Chinese Premier Calls Dalai Lama a Political Exile

By Stephanie Ho, VOANews
Beijing, 13 March 2009

China has issued its strongest recent criticism of Tibetan spiritual leader, the Dalai Lama - calling him a political exile who directly heads an illegal theocratic government. The comments came Friday in Premier Wen Jiabao’s press conference at the end of the annual session of China’s legislature, the National People’s Congress.

Chinese Premier Wen Jiabao discussed a host of issues in a news conference that stretched for more than two hours.

These topics ranged from the global economic crisis, to the Central Asia-focused Shanghai Cooperation Organization, to debt relief for developing nations in Africa.

The issue that the Chinese Premier spoke about most forcefully, though, was Tibet, which he stressed was an inalienable part of China’s territory.

Wen says Tibet-related issues are completely China’s internal affairs and that Beijing will accept no foreign interference on the matter.

The Chinese leader also had strongly critical words for Tibet’s exiled spiritual leader, the Dalai Lama, who fled to India after a failed uprising against Chinese rule in his homeland.

The premier said Beijing considers the Dalai Lama a political exile, not a religious figure.

Wen pointed to the Tibetan government in exile, which is based in Dharamsala, India. He called that government theocratic and illegal, and said it is under the direct leadership of the Dalai Lama.

This comment preceded his recitation of what has become a standard phrase - Beijing wants to see what the Dalai Lama does, not what he says.

Premier Wen accused the Dalai Lama of misleading political figures around the world, but added that some western leaders are also trying to use him for their own purposes.

The Chinese leader had a much different approach to Taiwan, a separately-governed island Beijing considers a renegade province and has been trying to woo.

Mr. Wen called Taiwan a “treasure island” and said he has a long-cherished hope of going to visit it someday.

In the only comments that elicited apparently spontaneous applause, Mr. Wen said he is already 67 years old, and even if he could no longer walk, he would crawl to get to the island.

On other issues, the premier said he is, in his words, “a little bit worried” about China’s “huge amount” of U.S debt, which totals about $1 trillion. He urged the United States to continue to be what he called “a credible nation” that can “ensure the safety of Chinese assets.”

Meanwhile, he said China is working very hard to cope with the negative effects of the global economic downturn. He said China is aware that no country can overcome these economic difficulties alone. But at the same time, he said his country’s view is that, in his words, “we would rather dig a well for ourselves than beg for water from others.”

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European Parliament Urges China to Negotiate with Dalai Lama

On Thursday, March 12, the European Parliament (EP) held a debate and resolution to mark the 50th anniversary of the Tibetan uprising against China, calling on Beijing to resume dialogue with the Dalai Lama.

On 10 March 1959 the people of Tibet rose up against the Chinese occupation of their country. The anniversary of that failed enterprise was marked this week by MEPs who passed a resolution 338 votes in favour with 131 against calling for China and the Dalai Lama to pursue dialogue based on the “Memorandum on Genuine Autonomy for the Tibetan People”.

Speaking in the debate German Christian Democrat Thomas Mann said, “the Memorandum must be the basis for further discussion with China.” He regretted that the non-violent appeal of the Dalai Lama for dialogue found no echo in Beijing.

British Labour MEP Glyn Ford said the resolution was “counter-productive” to Chinese-EU dialogue. In his view the way forward is “through dialogue and engagement not through rehash resolutions.”

EP’s official press release

In a resolution adopted by MEPs on Thursday to mark the 50th anniversary of the Tibetan uprising against Chinese rule, the Chinese Government is urged to resume talks with the Dalai Lama’s representatives with a view to “positive, meaningful change in Tibet”, not ruling out autonomy for the region, a solution that MEPs believe need not compromise China’s territorial integrity.

The EP’s call for talks to resume came as Tibetans in many countries commemorated the 50th anniversary of the 1959 revolt against China, which led to the flight of the Dalai Lama and the beginning of his exile in India.  Eight rounds of dialogue in recent years between the Dalai Lama’s envoys and Chinese Government representatives have produced no breakthrough and no further talks are planned.  In recent days the Chinese authorities have tightened security in Tibet, banning journalists and foreigners from visiting the region. Read more »

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Tibetan Buddhist Art

Early Tibetan Buddhist art was used to depict the life of Gautama Buddha in the Indian subcontinent in the sixth and fifth centuries BCE. Throughout Asia, Buddhism spread widely and with it its influence over Tibetan art and culture in Asia. The first traditions of Tibetan Buddhist art followed the practices of aniconic artwork, meaning that the use of Buddhist symbols and emblems to represent the Buddha and his travels and teachings without actually using a human form to represent the Buddha himself. This was the typical way that Tibetan Buddhist art was made until the first century CE, when the Buddha was finally represented in human appearance, which is still followed to this day. In every new country or region in Asia, where Buddhism went, Buddhist art followed its worshipers and artists as the faith developed in many different ways.

Tibetan Buddhist art is considered sacred and religious in nature, or was always thought of as religious in Asiatic cultures throughout the continent and in ancient Himalayan kingdoms such as Ladakh, Bhutan, and Nepal.

The Tibetan Buddhist art that was created previous to the middle of the twentieth century was steeped in traditional techniques and devoted to the vision of sacred iconography. Not only are the works of these early Tibetan Buddhist artists festooned with the central topics of philosophy and spirituality, they were also dedicated in showing the energy of the aesthetics that Tibetan Buddhist art was known for as it came into eminence during the growth of the various schools of Buddhism all over Asia and the regions it influenced with its presence over the years.

The main influence of Buddhism in the fourth century was the Mahayana influence, which was known for its emphasis on the denial of Nirvana in order to better help others in need. Chenrezig is the chief deity depicted in the Tibetan Buddhist art of this time period of Mahayana influence. He is most often as a god with a thousand arms and in each hand is an eye.

Another great influence in Tibetan Buddhist art is the Tantric influence, its main symbol being the diamond thunderbolt. Tantric influence art is most often depicted as having many gods with angry faces that actually represent guardians of those who are dedicated to the practice and teaching of Tantric Buddhism and the purging of negative thoughts.

In the Himalayas, a shamanistic tradition known as Bon is considered another great influence of Buddhism and Buddhist art. In this shamanistic practice, many local deities are depicted in Buddhist temples as being with the Buddha as their conqueror and are considered to serve him by keeping mischief and evil away from the people.

A great variety of techniques are used in Buddhist meditation in order to achieve mindfulness, concentration and the promotion of well being. Ancient texts were set down by priests and other practitioners of Buddhism to preserve the core techniques that are passed between teachers and pupils.

Tibetan Buddhist art also greatly influenced Hindu art, but in the tenth century, Buddhism was all but gone from the Indian subcontinent by the rise of popularity in Islam along with Hinduism.

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Dalai Lama Title’s Background by Eyes of Chinese

2009-03-01, xinhuanet.com

The title of “Dalai Lama“, was not granted by the Dalai Lama himself, or created by Tibetan Buddhism, or conferred by the old Tibetan ruling class and still less by any foreigners. The title was actually granted by the central government of China’s dynasties and has multi-ethnic language features.

In the late Ming dynasty, Tibetan Buddhism proliferated into a number of sects, among which Sagya, Gagya and Gadang were most popular. However, many monks failed to follow Buddhist tenets; instead, they always served the devil by seeking fame and personal interests, disrespecting senior monks, indulging in entertainment, abducting, cheating or raping women. This resulted in grievances among the public in Tibet. At that time, Tsongkapa, a monk born in Qinghai Province, was learning Buddha Dharma in Tibet. Seeing all this, he felt that what these monks did was a long way from the actual requirements of Buddhism. Then he proposed a religious reform of all sects in Tibet, and vowed to create a new sect.

In 1402 and 1406, Tsongkapa finished writing “Treaties of the Staged Enlightenment” and “Tantra in Tibet: The Grand Exposition of Secret Mantra” respectively, laying a theoretical basis for establishing the Gelug Sect. He thought that Buddhism believers ought to first respect Sakyamuni, the founder of Buddhism, be devoted to learning Sutras, Vinaya and Sastra of Tripitaka Sutra, as well as the three trainings of precepts, concentration, and insight. That is, to abide by taboos, to esteem the Buddhas and Patriarchs, to be immersed in studying the original meaning of Buddhist scriptures, to cultivate oneself according to Buddhist doctrine, to free oneself from vulgarity, to study intensively sutras of Mahayana and Hinayana, as well as to practice both Esoteric and Exotoric Buddhism.

Tsongkapa’s reform soon won support from the Tibetan nobles and serf owners. In lunar January 1409, he held and presided over the first Pray for Blessing Dharma Assembly in Lhasa’s Jokhang Temple. Later in the same year, Tsongkapa had the Ganden Monastery built and appointed himself the chief abbot there, marking the establishment of the Gelug Sect.

With an increasingly higher influence, the Gelug sprang up in Tibet and Qinghai. As a result, more monasteries were set up, such as Drepung, Sera and Tashilhunpo, laying a solid foundation for the development of the Yellow Sect.

Tsongkapa’s success in the reformation enabled the Gelug to become the largest sect in Tibetan Buddhism. “Gelug” means that Buddhism believers should do good things and never do evil things. It is also called Huangjiao (the Yellow Sect) by the Han people because its followers always wear yellow hats.

Though it was the last to come into being, the Gelug had grown into the most powerful sect in Tibet with the energetic support of the central dynasty. This indicates that even a small sect would be able to become grand and influential in a region, so long as it gained support of the imperial court, the central government or a secular regime.

The title of “Dalai” first came from the third Dalai Lama Soinam Gyamco. “Gyamco” means the Sea in the Tibetan language, which is contained in the name of Dalai Lama of later generations.

The picture shows a fresco in the Potala Palace depicting that Emperor Shunzhi received the 5th Dalai Lama in Beijing. In 1652, or the 9th year of the reign of Emperor Shunzhi, Ngawang Lobsang Gyamco came to Beijing and was granted to be the 5th Dalai Lama plus a golden certificate of appointment and a gold seal of authority in the following year. (Xinhua file Photo)

In 1577, the 38th year of the reign of Emperor Jiajing of the Ming dynasty, Soinam Gyamco, Tsongkapa’s third-generation disciple, came to Qinghai, by traveling thousands of miles from Tibet, to publicize the doctrine of the Gelug Sect. At that time, Mongolian noble Althan Khan, who ruled Qinghai, was a Buddhist who believed in Tibetan Buddhism the most. Hearing that Soinam Gyamco had arrived, he extended a rousing welcome to the dignitary and conferred him the title of “the Overseer of the Buddhist Faith Vajra-dhara Dalai Lama” to express appreciation of his wisdom and talents. Read more »

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China Banned Oasis Concerts for Liam Gallagher Supporting Tibet

Mark MacKinnon, theglobeandmail.com, March 03

So the powers-that-be here have decided that British rock band Oasis can’t play their first-ever gigs in mainland China because Liam Gallagher (the Gallagher brother with the nicer voice and even less of a grasp on things like politics than his sibling) played at a “Free Tibet” concert on Randalls Island in New York in 1997.

That’s the reason being given by the band, anyway. Oasis were scheduled to play a pair of shows in Shanghai and Beijing in early April and said in a statement that they were “bewildered” by the decision, which came just three weeks after the shows were announced.

“According to the show’s promoters, officials within the Chinese Ministry of Culture only recently discovered that Noel Gallagher appeared at a Free Tibet Benefit Concert on Randall’s Island in New York in 1997, and have now deemed that the band are consequently unsuitable to perform to their fans in the Chinese Republic … during its 60th anniversary year,” the statement reads.

Leaving aside the question of just exactly what or where the “Chinese Republic” is, the government-ordered cancellation is bad news for Chinese music fans, even those who aren’t particularly keen on “Wonderwall” and everything that followed.

Here’s an incomplete list of some of other musicians who played that day at Randalls Island: U2, R.E.M., Eddie Vedder, the Beastie Boys, Alanis Morissette, the Foo Fighters, Sonic Youth, the Mighty Mighty Bosstones, a Tribe Called Quest and Ben Harper. So the ban on Oasis might mean no shows by Bono, Pearl Jam or Alanis in the Middle Kingdom either, although Sonic Youth did play Beijing last year without any problems.

The Chinese government is hypersensitive regarding foreign artists performing here, particularly since last March, when Bjork – another singer who was on the stage that day in 1997 – finished a concert in Shanghai with her song “Declare Independence” and shouted “Tibet! Tibet! Raise your flag!” over the final bars. There was some chatter among Chinese music fans about what the notoriously unpredictable Gallagher brothers might do on stage.

(It’s not just the Tibet issue that gets the censors back in their 1970s frame of mind. All major foreign acts need to submit a setlist to the authorities before performing; the Rolling Stones were famously made to drop several songs with “suggestive” lyrics before they were allowed to make their 2006 debut in China. “Brown Sugar,” “Honky Tonk Woman” or “Beast of Burden” all got excised for fear of what hearing such songs live might do to the locals.)

In my books, if the Chinese authorities were going to ban Oasis for a perceived offence to the people of China, they should have targeted the other Gallagher, Noel (the one with the unibrow who writes most of the better tunes), who made a far bigger error when he referred to Shanghai – maybe you’ve heard of it, population 18.9 million – as “the middle of nowhere” in an interview with That’s Shanghai magazine.

The good news is that an April 7 Oasis show in Hong Kong is apparently still going ahead. “One country, two systems,” the formula under which Hong Kong was absorbed back into China in 1997, apparently means one concert for 1.3 billion people.

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