2018年11月29日 星期四

No pity from China as Tibetans burn

Beijing 'embarrassed' as scores die by self-immolation in protest against 'colonial rule' and eradication of Tibetan culture

Sang Jieja (sangjey kep)
November 29, 2018

On Nov. 4 in the Ngaka Tibetan and Qian Autonomous Prefecture a 23-year-old Tibetan man called Dorbe set himself alight in protest against the Chinese government while also calling for the return of the Dalai Lama, the Buddhist leader-in-exile.
According to Tibetan human rights groups, this took the number of known cases of self-immolation in Tibet to 153, with 133 of the protesters dying in the process.
But the news of Dorbe's demonstration and violent death would not be known to the outside world until five days later.
Beijing has taken strict measures to control the flow of news pertaining to Tibetans who make the ultimate sacrifice of taking their own lives to rally against the perceived injustices of the state.
The government always begins the same way: by controlling the dissemination of information in a bid to cover the issue up, making it very difficult for foreign countries to stay abreast of such developments.
Finally, the person's family, village and monastery are subjected to severe collective punishment. Spreading the news requires tremendous courage and puts that person at risk of being apprehended, imprisoned, and sentenced.
In China, most people have little interest in such "suicides" aside from a select group of intellectuals and artists who sympathize with the protesters and pay close attention to such incidents.
But when it comes to choosing between their conscience and their vested interests, the majority of these so-called experts and scholars invariably choose the latter.
They would not dare to overstep the government's "red line" or challenge the authorities by making irrelevant remarks and comments that make the powers that be look bad.
I was surfing the internet recently when I stumbled upon some information compiled by the China Global Network in November 2013. This included an experts' address delivered at a symposium organized that month by the Charhar Institute, a non-governmental think tank on diplomacy and international relations. Among the topics discussed were minority conflict and management.
Many experts raised a number of problems related to ethnic minorities, but on the whole they avoided the essence of the problem. Yan Qing, a professor at Minzu University in Beijing, finally raised the issue of cases of self-immolation among Tibetan Buddhists.
"What we can't avoid is that, on the one hand, we have the most wonderful response from the international community regarding our economic development; on the other hand, we have encountered two problems: one is 'die in front of others' faces' while the other is 'we die together'; the former refers to cases of self-immolation while the latter refers to the violence of terror. These are among the most embarrassing issues we face."
So-called Chinese experts and scholars like Yan despise the Tibetan form of protest as "an embarrassment." They rarely if ever consider the historical background or social reasons behind why people are voluntarily subjecting themselves to such a painful and public death.
Compared to China, the international community reacts very differently, usually by expressing widespread concern and sympathy for the Tibetan self-immolation protests.
In particular, international human rights organizations are very concerned about the issue and have urged the Chinese government to improve the human rights situation in Tibet.
Even many overseas Chinese who are scholars and writers have spoken out about this. They study and analyze the historical background and social reasons behind this alarming trend in-depth.
"The new generation of rebellious Tibetans was mostly born in the 80s and 90s. They are the generation that came after China's reform and open door policy. They haven't suffered in Chinese history. So why do they embark on such a path of determined resistance? The Chinese Communist regime never seems to think about this," said one Chinese writer.
On Oct. 4 of this year, U.S. Vice President Mike Pence publicly mentioned the issue in his speech on Washington's China policy at the Hudson Institute, a think tank based in the American capital.
"Beijing is also cracking down on Buddhism. Over the past decade more than 150 Tibetan Buddhist monks have lit themselves on fire to protest China's repression of their beliefs and culture," he said.
He also cited the expansion of the Chinese Communist Party (CCP), saying that "soon after it took power in 1949, the Chinese Communist Party began to pursue authoritarian expansionism." The protesting Tibetans can be seen as a product of this.
The first recorded incident of self-immolation in modern Tibet occurred on Feb. 27, 2009.
A monk named Tapey from Kirti Monastery in Ngaba — it has since become Aba Prefecture in southern China's Sichuan Province — set himself on fire in a township. China's military police did not hesitate to fire rounds at Tapey. They also kicked his body, but made it look as though they were doing so to put out the remaining flames.
Since then a wave of deaths by self-immolation has swept through Tibet, as well as parts of India and Nepal. Most of the protesters were monks, nuns or former monks. Some were teenagers.
Nearly a decade later some 153 Tibetans in China have given their lives to call for an end to "colonial rule" by Beijing. Some have called this the most powerful wave of political protest by fire in mankind's modern history.
But the truth of the matter is that this form of protest represents a linear continuation of the Tibetan protest movement of 2008.
If we look back at history, several other countries have also experienced self-immolation protests. They have been less frequent and occurred over a shorter space of time, but they achieved results.
In contrast, the Chinese government seems unfazed and continues to intensify its suppression of Tibetan culture and religion while turning a blind eye to all the deaths by self-immolation.
This is the true nature of the centralized power of a dictatorship.
Yet, is it normal for the Chinese people to ignore such a large number of self-immolation protests? From another perspective, it shows how Tibetans have more to contend with than just the CCP government with all its centralized power: they also have to square off against an uncaring public.
In any case, due to the CCP having forcibly occupied Tibet to implement colonial rule, Tibetans must keeping protesting with even greater determination, just as their compatriots did in Lhasa in 2008.
"We are the soul of those you killed after 1949," said a Tibetan who was among the protesters in Lhasa that year.
He was referring to the aftermath of the Chinese Revolution that began when Mao Zedong declared the foundation of the People's Republic of China and Tibet was occupied.
"We never fear death! We die now but we will return. After returning, our protests will continue until the day Tibet gains true freedom."
Sang Jieja is a Tibetan writer, commentator and a former Chinese spokesman for the exiled Tibetan government. He is now studying in Spain.

2018年11月20日 星期二


甚至連美國副總統彭斯(Mike Pence),十月四日在華盛頓智庫哈德遜研究所,就美國政府對華政策的重要演說中,也公開提到西藏自焚抗議的問題。

2018年11月17日 星期六


作者: 桑杰嘉
【 民主中国首发 】 时间: 11/17/2018


但是,从照片、录像和现场的人亲眼看到,中国军警开枪射杀抗议者。图伯特人尸体,以及血淋淋的图片应该是铁证吧?还不够吗?好吧就用中国政府自己的秘密文件来证明。《(机密)拉萨市公安局刑事科学技术鉴定书——[2008]拉公刑法检字第092 /093/094/101号》以及在《拉萨市西山殡仪馆中尸体名单列表》显示的:“1人中有17枪、两人15枪、一人8枪”等不会是假的吧?不会是“达赖集团”做的吧?更不会是“没有杀伤性武器”发威的吧?

“可能快到3点的时候,或者3点刚过吧,穿着黑衣服、蒙着脸、只露出眼睛的人来了,他们拿着枪!他们开枪了!” “什么人?”我惊骇地问。“特警!飞虎队那种。”


2018年11月16日 星期五

Tibetan Buddhism cannot serve Chinese ambitions

Sang Jieja (sangjey kep)

After suppressing religion for 60 years, Beijing's policy of using Buddhism to help foreign policy is doomed to failure

Tibetan Buddhism cannot serve Chinese ambitions
Exiled Tibetan spiritual leader the Dalai Lama arrives to take part in an event in Bangalore, India, on Aug. 10. He and the leaders of all Tibet's major sects are the real symbols of Tibetan Buddhism. (Photo by Manjunath Kiran/AFP)
November 9, 2018
In between the Sino-American trade war which has triggered a full-scale confrontation, the so-called Belt and Road Initiative (BRI) peddled by the Chinese Communist Party (CCP) is also attracting opposition in European countries.
Meanwhile, the Chinese government is calling on Tibetan Buddhism to gilt the BRI, which involves infrastructure development and investments in countries in Europe, Asia and Africa. Is it possible?
According to the website of the United Front Work Department (UFWD), the High-level Tibetan Buddhism College of China, along with the Tibetan Buddhism Colleges of Tibet, Sichuan, Yunnan, Gansu and Qinghai, jointly held a symposium in Qinghai on Oct. 16, partly on how Tibetan Buddhism can serve the initiative.
CCP officials were there in abundance, including Renqing Anjie, vice-president of the Buddhist Association of China and dean of the Qinghai Tibetan Buddhism College; Wang Changyu, secretary of the leading party members' group of the High-level Tibetan Buddhism College of China; Zhang Liangtian, deputy minister of the UFWD of the Tibetan Autonomous Region and secretary of the party committee of Tibetan Buddhism College; Licai Renjia, associate dean of Gansu Buddhism College; and Luo Dela, full-time deputy director of the Tibetan Office of Qinghai Provincial Committee's UFWD.
Some participants demanded that Tibetan Buddhism actively serve the development of BRI, the party and the country, claiming that Tibetan Buddhism is China's soft power and, if used properly, it could become a hard power.
The CCP has already implemented its policy of "actively guiding Tibetan Buddhism to adapt to a socialist society" and "a new interpretation of the doctrine of Tibetan Buddhism."
But the problem is that the CCP's suppression of Tibetan Buddhism and other religions has sullied its reputation in the world. Now it is calling on religions to serve the police as the aims of BRI are frequently thwarted. How can it suppress Tibetan Buddhism on one hand but try to use the soft power of Tibetan Buddhism as a hard power to promote BRI on the other hand?
This reveals that the CCP is desperate, and it is very funny. It also shows that its practice of the "Thick Black Theory" (ruthlessness and hypocrisy in seeking power) has already reached a point unmatched in history. The CCP would do anything unscrupulously for its own interests.
However, it is very simple for the CCP to suppress and control Tibetan Buddhism in Tibet but not so easy to use Tibetan Buddhism to serve its purposes abroad.
First, the CCP's destruction of Tibetan Buddhism over the past 60 years has been obvious to all, and it is even worse now. Therefore, if you want to have suppression first and sell it abroad later, there is no market.
Secondly, during these six decades, exiled Tibetans have taken Tibetan Buddhism to the world, where it has rooted, sprouted and borne fruit. As the outside world is not completely strange to Tibetan Buddhism, the CCP wants to use its own Tibetan Buddhism to win the hearts of people. Could it be an easy job?
Moreover, when mentioning Tibetan Buddhism abroad, the first thing that comes into people's minds is "Tibet" rather than "China." Although the Chinese government always writes the word "China" specifically in front of "Tibetan Buddhism" and "Tibet" — and uses all the power of the state to carry out the Sinicization of Tibetan Buddhism — "Tibetan Buddhism" is still the official nomenclature used in all languages of the world. It is impossible for the CCP to change it.
Finally, the iconic figure of Tibetan Buddhism in the world is His Holiness the Dalai Lama, while the 17th Karmapa is recognized as the head of all leaders of the major sects of Tibetan Buddhism and their disciples all over the world. The CCP's intention to open up a new environment for Tibetan Buddhism is a superfluous addition.
In the past, the CCP has tried to use Tibetan Buddhism to serve its political purposes internationally, but Tibetan Buddhism has been spreading across the Western world for nearly 60 years and its major sects have taken root.
In addition, the CCP does not trust any Tibetans. It is apparently allowing Tibetan Buddhists to go abroad to preach Buddhism, but it is worried that they will flee and rebel. As they are guarded and restricted everywhere, these Tibetan Buddhists find it hard to be effective.
In fact, the Buddhism politicized by the CCP cannot compare with traditional Buddhism. Tibetan Buddhism is part of the Tibetan civilization, not Chinese civilization. What makes the CCP gnash its teeth in anger is the Dalai Lama in exile. He and the leaders of all Tibet's major sects are the real symbols of Tibetan Buddhism. Therefore, at the Qinghai symposium about developing Tibetan Buddhism to serve BRI, some participants claimed that most resistance was coming from the Dalai Lama in India. 
Many years ago, the CCP's toadies in the Chinese religious and intellectual communities also advocated using Tibetan Buddhism as a platform to promote exchanges between China and foreign countries as part of government diplomacy.
These so-called scholars and religious figures flattered the CCP to gain recognition while concealing the truth, but they are really in trouble today if they want to use Tibetan Buddhism for BRI. Such behavior will make them the laughing stock of the world.
Sang Jieja is a Tibetan writer, commentator and a former Chinese spokesman for the exiled Tibetan government. He is now studying in Spain.

2018年11月13日 星期二



民报2018-11-12 17:17





中國在聯合國人權體系的影響力不斷提升 批評意見「被消音」




但是,這個版本被非技術問題的更改,其中刪除了西藏人權與民主促進中心等非政府組織的意見書裡有關圖博人、維吾爾人以及香港問題的內容。為此,1022日至26日,有關非政府組織單獨向人權高專辦表達了關切。人權高專辦官員回應稱:「作為聯合國大會人權理事會和普遍定期審議工作組的附屬機構,必須遵守大會有關決議所反映的聯合國官方立場和術語。 因此,《聯合國憲章》的背景必須尊重有關國家的主權,獨立和領土完整。」相關的非政府組織進一步要求人權高專辦更詳細地解釋七份報告中的具體問題時尚未得到答復。

因此,116日,聯合國人權理事會展開對中國人權狀況的第三次定期審議在日內瓦舉行的當天西藏人權與民主促進中心等9個非政府組織聯合發表聲明譴責了人權高專辦的行為,並指北京壓力下的「政治審查」。同時也指出非政府組織:「提供了與聯合國原則和人權高專辦制定的原則密切相關的相關信息。 所有上述報告都詳述了中國境內特定群體的實際情況,其結構旨在支持改善人權狀況和落實以前普遍定期審議建議所需的改革努力。」而所刪除或更改的內容不涉及「國家的主權,獨立和領土完整」問題。








2018年11月10日 星期六


十一月 10, 2018 vot.org


中共在4月发布的《中国保障宗教信仰自由的政策和实践》白皮书,和1029日召开的第五届世界佛教论坛更是大谈佛教中国化问题,并提出为一带一路服务的要求。有学者为佛教中国化全新的课题寻找方法论上突破以诠释学证明佛教中国化必然性、合法性、合理性,当然,学者们突破性的理论水到渠成地证明了西藏佛教中国化必然性、合法性、合理性,因此,《新时代藏传佛教中国化的路径和实践》等如雨后春笋,并提出:深入学习贯彻习近平新时代中国特色社会主义思想和党的十九大精神,就必须坚持藏传佛教中国化方向的高论。并指出:路径在于积极引导藏传佛教与社会主义社会相适应, 实践在于传承中华民族优秀传统文化,践行社会主义核心价值观。