will help each other stand stronger in our own struggle." In the course of three days, participants will have the opportunity to witness the ongoing session of the 15th Tibetan Parliament-in-Exile, visit the various NGOs, schools, monasteries and engage with Tibetan audience after an evening of documentary screening on their second day of the visit. "People of Burma have been sharing a similar plight as ours under the military junta rule for almost five decades," said Jigdal, Program Coordinator of Students for a Free Tibet, India. "As a Tibetan born and brought up in exile, it is certainly encouraging to have Burmese students & activists visit Dharamsala to learn more about our freedom

Hillary Clinton, the US State Department. Photo: FIle

in large cities, including Beijing, Shanghai, and Chengdu, during the 2010 Shanghai World Expo (April 30 to October 31, 2010)," it noted. The US government encouraged the government and local authorities to respect religious freedom and allow Tibetans to preserve and develop their religious traditions. The US government protested religious persecution and discrimination, discussed individual cases with the authorities, and requested further information about specific incidents. US government officials continued to urge government leaders to engage in constructive dialogue with the Dalai Lama and his representatives and address policies in Tibetan areas that have created tensions due to their effect on Tibetan religion, culture, and livelihoods, as well as the environment. "As we look around the world, in fact,

we see many countries where governments deny their people the most fundamental human rights: the right to believe according to their own conscience - including the freedom to not believe or not follow the religion favored by their government; the right to practice their religion freely, without risking discrimination, arrest, or violence; and the right to educate their children in their own religious traditions; and the freedom to express their beliefs," Secretary Clinton said in her remarks. "As we release this report, we reaffirm the role that religious freedom and tolerance play in building stable and harmonious societies," Clinton said. "The protection of religious freedom is a fundamental concern of the United States going back to the earliest days of our republic, and it remains so today," she said.

Japanese Delegation Expresses Support for Middle-Way Policy ..... Continues from front Page Dharamshala: During their one day visit to Dharamsala yesterday, a 7member Japanese delegation comprising of two parliamentarians and officials of a think-tank, expressed their strong support for the MiddleWay policy for resolving the issue of Tibet. The delegation was accompanied by Mr Lhakpa Tshoko, the representative of His Holiness the Dalai Lama to Japan. Some of the prominent delegates include Mr Hakubun Shimomura and Ms Eriko Yamatani, both members of Liberal Democratic Party in the Japanese Parliament and Ms Yoshiko Sakurai, a noted journalist and president of a think-tank, Japan Institute for National Fundamentals.

struggle." This visit is being organized by the four Tibetan NGOs: Tibetan Women's Association, the Regional Tibetan Youth Congress, Dharamsala, Gu Chu Sum Movement of Tibet and the Students for a Free Tibet, India.

The delegates received an audience with His Holiness the Dalai Lama yesterday. They met with Kalon Tripa, Dr Lobsang Sangay, at the Kashag Secretariat. They also met Mr Penpa Tsering, the Speaker of the Tibetan Parliament-inExile, and Kalon Dicki Chhoyang, Kalon for the Department of Information & International Relations (DIIR), at a dinner reception hosted in their honour by the DIIR. Speaker Penpa Tsering briefed the delegates about the parliamentary groups for Tibet in various countries to encourage them to attend the next world parliamentarians' convention on Tibet. The delegates said their visit would be a turning point to strengthen their support for the Tibetan cause, adding that their support is due to the nonviolent nature of the Tibetan struggle. They also expressed their concern over the human rights violations taking place inside Tibet. After returning to Japan, they said they we would discuss with the Parliamentary group for Tibet in Japan on how best to strengthen their unity and campaigns for the issue of Tibet.

TPI TIBET IN EXILE

The Tibet Post

30 September, 2011 Dharamsala

His Holiness the Dalai Lama Kalon Tripa's Nominated Ministers Concerned About Sikkim Approved by Tibetan Parliament Earthquake By YC. Dhardhowa, The Tibet Post

His Holiness the Dalai Lama of Tibet offering prayers in Dharamshala, India. Photo: TPI/File By The Tibet Post International

Dharamsala, HP, India, 20 September 2011 - In a letter offering his condolences to the Chief Minister of Sikkim, His Holiness the Dalai Lama expressed his concern for the devastation caused by the recent earthquake in the state. "I was saddened to learn about the loss of life and damage to property that the recent earthquake has caused across isolated Himalayan regions, particularly in Sikkim. I offer my

sympathy and condolences to all those families, who have been directly affected by what I understand is one of the worst earthquakes in recent memory," His Holiness said in his letter dated 20th September 2011. His Holiness offered his prayers for those affected by this tragic natural calamity and also donated Rs. 500,000 from the Dalai Lama Trust towards relief work in the affected areas of the state.

Dharamshala:- The elected political leader of the Tibetan Administration, Dr. Lobsang Sangay nominated six people today to be appointed ministers in his cabinet of the Tibetan administration, mostly former parliamentarians and ministers. Two women were included on the list, with the members of the 15th Tibetan Parliament-in-Exile unanimously endorsed all nominations of the new Kalons or ministers. The Kalon Tripa Dr. Lobsang Sangay on Friday, 16th September introduced the nominations of six new Kalons or ministers of the cabinet of the Central Tibetan Administration (Kashag)during the first day of the inaugural session of the 15th Tibetan Parliamentin-Exile. The six nominees were found to be in compliance with the requirements stipulated in Article 21 of the Charter of the Tibetans in Exile. The elected ministers contained experienced as well as younger members. The six new Kalons are Mr Ngoedup Dongchung, former Kalon of Department of Security, Mr. Tsering Dhondup, former Kalon of Department of finance and Mr Pema Chhinjor, former MP and former Kalon for Department of Security, Ms. Dolma Gyari, former deputy speaker of Tibetan Parliament

The Kalon Tripa Dr. Lobsang Sangay on Friday, 16th September introducing his nominations of six new Kalons or ministers to the 15th Parliament in exile, Dharamshala, India. Photo: TPI

in-exile, Ms. Dekyi Chhoeyang, Member of Tibetan Parliament-in-Exile from North America, and Mr. Tsering Wangchuk, a senior medical officer at Tsojhe Khangsar Charity Hospital, Bylakuppe, South India. The elected ministers of the 14th Kashag will be administered the oath of office and secrecy this afternoon by the chief Justice Commissioner Mr Ngawang Phelgyal at a ceremony at the Tibetan Supreme Justice Commission of the Central Tibetan Administration.

The Charter for Tibetans-in-Exile stipulates the Kashag should have maximum of eight Kalons, including the Kalon Tripa. The Kalon Tripa, who is also knowns as the Chairman of the Kashag, will announce the portfolios of the new ministers at a Press Conference to be held on Monday, 19th September, at 12:30PM. The second session of the 15th Tibetan Parliament-in-Exile will continue until 1st October.

SFT India Outreached Over 2800 Indian Tibetan Nuns' Winter Debate Session Begins in Students and Youths Mundgod

Delhi: Students for a Free Tibet- India successfully concluded a month long Chapter visit from 21stAugust to 25th September 2011 in eleven major Indian cities. The main objective of the visit is to strengthen SFT chapters in all the major Indian cities and to recruit new active members and Tibet supporters among the Indian youth and students. Under this chapter visit, SFT-India carried out screening of the Tibetan documentary 'Leaving Fear Behind' made by Dhondup Wangchen, which reflects the true feeling of Tibetan people inside Tibet and the importance of Tibet's issue. The screening and discussion were held in more than 25 Indian colleges and schools all over India including elite Indian institutes such as Delhi University, Madras University, M. S. University-Gujarat, Tata Institute of Social Science-Mumbai, National Institute of Design-Ahemdabad, Film

and Television Institute of India-Pune, National Law School-Calcutta, Symbiosis college-Pune and Madras Christian College etc. SFT-India, National Director Mr. Dorjee Tseten and Grassroot Coordinator Miss Tenzin Dolkar undertook this chapter visit. "We are really inspired by the growing number of support and interest on Tibet among the younger generation of Indians. With the growing infiltrations by the Chinese military along the IndoTibet border, more and more Indians are expressing concern on Tibet's issue and also calling for Tibet's Independence," said Dorjee Tseten, National Director of Students for a Free Tibet-India, "They also strongly object the ongoing dam projects on Tibet's Rivers and the diversion of river Tsangpo in Tibet, also known as Brahmaputra when flowed in India." The discussions and screenings were

organized by SFT chapters and college staffs in various departments and faculties namely Political Science, International Relation, Mass Communication and Legal studies etc. "I was always told that India and Tibet share long history of cultural and tradition. This visit made me further understand this bond the two nations have shared for centuries," said Tenzin Dolkar, Grassroot Coordinator of Students for a Free Tibet-India, "I have strong faith that people of India will continue their support till Tibet's issue is resolved." SFT-India succeeded in recruiting many new members from Udaipur, Rajkot and Madras for setting new chapters in the respective cities. The chapter visit successfully covered Chandigarh, Delhi, Udaipur, Ahmedabad, Rajkot, Baroda, Pune, Mumbai, Bangalore, Chennai and Kolkata and reach out to more than 2800 Indian students and young activists across the country.

..... Continues from front Page throughout India and Nepal to take part in the debate session. The debates always occur in winter and change location each year. There are 400 nuns participating in the debates; 211 from Mundgod and 189 from elsewhere. Administrator Tenzin Namdoe said the nuns will debate for five hours every day except for Monday, for two hours in the morning and three hours in the evening. Nuns have been preparing for the debates for the last month, and the debates are on Pramana, one of the five measure of Buddhism. The debates serve the purpose of helping them improve their study of Buddhist philosophy. Tenzin Namdoe says that while housing all of these nuns, the nunnery currently has a problem providing enough food

for the nuns. "We are asking for donations from different groups and societies," she said. The Jangchub Choeling Nunnery started in 1987 with just eighteen nuns. Today, there are a limited number of nuns who are allowed to stay at the monastery, as there is an issue with the amount of food and rooms. Today, the nuns study scripture readings and philosophy, and engage in debates. They also study Tibetan grammar, English, handwriting and Science. Philosophy is one of the main subjects; they study Pramana (logic), Prajnaparamita (Perfection of Wisdom), Madhyamika (Middle Way), Abhidhama (Treasure of Knowledge) and Vinaya (Monastic discipline). The nuns receive a certificate upon completion of each of the main texts.

Kalon Tripa Announces Ministers' Portfolios.... ..... Continues from front Page Dolma of the home department, saying, "She is known to have a unique ability to connect with Indian people and, to some extent, Indian leaders," which he said she will use to address the complexities Tibetan refugees face in the settlements, under both Tibetan and Indian authorities' administration. He also talked about the varied experience of Kalon Dicki Chhoyang, of the information and international relations department, who has lived and

worked in Tibet, Beijing, Canada and the US. Dr Sangay said the Kashag nominations and voting process had tested the relationship between the parliament and the Kashag, and that the parliament's unanimous vote in favour was a significant example of cooperation, which Tibetans in exile and in Tibet should welcome. "It also sends a message to the Chinese government that both the administration

and parliament are united," he said. The new Kashag met His Holiness the Dalai Lama upon his arrival at Dharamsala airport today. Dr Sangay reported that His Holiness was very pleased about the appointment of the Kalons, and parliament's full support of the nominations. "China and the international community have now witnessed that His Holiness has handed over political power to elected leaders," said Dr Sangay.

30 September, 2011 Dharamsala

TPI TIBET

The Tibet Post

China Sentences Three More China Claims Tibet will Benefit from Monks in Self-immolation $47 Billion, Plan for 2011-2015 Protest By YC. Dhardhowa, The Tibet Post

A local Chinese court in Bakham of center Ngaba county of eastern Tibet Monday, 5th September sentenced three monks of Kirti Monastery to lengthy prison terms Photo: TPI By YC. Dhardhowa, The Tibet Post

Dharamshala: - A local Chinese court in Bakham of center Ngaba county of eastern Tibet Monday, 5th September sentenced three monks of Kirti Monastery to lengthy prison terms after the officials accusing them of their involvement in late Phuntsok's death by self-immolation to protest against the Chinese rule, according a latest report. "Ven. Tsekho, 30 year old and Ven. Lobsang Dhargye, 22 year old, a cousin of late Phuntsok were sentenced to 2-years and 6- months imprisonment by a Chinese people's intermediate court in Bakham of Ngaba, on 5th September 2011, Ven. Kanyak Tsering of India based Kirti Monastery told The Tibet Post International. "Another Tibetan, a 16 year old Buddhist monk from Kirti monastery, Ngaba County of eastern Tibet was sentenced to 3 years in prison. Three of them were sentenced under ultimatum to return for Chinese patriotic education Campaign," said

Tibetan Monk Dies in Self-Immolation.... ..... Continues from front Page away to an unknown location. According to eyewitnesses, one of the monks is feared to have died on the spot whilst the other remains in a critical condition. Over the past two months, the Chinese court in Ngaba county has sentenced several monks from Kirti Monastery to lengthy prison terms after the authorities accused them of involvement in late Phuntsok's death. "Both of the monks joined Kirti Monastery at an early age. The situation in Ngaba county is still highly tense. A large number of armed military personnel have been deployed in Ngaba town and the area surrounding the monastery. Authorities have also cut off internet access and public telephone lines." Several other Tibetans in Ngaba county, including many monks, have been detained by the Chinese authorities in recent months and are said to be being brutally tortured despite being held without charge.

Tsering. "However, the monks denied all allegations made by the Chinese authorities that they say they were trying to save Phuntsok from the Chinese police beating. The authorities also did not allow their family members to engage with other lawyers, except the one that officially provided," Tsering said in a report. "In China, Tibetan Buddhists, Uighur Muslims, "house church" Christians all suffer from government attempts to restrict their religious practice," Secretary of State Hillary Rodham Clinton said the release of the recent new report. The report said "control over religious practice and the day-to-day management of monasteries and other religious institutions continued to be extraordinarily tight. Monks and nuns reported that government restrictions continued to interfere with their ability to carry out the teaching and practice of Tibetan Buddhist religious traditions." Chinese authorities also plans to go after the monks through bribes. In fact, the authorities have promised monks 20,000 yuan, plus a 50,000 loan, to help them â&#x20AC;&#x153;change their livesâ&#x20AC;? if they voluntarily leave the monastery. So far, no monk has accepted to give up their vow for money or benefits. Phuntsok, a 21-year old Tibetan monk from Kirti Monastery, self-immolated in an act of protest against the Chinese suppression in Tibet. Eyewitnesses reported that Chinese authorities beat Phuntsok as they put out the flames. He died at approximately 3:00am Lhasa Tibet time on March 17th. A protest by an estimated 1,000 monks and lay people was violently suppressed by the armed Chinese military troops. "As we look around the world, in fact, we see many countries where governments deny their people the most fundamental human rights: the right to believe according to their own conscience - including the freedom to not believe or not follow the religion favored by their government; the right to practice their religion freely, without risking discrimination, arrest, or violence; and the right to educate their children in their own religious traditions; and the freedom to express their beliefs," Secretary Clinton said in her remarks.

Dharamshala: An official of the communist regime has claimed that China is planning to spend 300 billion yuan ($47 billion) for development of the so called Tibet Autonomous Region between 2011 and 2015, with 90.5 billion yuan to finance roads, railways, hydropower stations and other infrastructure. The 226 projects the money will support are "aimed at achieving rapid development in Tibet", the Chinese state controlled media Xinhua news agency quoted deputy governor Hao Peng as saying at an internal meeting on Wednesday. The projects will cover infrastructure construction, environmental protection, housing, health care, social security, vocational training and other areas concerning the livelihood of the Tibetans, he said. "By the end of 2015, a total of 193 billion yuan will have been spent on these projects," he was quoted by official Xinhua news agency as saying. Nearly half of the investment, or $ 90.5 billion will be spent on key infrastructure projects, including a railway linking Tibet's capital city of Lhasa with its second largest city Xigaze. Other projects will include new highways linking Tibet with China's interior regions and the construction of the Zangmu Hydropower Station, said Hao. About 33 per cent of the investment will be used to accelerate social and economic growth in Tibet's rural areas by building new roads, homes and irrigation systems, as well as providing tap water, electricity and gas to rural homes. The investment will also be used to provide adequate health care and social welfare services for rural residents. About eight per cent of the investment will be used to foster the development of indigenous industries, including tourism, mining, agriculture and stock-

Chinese armed military presents at the traditional Jokhang temple in the capital of Tibet, Lhasa. Photo: TPI/File

breeding. Five per cent of the investment will go to environmental protection, including the protection of wetland and pastures, soil erosion reduction programs and urban sewage treatment, he said. During the 2006-2010 period, the central government had invested 137.8 billion yuan to build 188 key infrastructure projects in Tibet. Last year, the Chinese government pledged to foster "leapfrog development" and "lasting peace and stability" in Tibet. By 2020, the per capita net income of rural Tibetans should be close to the national average level, according to a plan for Tibet's social and economic development announced early last year, the report said. Similar projects have been unveiled for neighboring Eastern Turkestan and Inner Mongolia, whose people have likewise chafed at Chinese rule. China has gained a great benefits from Tibet's economy, sped by the completion of a railway from China to Capital Lhasa of Tibet and large mining projects in the region, though much of Tibet still remote and very poor under name Chinese

economy development in last 60 years. However, political and economic analysts say that those projects have also brought thousands of Chinese migrants to Tibet, leading to many Tibetans' perceptions that they have been left out of economic growth. Since 2008 bloody crackdowns in all parts of Tibet, China claimed that the government has boosted training programmes, subsidies and investment there in an implicit recognition of the economic roots to the violence. Despite international criticism, China has ruled Tibet with an iron fist since Communist troops occupied the Himalayan region in 1950s. China is facing world-wide criticism for failing to respect Tibet's unique religion and culture. Tibetans say China is suppressing people in Tibet and aiming at wiping out Tibetan identity under the tool of economy development. The invasion of Tibet began in 1949. Chinese occupation has resulted in the deaths of over 1.2 million Tibetans, the destruction of over 6,000 monasteries, nunneries and temples, and the imprisonment and torture of thousands of Tibetans.

Tibet: A Chinese Solution to a Global Issue

2008 mass peaceful protest against in Ngaba county, eastern Tibet. Photo: TPI/ file By Samuel Ivor, The Tibet Post

London: Until as recently as 2008, authorities in China have assumed a stance on the Tibet situation that verges on alarming indifference to the global pleas of addressing the longstanding issue. Beijing has slowly attempted a cultural genocide on the Tibetan people, attempting to wash the nation with Chinese communist party values, language and ideals, amid growing human rights abuses. China has persistently attempted to push Tibet's spiritual leader, His Holiness the Dalai Lama out of the hearts and minds of not merely the Tibetan people, but the global

community. As a result, the image of China in the 20th and early 21st century is of a country with a bitter, marred history, littered with suppression, human rights crimes, bearing a colonialist, introverted attitude. China's image as an acceptable world superpower is in tatters. In stark contrast to this however, the vision, wisdom and long-standing peaceful position of the Dalai Lama of Tibet has grown beyond expectation, reaching into the furthest corners of global awareness and winning the hearts and minds of the world community. With a Nobel peace prize to cement his validity as a serious global voice, and the sympathy of world leaders, His Holiness is an instantly recognisably peaceful figurehead, in an uncertain world. Yet the stance by Beijing is persistently indifferent, seemingly hoping the situation will simply go away if ignored long enough. The problem now is that the Tibet issue is relevant. China knows that it cannot grow into the economic giant it wishes to be without the support of global economic ties and trading, and for this

to happen smoothly, national powers need to be persuaded that it is an ethical trading partner, and that, most importantly, China has stability. Upon a recent trading visit to Europe, Chinese Premier Wen Jiabo saw himself embarrassingly dogged not just by activists, but national leaders, on the human rights issues within China's borders. So what is the solution? Many ideas have been put forward, some more realistic than others. However most of these have derived from the West, and often simply ignore the cultural values and ideals of the region. It's all very well and good highlighting the breakup of the Soviet Union and the defeat of apartheid in South Africa to hope for an independent Tibet immediately, but the cultural difference in China is stark and unique. This needs to be kept in mind when looking for solutions for Tibet, and simply throwing Western ideals into the arena won't necessarily work. One means of resolution, as â&#x20AC;&#x2DC;The Times' journalist Malcolm Rifkind highlights, comes from looking at China's own Continues on Page 7

The Tibet Post

TPI TIBET IN EXILE

30 September, 2011 Dharamsala

CST Mundgod Tops Senior Division of Ti- 2011 Gelugpa University Exams Conclude at Drepung Monastery betan Cultural Meet

The South Zone Tibetan Cultural and Exhibition Meet 2011 took place September 18 and 19 at the Central School for Tibetans in Mundgod. Photo: TPI/ Colleen By Colleen McKown, The Tibet Post

Mundgod, India: - The South Zone Tibetan Cultural and Exhibition Meet 2011 took place September 18 and 19 at the Central School for Tibetans in

Mundgod. Eight schools from Tibetan settlements in southern India participated in the event. The Ven. Kundeling Tatsak Choktrul Rinpoche declared the meet open during the Opening Ceremony, and Shri Palden Dhundup served as the Chief Guest of the Closing Ceremony. The program for the two days included group song, debate, poem recitation, folk dance, declamation, drama, and duet competitions for students in their Junior and Senior years. Students wore traditional Tibetan dress and performed traditional songs and dances during the event. Poems dealt with themes such as the life of His Holiness the Dalai Lama and freedom for Tibet. During the debate competition, students

exhibited their public speaking skills in a spirited debate on the use of the Internet. "Many people always forget to do their prayer and their daily duty," a student from the side against the Internet said. "It is not necessary to improve knowledge. In the 18th century, there was no Internet, mobiles or television, and people still achieved." The other side countered with this argument: "It's very useful, though, to know the news and to know situations around the world, like the situation in Tibet. Also, it helps people develop financially." CST Mundgod was the overall champion of the senior group, and Bylakuppe, Mundgod and Kollegal all tied for the junior championship.

Buddhist monks from Drepung Loseling University taking final examinations, Mundgod, South India. Photo: TPI/Colleen By Colleen McKown, The Tibet Post

Exiled Tibetans Send Condolences to Sikkim Over Quake Tragedy

All ministers of 14th Tibetan cabinet of CTA and members of the 15th Parliament in exile during the second day of its second session, Dharamshala, India on 17th September 2011. Photo: TPI/Pema Tso By Tibetan Administration Official Media: Tibet Net

Dharamshala: - The Tibetan Parliament in Exile today passed a resolution of condolence which the members expressed sadness over the loss lives in the earthquake in Sikkim and neighbouring regions and offered prayers of the speedy recuperation of all those injured. In a condolence message sent to Sikkim Chief Minister Pawan Chamling today, Speaker Penpa Tsering said: "The Tibetan Parliament in Exile is very much saddened and aggrieved by the loss of lives and property caused by the earthquake that affected your state and other neighbouring states on the 18th of September 2011." "In the ongoing session of the Parliament, the first resolution that we adopted this morning was to express our grief and solidarity with the people of Sikkim in this hour of crisis. We pray for the noble rebirth of all those people who lost their valuable lives in Sikkim, Nepal and in Tibet. We also pray for the speedy recovery of all those who were injured," the message noted. "...We hope and pray that under your able leadership the state and your people will recover from this catastrophe very

soon," it noted. The Parliament also observed a minute's silence in memory of all those who died and those who are in hospital. Meanwhile, the Central Tibetan Administration also described what happened in Sikkim as "tragic and sad". "It is really unfortunate that many people have died not just in Sikkim but also inside Tibet as well," Kalon Tripa Dr Lobsang Sangay told reporters this morning. "Our hearts and prayers go out to all those who are undergoing very painful experiences in their community and family," Dr Sangay said. An earthquake measuring 6.8 on the Richter Scale which shook Sikkim on Sunday evening has killed 42 people in India, five in Nepal and seven in Tibet, and over 100 injured, NDTV reported. Out of 42 deaths in India, 35 people, including two Armymen, were killed in Sikkim and many others received injuries there. Strong tremors were also felt in parts of North and East India and parts of Bangladesh and Nepal, causing widespread panic. The epicentre of the quake is said to be just 64 kilometre NorthWest of Gangtok.

..... Continues from Page 6 history for a solution on Tibet. For this, we can look at the Hong Kong solution. Hong Kong was absorbed into China in 1997, when its reign under British sovereignty ended. In order to keep Hong Kong stable, and economically strong, the region kept autonomy, and a capitalist system, yet became part of the Chinese ‘motherland'. Rifkind states: ‘Instead of insisting that the Hong Kong Chinese had to accept a communist economic system combined with political uniformity, the people of Hong Kong have been able to continue to live as a Western, Capitalist enclave within the Chinese body. Hong Kong enjoys real autonomy, a functioning rule of law and a liberal press and media that have no equivalent in most of China'. The author stresses that a similar technique could be used for Tibet: ‘A Tibetan province with cultural freedom and a significant degree of political autonomy would be no more than is already enjoyed by Hong Kong and Macao. It would be a Chinese solution to a Chinese problem, and all the better for it.' The method is realistic, culturally sensitive, and should appease both sides. The Dalai Lama and the Kalon Tripa of Tibet have repeatedly stressed that they do not seek independence for Tibet, and China has used this method itself in its own very recent history, to great success. Using the Hong Kong solution for Tibet would elate Tibetans in Tibet, end the refugee and human rights situation in the region, and allow China to gain a position as a worthy, respectable global superpower that it has worked so hard to become.

Mundgod, India: - The 2011 Gelugpa University exams are finishing this week at Drepung Monastery in Mundgod. This year, 602 monks are taking the exams, and there are 30 examination controllers. Monks taking these exams have been rigorously studying a program of Buddhist philosophy that includes the five measures of Buddhism: Pramana (logic), Prajnaparamita (Perfection of Wisdom), Madhyamika (Middle Way), Abhidhama (Treasure of Knowledge), and Vinaya (Monastic discipline). They also study Tibetan grammar poetry, Tibetan religious and political history, as well as the proper way to write letters to His Holiness the Dalai Lama and to Tibetan government officials like the Kalon Tripa (prime minister). The program lasts six years, and monks can join only after they have studied at another monastic university for around 18 years. After going through the six year program successfully, monks are awarded the Geshe Lharampa title, the highest academic title in Tibetan Buddhism. The high-level Buddhist philosophy studied includes doctrines of emptiness, peaceful mind, the middle way, compassion, and right action and how to reach enlightenment. Students must study and memorize large ancient Buddhist texts as well as various commentaries and teachings on those texts. They are required to quote from the texts exactly in oral examinations and debates, as well as to precisely identify which text any particular passage is from. Students who have completed their first and second year must take nine writing and five debate exams; those who have completed the third and fourth year must take five writing and five debate exams; and those who have finished their fifth and sixth year must take a long debate exam on the five measures of Buddhism. Much pressure revolves around the

exams; while they get second chances in their earlier years, if students do not pass the exams on the first try after their fifth or sixth years, there is no chance to retake the exam, and, explained the administrator of the Mundgod branch of Gelugpa University, the monk will not get the title of Geshe Lharampa in this lifetime. "It's our rule," he said, smiling. Thus, monks began preparing for these exams in February, forming small study groups among themselves to practice debating and memorization. The program is extremely rigorous. Each year out of a class of 150 monks, around 70-80 are left in the sixth year. There are six monasteries of Gelugpa University; the three major ones are Drepung, Ganden, and Sera. The Drepung and Ganden Monasteries are located in Mundgod, and Sera is in the Bylakuppe settlement. They are all modeled after the original monasteries of the same names in Tibet, which were established in the fifteenth century and which underwent much damage during the Chinese invasion in 1959. The administrator said that most monks studying at Gelugpa University come directly from Tibet; others come from Tibetan settlements in India, often from the Himalayan regions like Himachal and Ladakh. Yet others come from Nepal, Mongolia and Taiwan to study. After graduating and receiving their Geshe Lharampa title, some monks continue to live in the settlement, teaching the new monks, some return to their homes, some join the university administration, some work as translators, some move to foreign countries, and some go to the wilderness to meditate. As for future plans of the university, he said that there are plans to register Gelugpa University under the University Grants Commission (UGC) of the Government of India. "After this, we will be recognized [by the government] as a university, not just a monastery."

A Talk on How Middle-Way Policy Can Resolve Tibet's Issue ..... Continues from front Page traditional provinces, U-Tsang, Kham and Amdo". The keynote speaker was Mr Dawa Tsering, Representative of His Holiness the Dalai Lama and professor Sun Chi Pan, the president of ChineseTibetan Association. Mr Dawa Tsering spoke about the nature, evolution and achievement of

the Middle Way Policy and the historical facts of Tibet. The details were presented to a gathering of about fifty Tibetans and Taiwanese. The members of Chinese Tibetan Association and the members of Tibetan Welfare Association attended the talk. Professor Sun Chi Pan gave a brief

introduction about the newly formed Chinese-Tibetan Association and has reaffirmed their support for His Holiness the Dalai Lama and the Tibetan people's Middle Way Policy. He further informed the gathering about their future activity and events to bring closer the relationship between the Chinese and Tibetan people.

30 September, 2011 Dharamsala

TPI SPECIAL REPORT

The Tibet Post

Mundgod Co-Op "Most Important Organization Tibetan Resident of Mundgod Settlement on Family and Work in Tibetan Settlement:" CEO

Tibetan Farmer from Mundgod Tibetan settlement, Mr. Tashi (also interviewed for the other article) on his farm in Camp No 8. Photo: TPI/Colleen By Colleen Mckown, The Tibet Post

Mundgod In Focus: Part Six In a series of special features, TPI journalist Colleen McKown reports from India's largest Tibetan settlement, Mundgod, in the southern state of Karnataka. Mundgod, India: - The Tibetan Service Co-operative Bank in Mundgod is supported by His Holiness the Dalai Lama's Central Tibetan Relief Committee in Dharamshala. The co-operative aims to help farmers achieve a sustainable living and ultimately self-sufficiency. It offers farmers seeds, fertilizers and tractors at low prices, as well as cash loans at low interest rates, transport of products, and storage. It also helps the farmers market their products directly to end buyers. Karma Dhondup, CEO of the Cooperative Bank, says such services are crucial. If the farmers were to approach

the Indian national bank for crop loans, he said, they would be charged seven per cent interest, whereas the co-op gives loans at the low rate of one per cent. In Dhondup's view, the co-op is the "most important organization" in the settlement. "There are many other NGOs, but we can do business," he said. "We can back up farmers - we can fight. 60-70% of laypeople here depend on the co-op." This year, because of unusually heavy monsoon rainfall, the farmers were not able to sow their crops. Many now face financial difficulties, and Dhondup said the co-op is planning to hold a fund-raiser for the farmers, during which they will approach various NGOs in the area for donations. Another problem faced by the farmers is that there is no irrigation system in

the settlement, leaving them to depend solely on rainfall. Irrigation was prohibited by former Kalon Tripa (political leader) Prof. Samdhong Rinpoche, who felt that Tibetans in Mundgod should not contribute to the diminishing water supply by digging underground tube wells. Dhondup disagrees with this viewpoint, saying that many young people are also against the policy. "If irrigation were allowed, 80% of young people would be interested in farming," he said. Dhondup feels that the new Kalon Tripa, Lobsang Sangay, is aware of the challenges caused by Samdhong Rinpoche’s policy, and believes he will most likely reverse the rule and allow irrigation. Rice paddy is the most widespread crop in Mundgod and the majority of it is sold to coastal areas. Other industry includes handicrafts such as carpet weaving and woodworking – the main market being tourists who visit to see the monasteries. "Foreign tourists are buying the crafts between December and April. They often come here on the way to or from Goa. From September to November, the domestic tourists come," said Dhondup. Dhondup believes that, although there are many challenges to agriculture in Mundgod, "The people are hardworking and they will overcome." Regarding the situation of Tibetans regugees in India, he said it remains to be seen what will happen after His Holiness the Dalai Lama is gone. "Will the government of Indian still recognize us as refugees?" he asked. "Will people give us respect?"

Mundgod’s Tibetan Farmers on Organic Methods and the Monsoon Pattern

Colleen McKown, The Tibet Post By Colleen Mckown, The Tibet Post

In a series of special features, TPI journalist Colleen McKown reports from India's largest Tibetan settlement, Mundgod, in the southern state of Karnataka. Mundgod, India: - Agriculture is the main industry in the Mundgod settlement. This year, farmers faced a difficulties due to the heavy monsoon. The Tibet Post spoke with some of them about their farming lifestyle and its various challenges. Six of the nine villages in Mundgod currently practise organic farming and,

within the next two years, the plan is for all nine to go completely organic. The farmers in camp eight of the settlement have all practised organic farming since 2008. The move towards organic, explained Central Tibetan Administration (CTA) inspector Tenpa and farmer Lobsang Chodak, is based on the principle that, before moving into exile in India in 1959, Tibetan farmers didn't know about modern farming methods, and thus all farming in Tibet was organic by default. In India, the farmers learned about

chemical farming practices and began to implement them. But now His Holiness the Dalai Lama has emphasized the need for good, healthy food. He also says that, when Tibetans return to Tibet, they will be able to leave good pesticide-free land to the Indian government and continue their organic farming practices back in Tibet. Challenges of the Organic Method Lobsang Chodak has a three-and-a-half acre organic farm in camp eight, which he manages along with his son's wife. He expressed mixed feelings about organic farming. While he understands the shift to organic, and while he himself farmed organically in Tibet before coming into exile, he has also encountered many problems since making the change. He said that maize and vegetables responded particularly poorly to the switch, as pesticides were a great help in the production of these crops. Farmed organically, for instance, maize requires seven tons of manure. Lobsang employs other organic methods such as ‘live fencing’ - natural fencing, including planted teak trees, to control cattle. He also uses biopesticides, compost, and natural fertilizer made from a mixture of 5kg cow dung to 1kg cow urine, and 1kg jaggery to detract pests. Organic farming also involves a lot of

Mundgod In Focus: Part Three In a series of special features, Tibet Post journalist Colleen McKown reports from India's largest Tibetan settlement, Mundgod, in the southern state of Karnataka. Mundgod, India: Tenzin Choney (26), lives in Mundgod with her husband Tenzin Choyang (45), her uncle Kyap Tsering (95), and her two-year-old daughter Tenzin Dawoe. The Tibet Post talked with her in her home about her family life, views on life in Mundgod and future hopes. Choney's mother and uncle came to India from Tibet in 1959, and Choney was born in Mundgod. Her mother died in 2002, when she was in tenth class at school. Choney has an older sister who lives in Mussorie. Choney spent four years in the Indian army, based in Dehra Dun. During her service, she trained in helicopter jumping, rock climbing and yoga. She enjoyed her time in the army but now stays at home to care for her uncle and daughter. Choney’s uncle Kyap has many health problems, including poor hearing and eyesight. Choney says she can care for him better at home and does not want to put him in one of the settlements' old people's homes. Choney has no clear future plans. While she thinks there may be better work opportunities outside Mundgod, her uncle has lived here for much of his life and shows no interest in leaving. "I want to care for my uncle, so I can't go anywhere else for work. I can't go outside now," she said. Choney's husband is from Bylakuppe, and she says there were more work opportunities when they lived there, but this not currently a possibility for the family.

Choney’s uncle needs treatment for his hearing and eyesight, but the family does not have the money for the operations, which would cost around Rs 10,000. Choney's husband works as a cook for functions at monasteries, parties, and festivals, and he typically earns around Rs 1,000 per month. Choney said many families in the settlement have financial problems because there isn’t a wide range of opportunities for work in Mundgod. Also, if someone wants to start a business, he or she must have the money to get it off the ground. "You can have a shop, but you have to have money to buy things to sell," she said. "Also, you can have a restaurant, but you have to have the money to rent the room, to buy the tables, chairs [and other supplies]." Speaking about the agricultural difficulties this past season in Mundgod, Choney said, "Farmers can't plant this year because of the heavy monsoon. There was too much rain. In the past, all people in Tibetan settlements could work in the fields." Choney said many of the new generation want to move out of Mundgod to places with more opportunities. Many are also interested in going abroad for this reason. "If one person can go, they can make money and send it to care for their relatives," she said. She has noticed that those families in Mundgod who have a relative abroad are in a much better financial situation than those who do not. Choney said she would like to go somewhere like America, but doesn’t know if it’s a possibility. If she got the opportunity to work abroad, she thinks she would try to work as a cleaner in a restaurant or in childcare. When asked about Central Tibetan Admintistration (CTA) involvement in the lives of families in Mundgod, she said every four months the CTA gives Rs 2,000 for the care of her uncle. In the past, she continued, CTA representatives have come to her home to "visit the family and find out the situation, but these days they don't come." Choney has relatives in Tibet, to whom her family send presents. "One day I hope to go to Tibet and visit them," she said.

weeding, which is a major effort for Lobsang. For this he requires extra help and asked, "How can I pay so many laborers when I am not getting proper yield?" Tashi, another camp-eight farmer, agreed there are many challenges with the shift to organic, and said he spends more on labor than he earns from his crops. He has a six-acre farm and says pests have gotten out of control in several of his crops. Looking to the Future CTA officials have visited the farms and advised farmers to begin growing cash crops such as alphonso mango, coconut, cashew nut and amla (Indian gooseberry). A food processing unit is planned, to enable fruit-juice production, for which there is a high global demand. As to whether the younger generation will continue the tradition, the farmers said they are not very involved. "Now they are not coming to the field - they are just roaming here, there," said Lobsang.

Tashi agreed, saying that although his son was very involved in setting up a pump for him, he no longer visits the farm, leaving his father with all the work. "The young generation, they are busy with football!" he said. Lobsang believes that if modern technology were to be implemented in agriculture, many more young people would gravitate toward farming. He said younger Tibetans are not interested in what they see as antiquated methods, such as using branches to carry buckets on their backs, and want to move to mechanical production. The weather has been extremely unpredictable in Mundgod for the past few years, and continuous rain during the last monsoon prevented farmers from planting crops. Lobsang said that, while 2010 saw a good crop, the two previous years also saw problems with the rainfall pattern. Alluding to the uncertain conditions Mundgod’s farmers face, Tashi concluded, "I have no specific aim. If I have no ambition - I think that's good."

Tibetan settlement resident of Mundgod, Karnataka State, south India. Photo: TPI By Collen McKown, The Tibet Post

TPI SPECIAL REPORT

The Tibet Post

Tibetan Central Administration Officer on Society, Economy and Identity

Central Tibetan Administration Mundgod Chairman, Palden Dhondup. Photo: TPI By Colleen McKown, The Tibet Post

In a series of special features, TPI journalist Colleen McKown reports from India's largest Tibetan settlement, Mundgod, in the southern state of Karnataka. The Tibetan settlement at Mundgod was established in 1966. After the Chinese invasion of Tibet in 1959, His Holiness the Dalai Lama requested land from Indian Prime Minister Nehru. He envisioned places where Tibetans could live together and keep their culture alive. His Holiness sent requests to each state of India, and the Chief Minister of Karnataka accepted, granting large parcels of land to Tibetan refugees. While there are many Tibetan settlements throughout India, Karnataka has by far the largest number of Tibetans, and Mundgod itself is the largest Tibetan settlement in terms of both population and land. In 1966, the Mundgod settlement had a population of 4,000. Today, that number has grown to 17,000.

Economically, the settlement functions under cooperative societies, which provide financial support and supplies to the farmers and craftspeople. The Central School of Tibet is run by the Indian government, and comprises mainly Tibetan students, although ten per cent are local Indians, as are several teachers. The language of instruction is Tibetan until class five, and thereafter English. 997 students currently attend the school. Mundgod also has several major monasteries, among them Ganden and Drepung Loseling - two of the most prestigious seats of learning for Tibetan Buddhism. Tsotsopon Palden Dhondup is the chairman and representative of the Central Tibetan Administration (CTA) in Mundgod. He spoke with the Tibet Post about the economic and social state of the settlement. When asked about the challenges Mundgod faces, he said, laughing,

US Urges China to Respect for Human Rights in Tibet ..... Continues from front Page The State Department said in a statement it was 'seriously concerned' by the self-immolations on Monday of two monks at the Kirti monastery of Ngaba county eastern Tibet, who media reports said cried 'Long live His Holiness the Dalai Lama' as they attempted suicide. "In light of the continuing underlying grievances of China's Tibetan population, we again urge Chinese leaders to respect the rights of Tibetans, to address policies in Tibetan areas that have created tension, and to protect Tibetans' unique religious, cultural and linguistic identity," it said. The two young monks reportedly cried out "return of His Holiness the Dalai Lama to Tibet" "free Tibet" "religious freedom in Tibet" "human RIghts in Tibet" and "long live His Holiness the Dalai Lama" as they set themselves on fire, protesting to China's rule and its harsh policy in Tibet. Over the past two months, the Chinese court in Ngaba county has sentenced

several monks from Kirti Monastery to lengthy prison terms after the authorities accused them of involvement in late Phuntsok's death. According to a Tibet source, "both of the monks joined Kirti Monastery at an early age. The situation in Ngaba county is still highly tense. A large number of armed military personnel and police have been deployed in Ngaba town and the area surrounding the Kirti monastery. Authorities have also cut off internet access, mobile and public telephone lines." Several other Tibetans in Ngaba county, including many monks, have been detained by the Chinese authorities in recent months, many expelled from the monastery and are said to be being brutally tortured despite being held without charge. The latest protest followed the death of 29-year-old Tsewang Norbu, who set fire to himself and shouted for freedom and return of His Holiness the Dalai Lama to Tibet at another eastern Tibet protest against Chinese rule.

"There will always be problems, because we are suffering until enlightenment!" That aside, he said that better roads and electricity as well as pure drinking water continue to be areas of difficulty. However, Dhondup said conditions have greatly improved since the settlement was established, when many settlers had problems adjusting to the hot climate and scarcity of food was a major issue. Challenges now often occur across the generation gap between parents born in Tibet and their children born in India. "The elder people need tsampa and butter tea, and the young like rice, dal, and sweet tea," he said. "They wear different clothes." While Tibetans used to marry within the Tibetan community, these days the community sees many TibetanIndian marriages. Further, Dhondup said young people aren't interested in staying in the settlement and working on the farms. "The young people, they want to study, to work in white collar jobs." Taking these jobs typically means moving to urban centers like Mumbai, Bangalore and Delhi. Tibetan young adults are often interested in working in places such as call centers, hotels and private industry. In Mundgod, their only options are working in the fields or opening a shop or restaurant. According to a recent survey, 60% of Tibetans in Mundgod are interested in going abroad for the prospects of better earnings and a brighter future. Only ten per cent of them get the chance, but the statistic shows their desire for increased opportunities. "The danger is the sustainability of the Tibetan settlement," said Dhondup. Speaking of the decline of Tibetan culture among Tibetan youth and citing the book My Vanishing Tribe, about the Lepcha people, he said he hoped someone wouldn't one day write "My Vanishing Tibetan Fellow". The American government has helped sponsor a re-vitalization program for the settlement. Dhondup hopes that as part of this program "we can keep young people here and create more jobs and opportunities." He mentioned building more infrastructure for young people, such as football and cricket stadiums. As to the economic situation of farms in Mundgod, he said many people are "fed up with the land." From 2008 to 2010, he said, there wasn't much rain and, with global warming, the climate can be very unpredictable - some years it stops raining too early and some years there is too much rain at the end of the monsoon season. "The monsoon pattern is discouraging," Dhondup said and, to address this, farmers get some compensation from the CTA. The next big project for the farmers is to grow 160 acres of organic mangoes. "There is a high demand from Europe and the USA," said Dhondup. "The juice companies are demanding it." Last year saw the beginning of this initiative and its success has yet to be determined. The farmers will also grow organic lychees, cashew nuts and coconuts. A small number of local workers also earn a living from carpet weaving, woodwork, making sweaters and peanut butter, and other crafts. Referring to the new farming initiatives, Dhondup concluded, "The dream is that they'll have much success."

30 September, 2011 Dharamsala

A Monkâ&#x20AC;&#x2122;s View; Education, Travels in the US and China-Tibet Talks

Tibetan Monk, Tenzin Phenthok from Drepung Loseling University, Mundgod, Indian State of Karnataka. Photo: TPI By Colleen McKown, The Tibet Post

In a series of special features, TPI journalist Colleen McKown reports from India's largest Tibetan settlement, Mundgod, in the southern state of Karnataka. Tenzin Phenthok is a monk at Drepung Loseling. He has lived his whole life in Mundgod, and talked with the Tibet Post about his life and dreams, the ways the settlement could develop, and the importance of dialogue between ordinary Tibetans and Chinese. Family History Tenzin's parents came from western Tibet, near Mount Kailash, and escaped to India in 1960. They lived first in Dharamshala and Delhi before moving to Karnataka in 1969. Like many other refugees at the time, they found it difficult to adjust to the drastic difference in climate between Tibet and south India. They also experienced financial troubles, living as part of a joint family of twelve, with never enough money to go around. Both of Tenzin's parents died of tuberculosis when he was very young - his mother when he was two years old, his father when he was 13. He was raised mainly by his aunt and two elder sisters. Tenzin began his monastic studies at age eight and, after receiving a basic Buddhist education, entered Drepung Loseling monastery. He has completed his Geshe degree and now serves on the monastery's board and teaches young monks. Importance of Education Regarding conditions at Mundgod, Tenzin said, "Compared to what the Tibetan refugees experienced in the past, it's much, much better. Most people have their basic needs, unlike in the 1960s and 1970s," but added that, "There are still problems, and many still struggle." Tenzin identified one of the main problems as families' financial inability to send their children to university after they graduate from high school. "They have money for their daily expenses, but that's all," he said. He has traveled to America many times as part of a monastic cultural program, Mystical Arts of Tibet, and says that many friends and relatives have asked him to help him find sponsors for their children to attend college. Tenzin agrees completely with both His Holiness the Dalai Lama and the new Kalon Tripa (political leader) Lobsang Sangay on the importance

of education. "We need higher education now 2012 is coming!" he said, laughing. "If someone wants to be a doctor, they should have the financial support, but if their parents are farmers, how can they?" he asked, pointing out that this past year, farming was "shot because of untimely rainfall." "A half century ago, we could have been satisfied with basic education. Now we cannot be. We must struggle more, have more determination, more confidence." Tenzin has great hopes that the new Kalon Tripa will bring change regarding higher education policy, saying, "He has a smart viewpoint he knows the new reality of the situation." He also believes that Lobsang Sangay can build bridges between the younger and older generations, as he recognizes the importance of preserving cultural identity whilst incorporating modern education. In Tenzin's view, there should be affordable colleges and universities in Mundgod so students don't need to pay the high fees to study in large Indian cities such as Bangalore, Delhi and Mumbai. "There is a huge gap between us and the people of the West," he said, speaking about levels of education. "We are too much backward. We need to make more efforts - we need political leaders, religious leaders." "We can't be satisfied with what we have. This is why we lost Tibet. We lacked modern education, modern language, and we could not communicate with other countries." However, Tenzin also believes in the importance of retaining traditional culture, saying, "Many lay people have misunderstood, thinking that modern education is enough. This is not what His Holiness said - this is not what he meant." "Many people say they are Buddhist, but they do not really understand they are lacking the knowledge. Many young people have very poor writing in Tibetan. This is sad." Tenzin thinks basic education should focus on traditional values and that, later on, there should be opportunities to study at a higher level: "Otherwise you lose your identity - you lose the meaning of being Tibetan." Experience in America Tenzin has travelled extensively in the United States with a group of monks ..... Continues On Page 10

30 September, 2011 Dharamsala

TPI TIBET IN EXILE

CST Principal and Students on Changing Times, Tibetan Identity

Tibetan Cultural and Exhibition Meet held at CST Mundgod, Indian State of Karnataka, South India. Photo: TPI By Colleen McKown, The Tibet Post

In a series of special features, TPI journalist Colleen McKown reports from India's largest Tibetan settlement, Mundgod, in the southern state of Karnataka. Mundgod, India: Tharlane Changra is the principal of the Central School for Tibetans (CST) in Mundgod. She has been working for the CST network for 35 years and spoke with The Tibet Post about her views on education and the preservation of Tibetan identity among young people. CST schools differ from Central Tibetan Administration-run schools in that, while most of their students are Tibetan, they are administered by the Indian government. Changra expressed her gratefulness to His Holiness the Dalai Lama for "having such a far-sighted vision" in working with the Indian government to ensure schools were established in exile where Tibetan culture, language and religion could be preserved. "Looking back, this was the most wonderful decision,

converted into a mission, of His Holiness," she said. She also praised the Indian government for accommodating Tibetan refugees, saying, "They have so many problems, but their heart is so large. I am for ever grateful to India for sharing whatever they have." Changra emphasized the necessity for Tibetans to study hard so that they can work effectively for the Tibetan cause. She said that many ministers and deputies in the CTA, including the parliament’s speaker, are a product of CST schools. Changra said that when she was in college studying economics, her Indian friends would ask her why she was working so hard. "College is a time for learning how to talk, how to walk, how to dress," they would say. "No," she would tell them, "we Tibetans have a big responsibility." Changra served at CST Mundgod from 2003-2005, and returned in August 2010. She said that when she came back she

Final Ceremony Concludes Tibetan Gelugpa University Exams ..... Continues from front Page Successful completion of the six-year program earns one the title of Geshe Lharampa, the highest title in Tibetan Buddhism. Before entering Gelugpa University, monks must study for around 18 years at another monastery. During his speech, the abbot of Drepung Gomang Monastery spoke about the importance of learning English, and advised the monks to study the language during their free time. Since the Dharma cannot be spread in Tibet under Chinese rule, he said, it is important to know modern languages in order to spread the Buddhism in the outside world. After the abbots' speeches, the puja for the dedication of merit was conducted. During the puja, the monks gave away the merit they had accumulated while preparing for their exams for the benefit of all sentient beings. From Drepung Gomang monastery, 102 monks participated in the exams and six graduated. The Gomang monks held a small ceremony after the closing event, during which the graduating monks presented the others with fruit and sweet bread. Thupten Yarphel, one of the six graduating monks, said that he had been

preparing for the exams for many months. He usually studied in discussion and debate sessions with other students for two hours in the morning, two hours in the afternoon and for up to three hours in the evening. He spent many additional hours in selfstudy. "I was happy to study," he said. "It helps for a peaceful life and a peaceful mind." Thupten came to Drepung Gomang at age 19, after studying in Lhasa for two years. He has been teaching students of all ages at Gomang for eight years. Teaching on the Pramana (logic), Prajnaparamita (perfection of wisdom), and Madhyamika (middle way), he teaches eleven classes each day. Now that he has graduated, Thupten plans to continue teaching at Gomang. "All monks have the same ambition--to study Buddhism and to help others. All the Gelugpa monks want to help others on the path to enlightenment," he said. After the Dedication of Merit ceremony, those monks studying elsewhere left Mundgod and returned home. Monks will learn the results of their exams in one to two months.

noticed that the students "didn't look as happy." From talking with students, teachers, and parents, she attributes this to the stress they feel at school, perhaps due to teachers being too strict with them. "We have to know how to guide without making them feel good for nothing," she said. "If we make a big deal out of their mistakes, they feel desperate. We must be loving, caring, and understanding." Speaking on His Holiness the Dalai Lama’s mandate to educate children to be good human beings, Changra emphasized the importance of teaching students to respect others, to empathise, and to communicate. On the subject of whether the students should retain their Tibetan identity, she said, "There has been a tremendous change in the past 15 years in the way students dress and behave. However, inside they remain Tibetan. They're mentally and physically tough. No Tibetan ever forgets they're Tibetan."

The Tibet Post Lobsang Chondon from class twelve said students are "paying more attention to the Western culture than to their culture." She added, "It's important to preserve Tibetan culture, because Tibetan people are not many in number." Tenzin Lhanden said young people are not preserving the culture as much as their elders, but that "Tibetan culture is the most unique identity. The culture is now degrading due to the young people. It is important to preserve it." She is interested in studying political policy, perhaps in Chennai, and in working for the government. Tenzin Thinley from class eleven thinks young people are doing a good job of keeping Tibetan culture alive, citing the recent Culture and Exhibition Meet held at CST Mundgod, which featured traditional dancing and singing as well as debates, declamations and poetry readings. Tenzin Golkar said she believes Tibetan culture is being kept alive but that in the 21st century, with modern technology, it is important to to keep working on its preservation. "It's really important - it's the gift of our forefathers," she concluded.

"Some students can be carefree and careless,” Changra concluded, “but then you see their true self come out. The Tibetan identity will not die." Student Perspectives Many students at CST have ambitions to leave Mundgod after graduation to pursue professional degrees. "Many want to go to Bangalore," said Palchen Tsering from class twelve. "They hear it's a good place to enjoy." The students interviewed by the Tibet Post expressed an interest in becoming doctors, dentists, and business people. "Most of my friends are interested in science and medicine," said Tenzin Golkar from class eleven, who has enjoyed studying science at CST and wants to study dentistry in Bangalore. Tenzin Lhandon from class twelve would like to be a doctor and said that most of her friends are interested in nursing. The students had different opinions about how well Tibetan culture is preserved among young people. Palchen Tsering said, "These days, people are not that much concerned about Tibet. They are much more concerned with the English subjects in school."

A Monk’s View............. ..... Continues from Page 9 on the Mystical Arts of Tibet tours. He has been with the group for seven years and has visited 48 of the 50 American states. These tours, produced by American actor Richard Gere, focus on world healing, peace, and perpetuating and sharing Tibetan culture and identity. To raise awareness about Tibet and financial support for Tibetans, the monks perform sacred chanting and spiritual masked dances, demonstrate debating, and hold workshops on creating mandalas (sand paintings). They also lecture on Tibet and Buddhism. The monks stay with host families and perform mainly at universities. Tenzin says the support has been tremendous - "People are very kind and supportive." He has found that people are warm and receptive to the monks. "There is a genuine sense of loving and caring," he said. However, he has been surprised at how isolating American culture can be, giving the example that in the US it is considered unusual to show up at a neighbor's house unannounced, whereas this is normal in Tibetan culture. On the other hand, Tenzin commented that in America people have "huge, complete freedom to do whatever they want." He himself aspires to study quantum physics and neuroscience in the US, then return to educate Tibetans in modern science. Chinese-Tibetan Dialogue During his many trips to the US, Tenzin has had the opportunity to interact with hundreds of Chinese students. Some have visited Tibet and are open to the realities of the situation there, but he has also encountered hostility. He told one compelling story about his time at Tulane University in New Orleans. After giving his opening speech there, hundreds of angry Chinese students approached him and "some of them were shaking, they were so upset." Students for a Free Tibet had posted

brought us flowers and fruit when we left." Tenzin hopes that further such interactions between Tibetans and Chinese will contribute to Tibet one day achieving meaningful autonomy. "His Holiness also emphasizes more interaction - that the best way is reconciliation," he said. He mentioned organizations such as the China-Tibet Partnership and the China-Tibet Friendship Society as examples of such interactions in progress. Tenzin said that without visiting the ‘outside world', he would not have had the opportunity to talk with Chinese students. "It opens everyone's eyes," he said. "We need to break narrow thoughts," he added. "We need to be 21st Century Buddhists. The Buddha gave us freedom to analyze and investigate. You are your own master and your own enemy."

graphic pictures of the Chinese invasion of Tibet, and the students thought the monks were responsible. Tenzin, who has a calm, monastic demeanour, suggested they all have a dialogue and share their viewpoints. Many Chinese students demanded angrily, "How can you say Tibet was ever independent?" and "How can you say the economic development in Tibet is bad?" Tenzin pointed the students to websites which address human-rights violations committed against the Tibetan people. "They had only ever heard the government propaganda," he said. "They brainwash the students." Within a few days, the Chinese students had researched the Tibetan issue and many came back to Tenzin, often crying and saying they had no idea. "Many became our friend. Many Chinese students helped us pack and

Advicer Advicer Editor in Chief Chinese Editor Project Manager Tibetan Editor Assistant Editor Circular Publisher Editor, Tibet Post Europe Designer

Mr. Thomas Keimel Dr. Vincent Brucel Mr. YC. Dhardhowa Ms. Keary Huang Mathew Singh Toor Mr. Sangay Dorjee Ms. Pema Tso Ven Phuntsok Dhondup Mr. Sonam Sangay Mr. James Dunn Mr. Sangay Dorjee

Contributors for this Editon Keary Huang Mathew Singh Toor Evelin Nommiste Carly Selby-James Samuel Ivo Colleen McKown Maggie Knapp Dennis Barbion YC. Dhardhowa Sangay Dorjee Pema Tso The Tibet Post International Himalayan Literacy Trust (Head Office) 1st Floor, Exile House Road, Mcleod Ganj, Dharamsala, Distt. Kangra H.P 176219 India

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TPI WORLD PEACE 11 His Holiness' Statement on the Issue of his Reincarnation The Tibet Post

30 September, 2011 Dharamsala

His Holiness the Dalai Lama of Tibet, during a special ceremony being held at the main Tibetan temple in Mcleod Ganj, Dharamshala, India on 8th December 2011. Photo: TPI By Office of His Holiness the Dalai Lama

Statement of His Holiness the Fourteenth Dalai Lama, Tenzin Gyatso, on the Issue of His Reincarnation Introduction My fellow Tibetans, both in and outside Tibet, all those who follow the Tibetan Buddhist tradition, and everyone who has a connection to Tibet and Tibetans: due to the foresight of our ancient kings, ministers and scholar-adepts, the complete teaching of the Buddha, comprising the scriptural and experiential teachings of the Three Vehicles and the Four Sets of Tantra and their related subjects and disciplines flourished widely in the Land of Snow. Tibet has served as a source of Buddhist and related cultural traditions for the world. In particular, it has contributed significantly to the happiness of countless beings in Asia, including those in China, Tibet and Mongolia. In the course of upholding the Buddhist tradition in Tibet, we evolved a unique Tibetan tradition of recognizing the reincarnations of scholar-adepts that has been of immense help to both the Dharma and sentient beings, particularly to the monastic community. Since the omniscient Gedun Gyatso was recognized and confirmed as the reincarnation of Gedun Drub in the fifteenth century and the Gaden Phodrang Labrang (the Dalai Lama's institution) was established, successive reincarnations have been recognized. The third in the line, Sonam Gyatso, was given the title of the Dalai Lama. The Fifth Dalai Lama, Ngawang Lobsang Gyatso, established the Gaden Phodrang Government in 1642, becoming the spiritual and political head of Tibet. For more than 600 years since Gedun Drub, a series of unmistaken reincarnations has been recognised in the lineage of the Dalai Lama. The Dalai Lamas have functioned as both the political and spiritual leaders of Tibet for 369 years since 1642. I have now voluntarily brought this to an end, proud and satisfied that we can pursue the kind of democratic system of government flourishing elsewhere in the world. In fact, as far back as 1969, I made clear that concerned people should decide whether the Dalai Lama's reincarnations should continue in the future. However, in the absence of

clear guidelines, should the concerned public express a strong wish for the Dalai Lamas to continue, there is an obvious risk of vested political interests misusing the reincarnation system to fulfil their own political agenda. Therefore, while I remain physically and mentally fit, it seems important to me that we draw up clear guidelines to recognise the next Dalai Lama, so that there is no room for doubt or deception. For these guidelines to be fully comprehensible, it is essential to understand the system of Tulku recognition and the basic concepts behind it. Therefore, I shall briefly explain them below. Past and future lives In order to accept reincarnation or the reality of Tulkus, we need to accept the existence of past and future lives. Sentient beings come to this present life from their previous lives and take rebirth again after death. This kind of continuous rebirth is accepted by all the ancient Indian spiritual traditions and schools of philosophy, except the Charvakas, who were a materialist movement. Some modern thinkers deny past and future lives on the premise that we cannot see them. Others do not draw such clear cut conclusions on this basis. Although many religious traditions accept rebirth, they differ in their views of what it is that is reborn, how it is reborn, and how it passes through the transitional period between two lives. Some religious traditions accept the prospect of future life, but reject the idea of past lives. Generally, Buddhists believe that there is no beginning to birth and that once we achieve liberation from the cycle of existence by overcoming our karma and destructive emotions, we will not be reborn under the sway of these conditions. Therefore, Buddhists believe that there is an end to being reborn as a result of karma and destructive emotions, but most Buddhist philosophical schools do not accept that the mind-stream comes to an end. To reject past and future rebirth would contradict the Buddhist concept of the ground, path and result, which must be explained on the basis of the disciplined or undisciplined mind. If we accept this argument, logically, we would also have to accept that the world and its inhabitants come about without causes and conditions. Therefore, as long as you are a Buddhist, it is

necessary to accept past and future rebirth. For those who remember their past lives, rebirth is a clear experience. However, most ordinary beings forget their past lives as they go through the process of death, intermediate state and rebirth. As past and future rebirths are slightly obscure to them, we need to use evidence-based logic to prove past and future rebirths to them. There are many different logical arguments given in the words of the Buddha and subsequent commentaries to prove the existence of past and future lives. In brief, they come down to four points: the logic that things are preceded by things of a similar type, the logic that things are preceded by a substantial cause, the logic that the mind has gained familiarity with things in the past, and the logic of having gained experience of things in the past. Ultimately all these arguments are based on the idea that the nature of the mind, its clarity and awareness, must have clarity and awareness as its substantial cause. It cannot have any other entity such as an inanimate object as its substantial cause. This is self-evident. Through logical analysis we infer that a new stream of clarity and awareness cannot come about without causes or from unrelated causes. While we observe that mind cannot be produced in a laboratory, we also infer that nothing can eliminate the continuity of subtle clarity and awareness. As far as I know, no modern psychologist, physicist, or neuroscientist has been able to observe or predict the production of mind either from matter or without cause. There are people who can remember their immediate past life or even many past lives, as well as being able to recognise places and relatives from those lives. This is not just something that happened in the past. Even today there are many people in the East and West, who can recall incidents and experiences from their past lives. Denying this is not an honest and impartial way of doing research, because it runs counter to this evidence. The Tibetan system of recognising reincarnations is an authentic mode of investigation based on people's recollection of their past lives. How rebirth takes place There are two ways in which someone can take rebirth after death: rebirth under the sway of karma and destructive emotions and rebirth through the power of compassion and prayer. Regarding the first, due to ignorance negative and positive karma are created and their imprints remain on the consciousness. These are reactivated through craving and grasping, propelling us into the next life. We then take rebirth involuntarily in higher or lower realms. This is the way ordinary beings circle incessantly through existence like the turning of a wheel. Even under such circumstances ordinary beings can engage diligently with a positive aspiration in virtuous practices in their day-to-day lives. They familiarise themselves with virtue that at the time

of death can be reactivated providing the means for them to take rebirth in a higher realm of existence. On the other hand, superior Bodhisattvas, who have attained the path of seeing, are not reborn through the force of their karma and destructive emotions, but due to the power of their compassion for sentient beings and based on their prayers to benefit others. They are able to choose their place and time of birth as well as their future parents. Such a rebirth, which is solely for the benefit of others, is rebirth through the force of compassion and prayer. The meaning of Tulku It seems the Tibetan custom of applying the epithet â&#x20AC;&#x2DC;Tulku' (Buddha's Emanation Body) to recognized reincarnations began when devotees used it as an honorary title, but it has since become a common expression. In general, the term Tulku refers to a particular aspect of the Buddha, one of the three or four described in the Sutra Vehicle. According to this explanation of these aspects of the Buddha, a person who is totally bound by destructive emotions and karma has the potential to achieve the Truth Body (Dharmakaya), comprising the Wisdom Truth Body and Nature Truth Body. The former refers to the enlightened mind of a Buddha, which sees everything directly and precisely, as it is, in an instant. It has been cleared of all destructive emotions, as well as their imprints, through the accumulation of merit and wisdom over a long period of time. The latter, the Nature Truth Body, refers to the empty nature of that all-knowing enlightened mind. These two together are aspects of the Buddhas for themselves. However, as they are not directly accessible to others, but only amongst the Buddhas themselves, it is imperative that the Buddhas manifest in physical forms that are accessible to sentient beings in order to help them. Hence, the ultimate physical aspect of a Buddha is the Body of Complete Enjoyment (Sambhogakaya), which is accessible to superior Bodhisattvas, and has five definite qualifications such as residing in the Akanishta Heaven. And from the Body of Complete Enjoyment are manifested the myriad Emanation Bodies or Tulkus (Nirmanakaya), of the Buddhas, which appear as gods or humans and are accessible even to ordinary beings. These two physical aspects of the Buddha are termed Form Bodies, which are meant for others. The Emanation Body is three-fold: a) the Supreme Emanation Body like Shakyamuni Buddha, the historical Buddha, who manifested the twelve deeds of a Buddha such as being born in the place he chose and so forth; b) the Artistic Emanation Body which serves others by appearing as craftsmen, artists and so on; and c) the Incarnate Emanation Body, according to which Buddhas appear in various forms such as human beings, deities, rivers, bridges, medicinal plants, and trees to help sentient beings. Of these three types of Emanation Body, the reincarnations of spiritual masters recognized and known as â&#x20AC;&#x2DC;Tulkus' in Tibet come under the third category. Among these Tulkus there may be many who are truly qualified Incarnate Emanation

Bodies of the Buddhas, but this does not necessarily apply to all of them. Amongst the Tulkus of Tibet there may be those who are reincarnations of superior Bodhisattvas, Bodhisattvas on the paths of accumulation and preparation, as well as masters who are evidently yet to enter these Bodhisattva paths. Therefore, the title of Tulku is given to reincarnate Lamas either on the grounds of their resembling enlightened beings or through their connection to certain qualities of enlightened beings. As Jamyang Khyentse Wangpo said: "Reincarnation is what happens when someone takes rebirth after the predecessor's passing away; emanation is when manifestations take place without the source's passing away." Recognition of Reincarnations The practice of recognizing who is who by identifying someone's previous life occurred even when Shakyamuni Buddha himself was alive. Many accounts are found in the four Agama Sections of the Vinaya Pitaka, the Jataka Stories, the Sutra of the Wise and Foolish, the Sutra of One Hundred Karmas and so on, in which the Tathagata revealed the workings of karma, recounting innumerable stories about how the effects of certain karmas created in a past life are experienced by a person in his or her present life. Also, in the life stories of Indian masters, who lived after the Buddha, many reveal their previous places of birth. There are many such stories, but the system of recognizing and numbering their reincarnations did not occur in India. The system of recognizing reincarnations in Tibet Past and future lives were asserted in the indigenous Tibetan Bon tradition before the arrival of Buddhism. And since the spread of Buddhism in Tibet, virtually all Tibetans have believed in past and future lives. Investigating the reincarnations of many spiritual masters who upheld the Dharma, as well as the custom of praying devotedly to them, flourished everywhere in Tibet. Many authentic scriptures, indigenous Tibetan books such as the Mani Kabum and the Fivefold Kathang Teachings and others like the The Books of Kadam Disciples and the Jewel Garland: Responses to Queries, which were recounted by the glorious, incomparable Indian master Dipankara Atisha in the 11th century in Tibet, tell stories of the reincarnations of Arya Avalokiteshvara, the Bodhisattva of compassion. However, the present tradition of formally recognizing the reincarnations of masters first began in the early 13th century with the recognition of Karmapa Pagshi as the reincarnation of Karmapa Dusum Khyenpa by his disciples in accordance with his prediction. Since then, there have been seventeen Karmapa incarnations over more than nine hundred years. Similarly, since the recognition of Kunga Sangmo as the reincarnation of Khandro Choekyi Dronme in the 15th century there have been more than ten incarnations of Samding Dorje Phagmo. So, among the Tulkus Continues On Page 14

30 September, 2011 Dharamsala

TPI REINCARNATION

Conference Supports His Holiness’ Thoughts on Dalai Lama Institution

Former Kalon Tripa and newly appointed minister for department of religion and culture at a press briefing at the Surya Hotel, Mcleod Ganj, Dharamshala, India on 24th September 2011. Photo: TPI/Sangay Dorjee By The Tibet Post International

Dharamshala: - At a press meeting on September 24 to mark the end of the eleventh conference of the heads and representatives of the four major traditions and sub-traditions of Tibetan Buddhism and the ancient Bon religion of Tibet, former Kalon Tripa (political leader) Prof. Samdhong Rinpoche released two statements on the meeting's findings. His Holiness the Dalai Lama had issued a memorandum for the conference to debate, which included the suggestion that, when he reaches the age of around 90, he should consult the high lamas of the Tibetan Buddhist traditions, the Tibetan public and other interested

parties to re-evaluate whether the institution of the Dalai Lama should continue or not. "If it is decided that the reincarnation of the Dalai Lama should continue," the memorandum read, "and there is a need for the 15th Dalai Lama to be recognised, responsibility for doing so will primarily rest on the...Dalai Lama's Gaden Phodrang Trust. "Keep in mind that...no recognition or acceptance should be given to a candidate chosen for political ends by anyone, including those in the People's Republic of China." The conference accepted and supported the contents of the

memorandum. However, it also requested that His Holiness never abandon his followers, no matter in how many incarnations he manifests. The press statements also included the following conclusions: - - The use of modern technology, such as mobile phones and laptop computers, should not be permitted in monasteries and nunneries, as these can hamper the educational process during debating and classroom sessions. - - More emphasis must be placed on modern education in monasteries and nunneries, including foreign languages, as well as tradional studies . - - The four Buddhist sects represented at the meeting, together with the institutions of the Bon religion, should instate formal titles of qualification for nuns, to bring parity with monks who have successfully completed their studies. - - Promising science students in monasteries and nunneries should be given more opportunity to advance their studies whilst at school and in higher education. - - The Kagyu sect, which includes four main schools and eight minor schools, should appoint an official leader, so that it can participate properly in sessions of the conference. However, this issue needs to be decided by the Tibetan Pariament-in-exile. - - The Chinese government was wrong to issue a fifth document on the recognition of the reincarnation of lamas, and Tibetans both inside Tibet and in exile should beware of such false information. Given that not all of the leaders of the four sects attended the conference, it seems likely that another meeting will will be called soon, to further debate the issues raised.

His Holiness' Reincarnation Tops Agenda at 11th Religious Summit

His Holiness the Dalai Lama attending the second day of the 11th Summit of the four major Tibetan Buddhist sects and traditional Bon religion, the 3 day meeting which being held from 22nd of September in Dharamshala, India, 23 September 2011. Photo: TPI/Sangay Dorjee By Matthew Singh-Toor, The Tibet Post

Dharamshala: Today, 23rd September saw the second day of the eleventh conference of the heads and representatives of the four major traditions and sub-traditions of Tibetan Buddhism and the ancient Bon religion of Tibet, in Dharamshala, India. This morning, delegates gathered for a one-hour prayer session at the main Tibetan temple, and later adjourned to the Surya hotel for their meeting, which was attended by His Holiness the Dalai

Lama. His Holiness spoke on several topics, including the importance of religious harmony, the transfer of political authority to elected leaders, and the issue of his own reincarnation. "Recently," he joked, "I met a foreign journalist and he asked me about my reincarnation. I took off my glasses, told him to look at my face and said, ‘Tell me, will I be hurried in my next incarnation?' The journalist said, ‘No!

No! No!'" His Holiness continued in a more serious vein, "I used to talk a lot about my reincarnation, and it would be good if there were official religious guidelines on the matter, not only for me but for all sects of Buddhism. "Leaders of all the sects gathered here today should discuss this issue and reach their decision. "I recently distributed a memorandum to you all concerning my reincarnation. After this meeting, some of us will gather to discuss how it could be amended. We need to reach a decision during this conference. Tomorrow is the last day and, after that, we need to make a declaration to our elected political leaders and the public." His Holiness went on to discuss China's attitudes towards religion and reincarnation. "In ancient times, Chinese dynasties interfered with the reincarnation of Tibetan spiritual leaders. But the monarchs themselves were religious and some of them became students of and built relationships with Tibetan lamas. "But the Chinese communist party does not believe in religion, and views it as false. It regards Tibetan Buddhism as very backward. Sometimes they denounce me as a demon. If they are saying demons cannot be reincarnated, that makes sense. "On the other hand, they say that they

The Tibet Post

Top Tibetan Religious Leaders Meet For 11th Biannual Conference

The heads and representatives of the four schools of Tibetan Buddhism and Bon religion at the inaugural ceremony of the three-day 11th biannual conference in Dharamshala, India, on 22 September 2011. Photo: TPI ByTibetan Administration Official Media: Tibet Net

Dharamshala: - The three-day 11th biannual conference of religious leaders and representatives of the four schools of Tibetan Buddhism and Bon religion started this morning in the Himalayan town of Dharamshala. In his opening remarks, Kalon for Religion and Culture, Mr Pema Chhinjor said that the Tibetan religious leaders through the previous conferences have made remarkable contribution for the sustenance of Tibetan Buddhism and effective administration of the spiritual domain. "They have also fostered a strong and healthy bond between among Tibetan Buddhist traditions and strengthened the preservation and promotion of Buddhism through a twinmethodology of teaching and practice," Kalon Pema Chhinjor said. He expressed his deep gratitude to the religious leaders for working in accordance with the wishes of His Holiness the Dalai Lama and their efforts and contribution toward the promotion of Tibet's rich and unique Buddhist and cultural heritage to the Buddhists in the Himalayan region, Russia and Mongolia. He urged the religious leaders to strengthen their efforts as the survival of Tibet and its unique religious tradition are in danger.

He stressed that special needs to be taken to deal with the Chinese government's machination in devising different kinds of regulations in recognising the incarnations of Lamas and Tulkus. Extending his greetings to the religious leaders, Kalon Tripa Dr Lobsang Sangay said the 14th Kashag is honoured to get the opportunity to meet all the heads and representatives of the Tibetan Buddhist schools and Bon faith together. Kalon Tripa spoke about his policies planned for the 5 years ahead based on unity, innovation and self-reliance towards resolving the issue of Tibet. He said the Tibetan administration will continue to work towards resolving the issue of Tibet through dialogue by firmly adhering to the middle-way policy. Describing the religion and culture as a soul and essence of the Tibetan people and their civilisation, Kalon Tripa said despite suffering grave destruction under the Chinese communist rule, the religious heads under the guidance of His Holiness the Dalai Lama have been making extraordinary efforts to resurrect Buddhist learning centres and promote Tibetan Buddhism across the globe. Kalon Tripa called for the support from Continues On Page 13

will take responsibility for finding my next incarnation, and that does not make sense. If the Chinese government is to take responsibility for naming my next incarnation, they must accept religion and the concept of the next life. His Holiness added, somewhat sardonically, "Also, they must first find the reincarnations of Mao Tse-tung and Deng Xiaoping. After that, they can find my reincarnation. That would be reasonable. "In my memorandum, there are two points to consider. In 1969, I said that whether the institution of the Dalai Lama should continue or not should depend on the decision of the Tibetan people at any given time. "But, on the other hand, maybe we should now specify a time for discussion, maybe when I am in my 90s - the same age as the first Dalai Lama, Gedhun Drubpa, when he died. From that discussion, we could reach a final decision on how to recognise the

reincarnation process." Around 27 religious leaders and representatives, are attending the conference, including His Eminence Shejen Rabjam Rinpoche, HE Khentrul Gyangkhang Rinpoche and Minling Khenchen Rinpoche from Nyingma School; HE Gyalwang Karmapa Rinpoche, HE Drukchen Rinpoche's representative Khenpo Ngedhoen Tenzin and HE Taklung Matrul Rinpoche from Kagyu School; HE Sakya Dagtri Rinpoche and HE Ghongkar Trulku Dorje Denpa's representative Khenpo Jampel Choedon from Sakya School; H.E Gaden Tripa Rizong Rinpoche, HE Sharpa Choje Lobsang Tenzin Rinpoche and HE Jangtse Choje Lobsang Tenzin Rinpoche from Gelug School and HE Menri Trizin Lungtok Tenpae Nyima Rinpoche, head of Bon religion. The minister of religion and culture, Pema Chhinjor, will announce the meeeting's conclusions at a press conference tomorrow at 3pm.

TPI BUDDHISM

The Tibet Post

His Holiness in Argentina to Promote Human Values & world Peace Tripa).

A view of the members of the audience listening to His Holiness the Dalai Lama's lecture on ‘Transforming the Youth for a Better World’ for 2,000 people in Buenos Aires, Argentina, on 13 September 2011 . Photo: By The Tibet Post International

Buenos Aires, Argentina: The spiritual leader of Tibet, His Holiness the Dalai Lama arrived yesterday evening in Buenos Aires, the capital of Argentina, after flying for nine hours from Mexico City. He was received at the airport by the protocol officers of the Ministry of External Affairs of Argentina as well as by Prof. Horacio E. Araujo (Lama Sangye Dorye), Lama Rinchen, and other members of the Kagyu Thekchen Choeling, one of the two hosts of the visit in Argentina. Later when His Holiness arrived at Four Seasons Hotel, he was greeted by the members of the Dongyuling (Drukpa Kagyu) Buddhist Center, second host of the visit, and many well-wishers. This morning (14 September), His Holiness had an hour long meeting with the Argentinean media. More than 25 media people, representing various media agencies attended the press meet. His Holiness told the media that he has come to Argentina at the invitation of many of his friends and his main purpose of the visit was to share his two commitments in life - to promote basic human values as a fellow human being and to promote harmony among various religious traditions, as a spiritual person and Buddhist. His Holiness told the members of the media that they have an equal

responsibility to promote and create awareness about these basic human values and that they should report unbiasedly, honestly and truthfully about social problems in order to benefit the larger society. He added that in many parts of the world, corruption has now become like a new form of cancer and that those who indulge in such unhealthy practice would not admit. Therefore, he said, it is the media role to investigate and report about these unhealthy practices truthfully and honestly to protect of the interest of a society. Later His Holiness attended to various questions posed by media persons, ranging from how to incorporate Buddhist values in one's life to how to adapt Buddhism to different culture settings to democratisation of the Tibetan community in exile. While answering the question on democratisation of the Tibetan community, His Holiness said that he noticed various flaws in the Tibetan government system when he was child and therefore he made serious attempts to reform the system as early as 1952. Later after coming into exile in 1959, he said, he gradually introduced a democratic system in the Tibetan community and then ultimately in 2002, the Tibetans managed to directly elect the chief executive leader (Kalon

For ten years since then the Tibetan people have shouldered more responsibility and also people became more politically matured and then he thought it was right time for him to completely devolve his administrative and political authorities to the elected leaders. Not only did he devolve the political authorities, His Holiness said, he proudly, happily and sincerely ended the temporal leadership of the 400 years old institution of the Dalai Lamas. Towards the end of his press meet, His Holiness was joined by Argentinean Nobel Peace Laureate, Mr. Perez Esquivel. After the press meet, His Holiness had a private meeting with Mr Perez Ezquivel. Later, His Holiness had a lunch with Mr Perez Esquivel and his family members. His Holiness also met Argentinean Congresswoman Dr Maria Laura Leguizamon and her family members. In the afternoon, His Holiness depart for Coliseo Auditorium, where he delivered a lecture on ‘Transforming the Youth for a Better World' for 2,000 people. Majority of audience turned out to be young people. In his lecture, His Holiness said that the 21st century belongs to youth, particularly those who are currently in the age group of 30s and lower. In order to make the 21st century more peaceful, more stable, more harmonious, His Holiness said that the responsibility falls on the young people. He warned that education alone might not bring inner peace and happiness and added that warm-heartedness and compassion are crucial to bring inner peace and happiness. In order to make a significant contribution to the development and progress of a society, he said, an individual youth should take more serious responsibility. He added that no one from outside was going to come to clean the society and therefore, one must take personal initiative in this direction. His Holiness answered questions posed by people through Internet as well as by others who were present in the auditorium.

30 September, 2011 Dharamsala

Urgent Action: Tibetan Refugees in Severe Risk of Repatriation

Hundreds of Nepal polices deployed on 10 March, the Tibetan National Uprising Day, Kathmandu, Nepal. Photo: TPI/File By The Tibet Post International

Dharamshala: - On 11 September 2011, twenty Tibetans fleeing Tibet were apprehended at the Tibet-Nepal border. A few days later three more caught. It has been almost ten days since their detention at the Immigration Center. Members of HURON (Human Rights Organization of Nepal) have visited the Tibetans and asked the immigration officials to release the 23 Tibetans but since the Chinese government's heavy intrusion into this issue, there is a serious risk that the 23 refugees of which 20 are teenagers between the ages of 16-18 years old, will be repatriated back into the hands of the Chinese officials any day. The Chinese Embassy has reportedly sent a letter through diplomatic channels to the Nepal Government claiming that this is a case of ‘Cross Boarder Human Trafficking', and requested the Nepalese Administration to hand them over to the PRC diplomatic mission. The Chinese mission also claims that there are legal requests from Tibet by some of the parents of the ‘underage' refugees. The ‘Gentlemen's Agreement'

between the United Nations High Commissioner for Refugees (UNHCR) and Nepal government provides for cooperation in the safe transit of Tibetans from the border regions through Nepal onward to India. However, this ‘agreement' is not observed on many occasions and those repatriated in the past have suffered severe torture at the hands of the Chinese officials. Earlier this year on 22 February Wikileaks revealed that the "Chinese government rewards (Nepali forces) by providing financial incentives to officers who hand over Tibetans attempting to exit China". Nepal and Tibet share 1,414 km of common border with 34 major passes between the two. Every year thousands of Tibetan refugees flee Tibet through these passes including toddlers whose parents spent their entire life savings for the journey. The Tibetans have already risked their lives to escape the brutal repression of the Chinese government and by allowing them to be handed back to the Chinese officials over would mean severe repercussions for the young teenagers especially the adults in the group.

.....Continues From Page 12 the Tibetan religious leaders toward the realisation of the Kashag's policies on education and environmental protection. His Holiness the Dalai Lama will address the second day of the conference on 23 September. The conference will discuss ways to develop academic studies in Buddhist learning centres, institutionalise a process of conferring of existing or new titles to nuns graduating from Buddhist learning centres, Bhikshuni ordination and review of the status of Religious Affairs Council of Tibetans in Exile constituted in accordance with resolutions passed during the 10th conference of religious heads and by the 14th Tibetan Parliament in Exile during its 7th session on March 26, 2009. It will review the implementation of teaching science in the Buddhist learning centres among other agendas. Around 27 participants, comprising of

religious leaders and representatives, are attending the conference, which include His Eminence Shejen Rabjam Rinpoche, H.E Khentrul Gyangkhang Rinpoche and Minling Khenchen Rinpoche from Nyingma School; H.E Gyalwang Karmapa Rinpoche, H. E Drukchen Rinpoche's representative Khenpo Ngedhoen Tenzin and H.E Taklung Matrul Rinpoche from Kagyu School; H.E Sakya Dagtri Rinpoche and H.E Ghongkar Trulku Dorje Denpa's representative Khenpo Jampel Choedon from Sakya School; H.E Gaden Tripa Rizong Rinpoche, H.E Sharpa Choje Lobsang Tenzin Rinpoche and H.E Jangtse Choje Lobsang Tenzin Rinpoche from Gelug School and H.E Menri Trizin Lungtok Tenpae Nyima Rinpoche, head of Bon religion. The religious leaders will take in a prayer service at Tsuglagkhang tomorrow morning in memory of all those Tibetans who sacrificed their

Take Pride in Being a Tibetan; Join the “Lhakar” Movement Dharamshala: -Regional Tibetan Youth Congress (Rohini) will from now onwards undertake a project to widespread "Lhakar" movement in Delhi especially among Tibetan youngsters to promote Tibetan language, culture and identity. Lhakar is a homegrown people's movement that has emerged in Tibet. Every Wednesday, a growing number of Tibetans are making a special effort to wear traditional clothes, speak

lives for the cause of Tibet. His Holiness the Dalai Lama will preside over it.

Tibetan, eat in Tibetan restaurants and buy from Tibetan owned businesses. The Tibetan word "lhakar" translates literally as "White Wednesday" because Wednesday is considered special by Tibetans as it is that day of the week on which His Holiness the Dalai Lama was born. It is also very important to understand that this movement acts as a noncooperation movement against China by refusing to support Chinese institutions and businesses; everybody can be a part of this movement and celebrate being a Tibetan as well as raise awareness

about the current political situation of Tibet. Mr. Palden Sonam, President of RTYC Rohini accentuated the importance of carrying out this movement by Tibetans both inside and outside Tibet. "If Tibetans in Tibet can come up with dynamic and innovative new campaigns to resist illegal Chinese authority even under so much repression then why we can't Tibetans in exile at least stronghold this movement by taking a resolution to boycott made-in-china products, to read Tibetan newspaper once in a week, to wear chupa every .....Continues On Page 14

30 September, 2011 Dharamsala

TPI TIBET WORLD

Statement on the Issue of his Reincarnation ....... ..... Continues from Page 11 recognized in Tibet there are monastics and lay tantric practitioners, male and female. This system of recognizing the reincarnations gradually spread to other Tibetan Buddhist traditions, and Bon, in Tibet. Today, there are recognized Tulkus in all the Tibetan Buddhist traditions, the Sakya, Geluk, Kagyu and Nyingma, as well as Jonang and Bodong, who serve the Dharma. It is also evident that amongst these Tulkus some are a disgrace. The omniscient Gedun Drub, who was a direct disciple of Je Tsongkhapa, founded Tashi Lhunpo Monastery in Tsang and took care of his students. He passed away in 1474 at the age of 84. Although initially no efforts were made to identify his reincarnation, people were obliged to recognize a child named Sangye Chophel, who had been born in Tanak, Tsang (1476), because of what he had to say about his amazing and flawless recollections of his past life. Since then, a tradition began of searching for and recognizing the successive reincarnations of the Dalai Lamas by the Gaden Phodrang Labrang and later the Gaden Phodrang Government. The ways of reincarnations

recognizing

After the system of recognizing Tulkus came into being, various procedures for going about it began to develop and grow. Among these some of the most important involve the predecessor's predictive letter and other instructions and indications that might occur; the reincarnation's reliably recounting his previous life and speaking about it; identifying possessions belonging to the predecessor and recognizing people who had been close to him. Apart from these, additional methods include asking reliable spiritual masters for their divination as well as seeking the predictions of mundane oracles, who appear through mediums in trance, and observing the visions that manifest in sacred lakes of protectors like Lhamoi Latso, a sacred lake south of Lhasa. When there happens to be more than one prospective candidate for recognition as a Tulku, and it becomes difficult to decide, there is a practice of making the final decision by divination employing the dough-ball method (zen tak) before a sacred image while calling upon the power of truth. Emanation before the passing away of the predecessor (ma-dhey tulku) Usually a reincarnation has to be someone's taking rebirth as a human being after previously passing away. Ordinary sentient beings generally cannot manifest an emanation before death (ma-dhey tulku), but superior Bodhisattvas, who can manifest themselves in hundreds or thousands of bodies simultaneously, can manifest an emanation before death. Within the Tibetan system of recognizing Tulkus there are emanations who belong to the same mind-stream as the predecessor,

emanations who are connected to others through the power of karma and prayers, and emanations who come as a result of blessings and appointment. The main purpose of the appearance of a reincarnation is to continue the predecessor's unfinished work to serve Dharma and beings. In the case of a Lama who is an ordinary being, instead of having a reincarnation belonging to the same mind-stream, someone else with connections to that Lama through pure karma and prayers may be recognized as his or her emanation. Alternatively it is possible for the Lama to appoint a successor who is either his disciple or someone young who is to be recognized as his emanation. Since these options are possible in the case of an ordinary being, an emanation before death that is not of the same mind-stream is feasible. In some cases one high Lama may have several reincarnations simultaneously, such as incarnations of body, speech and mind and so on. In recent times, there have been wellknown emanations before death such as Dudjom Jigdral Yeshe Dorje and Chogye Trichen Ngawang Khyenrab. Using the Golden Urn As the degenerate age gets worse, and as more reincarnations of high Lamas are being recognized, some of them for political motives, increasing numbers have been recognized through inappropriate and questionable means, as a result of which huge damage has been done to the Dharma. During the conflict between Tibet and the Gurkhas (1791-93) the Tibetan Government had to call on Manchu military support. Consequently the Gurkha military was expelled from Tibet, but afterwards Manchu officials made a 29-point proposal on the pretext of making the Tibetan Government's administration more efficient. This proposal included the suggestion of picking lots from a Golden Urn to decide on the recognition of the reincarnations of the Dalai Lamas, Panchen Lamas and Hutuktus, a Mongolian title given to high Lamas. Therefore, this procedure was followed in the case of recognizing some reincarnations of the Dalai Lama, Panchen Lama and other high Lamas. The ritual to be followed was written by the Eighth Dalai Lama Jampel Gyatso. Even after such a system had been introduced, this procedure was dispensed with for the Ninth, Thirteenth and myself, the Fourteenth Dalai Lama. Even in the case of the Tenth Dalai Lama, the authentic reincarnation had already been found and in reality this procedure was not followed, but in order to humour the Manchus it was merely announced that this procedure had been observed. The Golden Urn system was actually used only in the cases of the Eleventh and Twelfth Dalai Lamas. However, the Twelfth Dalai Lama had already been recognized before the procedure was employed. Therefore, there has only been one occasion when a Dalai Lama was recognized by using this method. Likewise, among the reincarnations of

the Panchen Lama, apart from the Eighth and the Ninth, there have been no instances of this method being employed. This system was imposed by the Manchus, but Tibetans had no faith in it because it lacked any spiritual quality. However, if it were to be used honestly, it seems that we could consider it as similar to the manner of divination employing the dough-ball method (zen tak). In 1880, during the recognition of the Thirteenth Dalai Lama as the reincarnation of the Twelfth, traces of the Priest-Patron relationship between Tibet and the Manchus still existed. He was recognized as the unmistaken reincarnation by the Eighth Panchen Lama, the predictions of the Nechung and Samye oracles and by observing visions that appeared in Lhamoi Latso, therefore the Golden Urn procedure was not followed. This can be clearly understood from the Thirteenth Dalai Lama's final testament of the WaterMonkey Year (1933) in which he states: "As you all know, I was selected not in the customary way of picking lots from the golden urn, but my selection was foretold and divined. In accordance with these divinations and prophecies I was recognized as the reincarnation of the Dalai Lama and enthroned." When I was recognized as the Fourteenth incarnation of the Dalai Lama in 1939, the Priest-Patron relationship between Tibet and China had already come to an end. Therefore, there was no question of any need to confirm the reincarnation by employing the Golden Urn. It is well-known that the then Regent of Tibet and the Tibetan National Assembly had followed the procedure for recognizing the Dalai Lama's reincarnation taking account of the predictions of high Lamas, oracles and the visions seen in Lhamoi Latso; the Chinese had no involvement in it whatever. Nevertheless, some concerned officials of the Guomintang later cunningly spread lies in the newspapers claiming that they had agreed to forego the use of the Golden Urn and that Wu Chung-tsin presided over my enthronement, and so on. This lie was exposed by Ngabo Ngawang Jigme, the Vice-Chairman of the Standing Committee of the National People's Congress, who the People's Republic of China considered to be a most progressive person, at the Second Session of the Fifth People's Congress of the Tibet Autonomous Region (31st July 1989). This is clear, when, at the end of his speech, in which he gave a detailed explanation of events and presented documentary evidence, he demanded: "What need is there for the Communist Party to follow suit and continue the lies of the Guomintang?" Deceptive strategy and false hopes In the recent past, there have been cases of irresponsible managers of wealthy Lama-estates who indulged in improper methods to recognize reincarnations, which have

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Take Pride in Being a Tibetan; Join the â&#x20AC;&#x153;Lhakarâ&#x20AC;? .......

Tibetan youths in Delhi, the capital of India. Photo: TPI/file

..... Continues from Page 13 Wednesday, to speak in Tibetan language, etc," said Sonam. As a Tibetan we are born into this political struggle and we must do whatsoever in our potential to upraise

our cry for freedom and justice as well as we must make every effort to safeguard our identity and culture which the repressive Chinese regime in Tibet is so keen to destroy.

undermined the Dharma, the monastic community and our society. Moreover, since the Manchu era Chinese political authorities repeatedly engaged in various deceitful means using Buddhism, Buddhist masters and Tulkus as tools to fulfil their political ends as they involved themselves in Tibetan and Mongolian affairs. Today, the authoritarian rulers of the People's Republic of China, who as communists reject religion, but still involve themselves in religious affairs, have imposed a so-called re-education campaign and declared the so-called Order No. Five, concerning the control and recognition of reincarnations, which came into force on 1st September 2007. This is outrageous and disgraceful. The enforcement of various inappropriate methods for recognizing reincarnations to eradicate our unique Tibetan cultural traditions is doing damage that will be difficult to repair. Moreover, they say they are waiting for my death and will recognize a Fifteenth Dalai Lama of their choice. It is clear from their recent rules and regulations and subsequent declarations that they have a detailed strategy to deceive Tibetans, followers of the Tibetan Buddhist tradition and the world community. Therefore, as I have a responsibility to protect the Dharma and sentient beings and counter such detrimental schemes, I make the following declaration.

how he or she takes rebirth and how that reincarnation is to be recognized. It is a reality that no one else can force the person concerned, or manipulate him or her. It is particularly inappropriate for Chinese communists, who explicitly reject even the idea of past and future lives, let alone the concept of reincarnate Tulkus, to meddle in the system of reincarnation and especially the reincarnations of the Dalai Lamas and Panchen Lamas. Such brazen meddling contradicts their own political ideology and reveals their double standards. Should this situation continue in the future, it will be impossible for Tibetans and those who follow the Tibetan Buddhist tradition to acknowledge or accept it. When I am about ninety I will consult the high Lamas of the Tibetan Buddhist traditions, the Tibetan public, and other concerned people who follow Tibetan Buddhism, and reevaluate whether the institution of the Dalai Lama should continue or not. On that basis we will take a decision. If it is decided that the reincarnation of the Dalai Lama should continue and there is a need for the Fifteenth Dalai Lama to be recognized, responsibility for doing so will primarily rest on the concerned officers of the Dalai Lama's Gaden Phodrang Trust. They should consult the various heads of the Tibetan Buddhist traditions and the reliable oath-bound Dharma Protectors who are linked inseparably to the lineage of the Dalai Lamas. They should seek advice and direction from these concerned beings and carry out the procedures of search and recognition in accordance with past tradition. I shall leave clear written instructions about this. Bear in mind that, apart from the reincarnation recognized through such legitimate methods, no recognition or acceptance should be given to a candidate chosen for political ends by anyone, including those in the People's Republic of China.

The next incarnation of the Dalai Lama As I mentioned earlier, reincarnation is a phenomenon which should take place either through the voluntary choice of the concerned person or at least on the strength of his or her karma, merit and prayers. Therefore, the person who reincarnates has sole legitimate authority over where and