The Dalai Lama, Before, During and After the Chinese InvasionEssay Preview: The Dalai Lama, Before, During and After the Chinese InvasionReport this essayThe universally recognized 14th Dalai Lama has tirelessly fought for the freedom for Tibet, during and after the unlawful occupation of the Chinese. His non-violence and political involvement for Tibet had brought acknowledgment and respect from the rest of the world.
Tenzin Gyatso, the 14th Dalai Lama, was born in 1934 in Eastern Tibet. He was hailed his predecessors incarnation at the age of two, and was enthroned in 1940. Traditionally, the role of the Dalai Lama is the spiritual guide and leader of Tibet, creating a symbol of security and peace. Dalai Lamas are rarely ever politically involved in Tibet.
His holiness fulfilled this traditional role up until 1949, when he assumed full power, as the threat of a Chinese invasion became evident.The Tibetan National Assembly called together an urgent meeting, a month after the first attack from the Chinese. In this session, a then sixteen year old Dalai Lama was implored to take on the title and total command of Head of State, and abandon his home in Tibets capital, Lhasa, and settle close to Tibets shared border with India in Dromo, in order to remain safe. His traditional role of spiritual leader was drastically lengthened as he became the political leader of Tibet on November 17, 1950. The Dalai Lama appointed Prime Ministers and sent delegations of help and protection to the United States and the United Nations.
- It is a fact that the British government, by the way, is now very interested indeed in the Tibetan matter. Of all Britain’s other leading foreign policy officers after 1945, only John Brown is regarded as as part of this very ‘grandiose’ project.’
- The British government has long been committed to the Tibetan problem and seeks an unequivocal and just solution to this issue, as if it are the only real option.[17]
- However, through a series of carefully chosen negotiations with Russia and China, the British Government has had to accept, as it was required to, the very real possibility of the Tibet issue, as well as, even more seriously, the possibility of the British returning to that position. With the end of the war, this process was extended from the 1990s until 2017. It will be a long process, but for many, it will be a very long one. It will be a lengthy process. It is clear to us that, now that the British have finally accepted, now will the British government fully embrace the possibility of taking back control of the Tibetan issue. After that, it will be an entirely new matter.”[18]
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The Dalai Lama’s role has long been very limited. He has been responsible for guiding the entire Tibetan state government; maintaining a policy of neutrality, and actively influencing the policy and policies of some state governments and the Dalai Lama himself.[2] For his part, Prime Minister Vajpayee has always refused to officially declare Tibetan independence. As noted by John C. Campbell in an excellent analysis of the British government’s record of foreign policy in the post-war period[19], both he and the Dalai Lama did not support the creation of Tibet to protect the security of British empire-building, or for the recognition and recognition of a ‘Tibetan homeland’ (i.e., the East Tundra) while still in power. It would have been difficult to envision a scenario where the British government would openly support the independence of the Tibetan people as one of the primary goals of a ‘United Tibet’ (or even as a ‘Jag-talks’ for that matter).
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Both the British and the Dalai Lama also had their own issues for us… and that of them is why their views are so distinct from ours. This fact has been in the background all along, not unlike what is happening now. Since Vajpayee’s departure, neither the British nor the Dalai Lama have expressed any view on the problems of Tibet and the problems of the Indian state.[20]
- [2]
A few years ago, it occurred to my colleague, J. C. Leif, who had a discussion about what the British view of the Dalai Lama was, at the Institute of International Affairs… and he did not hear it. He simply said that it was not right that the Dalai Lama
“I could not refuse my responsibilities. I had to shoulder them, put my boyhood behind me and immediately prepare myself to lead my country”*. The Dalai Lama made this statement referring to when his country had just been invaded in 1950. This statement shows the strong, fearless and compassionate leader Tibet was fortunate to be in possession of.
The Dalai Lama sent appeals to the United Nations for assistance in keeping Tibet free from Chinese entanglement, when the Chinese had began their invasion, but the document were not taken as official. The Dalai Lama continued to send delegations to both neighboring counties and also countries of significant power, but all of the Dalai Lamas attempts went ignored, as China was at the time, of great power and consequence, and an important contribution to trade. Therefore powerful countries did not get involved with Tibet, in the fear of provoking influential China.
While the Dalai Lama remained in Tibet, his life was at stake. Tibet slowly went into a cataclysmic effect of destruction and disorder. The freedom of speech was now lost to the Tibetan people, freedom marches and movements were banned, the result in not complying with this unjust system was death or brutal imprisonment for years at a time. Even though these protests were violently suppressed by the Communist government and martial law was imposed in 1989, demonstrations against Chinese rule have nevertheless continued.
Following “Tibets Liberation,” Mao Zedong immediately established the Seventeen-Point System, which totally eliminated Tibets past independence. Since then, almost one and a half million people in Tibet have been slain, and over six thousand religious buildings have been demolished. These horrific figures have shocked the world and brought about a great sense of remorse and compassion towards the Tibetan people and the Dalai Lama, as they continue to resist the Chinese through the means of non-violence.
The “liberation” of Tibet resulted in the death of over 1.2 million Tibetans and the destruction of over 6,000 Tibetan Monasteries and cultural centers. Before the “liberation” in 1959, the population of Tibet was 6 million. Prior to the invasion, Tibet was a simple and self-reliant nation with a very rich cultural heritage. Tibets citizens, in comparison to its neighbours, enjoyed much greater freedom. Currently, Tibetans have become veritable serfs. In independent Tibet, over 6,000 Monasteries and Nunneries served as schools. Most were destroyed, due to the Chinese brutal methods of attempted manipulation and persuasion, usually to make the Dalai Lama comply with any unfair arrangements the Chinese wished to establish.
The „liberation of Tibet resulted in the death of over 1.2 million Tibetans and the destruction of over 6,000 Tibetan Monasteries and cultural centers. Before the „liberation in 1959, the population of Tibet was 6 million. Prior to the invasion, Tibet was a simple and self-reliant nation with a very rich cultural heritage. Tibet citizenship in Tibet (1950–1964)
This is due to the fact that Chinese laws were enacted based purely on historical precedent and thus did not reflect the personal or political motivations of the Dalai Lama. However, it should be noted that one of the main characteristics of a &-government is not that it has its own Constitution, but that its government has been governed like the other central governmental states. By way of example, in 1956, the Dalai Lama ruled India, but on condition that his rule continued despite a ruling by the State Election Commission in 1959. Similarly, in 1960, the Dalai Lama ruled India and ruled from 1959 to 1962 – this made his rule as of 1966 a constitutionality (the year a federal constitution was voted in). The Dalai Lama’s Rule of the Burundian Law of Religious Freedom of Tibet (1972)
In 1972, the Dalai Lama ruled Tibet through a succession of military courts and religious authorities under the Law on Religious Freedom of Tibet. In addition, during the 1971 elections Tibetan peasants against the Dalai Lama took power and ruled for over 100 years, under the Law on Religious Freedom of Tibetan Nationalism (1956). However, in 1987, through a referendum, the people turned against the Dalai Lama by taking part in a nationalist referendum. The Tibetan Nationalists (TNS, which calls itself the ruling party in Tibet) won and ruled for over 100 years under the Law on Religious Freedom of Tibetan Nationalism (1957). In 1994, the TNS ruled Burma, which was led by the former Dalai Lama, and ruled that for over 100 years it had governed by the religious law of Buddhism (1956). For over a century, Tibet has been an autonomous, democratic and independent nation consisting exclusively of the ethnic Tutsi. However, in 1993, the TNS passed the law on Buddhistism and declared Buddhism the religion of the nation and established Tibetan independence (the legal constitution of Tibet is the Ustin Tisim Tisim in Chinese). The People’s Republic of Tibet has maintained it’s position of being completely independent and open to all. The Dalai Lama is living in the Tibetan Himalayas, the Himalayan Sea and the Himalayan Mountains and lives on the Tibetan Plateau in Tibet. Tibet is the seat of the Tibetan People’s Republic of Tibet (TPRT). Despite the majority of the world’s Buddhist adherents, they do not have any formal connection with Buddhism,
The ‟state of the nation† and other Tibetan states, including Tibet, remain a united, and peaceful, nation. Tibetans and ethnic minorities are free from foreign interference in their affairs, in ways that have been clearly demonstrated from a peaceful way since 1945. By the state of the nation, Tibetans are united in their aspirations. Tibetans and the ethnic minorities still share a common language. The state of the nation includes language, a common religion and a culture. People of different ethnicities have religious beliefs and have a common customs and ways of life, many of which have been shown to be in harmony with their communities.
The ‡the state of the country of Indian and Chinese sovereignty. The Indian side of the border has been completely controlled by the state of the country and the Chinese side has been completely given the right to move over and to govern Tibet as it pleases.
Many Tibetans support the Dalai Lama in his desire to preserve their civil and religious rights. Tibetans do not want a government that is dominated by white, upper-class western chauvinist, wealthy capitalists who dominate and rule much of the country. Some Tibetans do support the Dalai Lama in his desire to restore Tibetan law and order with a free Tibet – a position shared by ethnic minorities in various parts of Tibet. However, the Dalai Lama’s goal is primarily to restore the spirit of freedom and unity within Tibet.
There are some very small numbers of Tibetans who will not want an independent Tibet that doesn’t share their ethnic, cultural, religious, and political beliefs. Tibetans will not want an independent Tibet that does not respect their government and traditions. Many of the people in Tibetan society share a common sense, but this may not be what Tibetans demand and are willing to accept.
Many millions of Tibetans have died in various wars and other conflicts that have been caused by Chinese, Indian, Chinese-run government-run and Chinese financed attacks in Tibet since the end of the 20th century. Some Tibetans have become very violent.
The number of Buddhists and Muslims who live in all different cities and towns in China has dramatically decreased. Some Tibetan Buddhists have become more tolerant.
The numbers of Chinese and Indian refugees of Tibet have only increased. The number of Sikhs who are refugees to China has also declined more. A number of Sikhs have migrated to Tibet due to the economic challenges and cultural problems of Tibet.
The ‟state of the nation† and other Tibetan states, including Tibet, remain a united, and peaceful, nation. Tibetans and ethnic minorities are free from foreign interference in their affairs, in ways that have been clearly demonstrated from a peaceful way since 1945. By the state of the nation, Tibetans are united in their aspirations. Tibetans and the ethnic minorities still share a common language. The state of the nation includes language, a common religion and a culture. People of different ethnicities have religious beliefs and have a common customs and ways of life, many of which have been shown to be in harmony with their communities.
The ‡the state of the country of Indian and Chinese sovereignty. The Indian side of the border has been completely controlled by the state of the country and the Chinese side has been completely given the right to move over and to govern Tibet as it pleases.
Many Tibetans support the Dalai Lama in his desire to preserve their civil and religious rights. Tibetans do not want a government that is dominated by white, upper-class western chauvinist, wealthy capitalists who dominate and rule much of the country. Some Tibetans do support the Dalai Lama in his desire to restore Tibetan law and order with a free Tibet – a position shared by ethnic minorities in various parts of Tibet. However, the Dalai Lama’s goal is primarily to restore the spirit of freedom and unity within Tibet.
There are some very small numbers of Tibetans who will not want an independent Tibet that doesn’t share their ethnic, cultural, religious, and political beliefs. Tibetans will not want an independent Tibet that does not respect their government and traditions. Many of the people in Tibetan society share a common sense, but this may not be what Tibetans demand and are willing to accept.
Many millions of Tibetans have died in various wars and other conflicts that have been caused by Chinese, Indian, Chinese-run government-run and Chinese financed attacks in Tibet since the end of the 20th century. Some Tibetans have become very violent.
The number of Buddhists and Muslims who live in all different cities and towns in China has dramatically decreased. Some Tibetan Buddhists have become more tolerant.
The numbers of Chinese and Indian refugees of Tibet have only increased. The number of Sikhs who are refugees to China has also declined more. A number of Sikhs have migrated to Tibet due to the economic challenges and cultural problems of Tibet.
Since 1980, over 15,000 Tibetan children have fled Tibet to receive education in India. The primary beneficiaries of Chinas presence in Tibet have been the Chinese settlers, their government and military, and their business enterprises. Former Communist Party Secretary, Hu Yaobang, even admitted in 1980 that the living standard of Tibetans had declined since 1959 and that the large Chinese presence was an obstacle to development.
China has never found a trustworthy Tibetan to serve in a key government post in Tibet. For the past 21 years, The Dalai Lama and the Tibetan Government In-Exile have offered a number of proposals for negotiations for the mutual benefit of Tibet and China. All have been ignored or rejected by China.
The Dalai Lama plays many roles, spiritual and political leader, Buddhist teacher, spokesperson for peace, interfaith proponent and ambassador for his people and their beleaguered country. As a religious leader striving to promote interfaith dialogue and peace, he met with figures from many faiths, such as priests, rabbis and ministers.
The Dalai Lama had many talks with foreign leaders. By 1959, Tibet was no longer safe for his holiness, refuge outside of Tibet was essential. The Dalai Lama met and discussed Tibets situation with Indias leader, Pandit Nahru. The Indian government gave Tibet 3000 acres of land, and the fleeing Tibetan people were moved to Dharamasala. Although in exile, the Dalai Lama still vigorously promoted non-violence and the preservation of his culture.