The vilest corruption of Buddhism by one who pretends to be a formost
contemporary interpreter of the religion - the Dalai Lama no.14:
"I am puzzled by the Dalai Lama's failure to act decisively in this
situation, and by his decision not to advise people to consider
their dependents before killing themselves," said Robbie Barnett,
director of modern Tibet studies at Columbia University.
And the very sick - if not the sickest of all - lamas' "honor-based"
politics:
"Many people see themselves as socially insignificant, particularly
younger women, so it seems to them more reasonable that they should
sacrifice themselves for the honor of the community as a whole - as
the community leaders, the monks, had already done," said Columbia's
Barnett.
In article <3439520.TWK781D6ep@Dharma>,
Peter Terpstra <
peter.t...@gmail.com> wrote:
>lo yeeOn wrote:
>
>> Khan's revenge against the treacherous lamas
>
>Hahahaha, you stories are getting even more fantasies :-)
You know your stories about Da Lama and his cohorts are more fantastic
than the allegory that I have posted.
Can you even see the irony of the shifting allegiance of the lamas -
going from the Mongols (when the Mongols were fearsome) to the
Manchurian Chinese (when they became fearsome) to now the CIA, and
hobnobbing with the British and the Germans at the same time when the
latter were trying to make an inroad into South Asia.
There is a good reason why the lamas-system has never produced a
government the world would want to recognize.
The lamas are slimy self-serving animals who exploited the Tibetans
and harvested their labors with a religion which pleads rejection of
worldly desire and compassion for all forms of life.
Everything I say is on the internet or printed on pages of books. I
only post to make sure that when you post nonsense, people can see the
truth when they see the evidence that I provide in my follow-ups.
And precisely because of my integrity, you are nervous with my posts.
You are the one who created the noisy distraction with non-sequitur
subject lines like "Who Are You" or "WHO ARE YOU". But it is not
going to hide the fact that your lama stories are not going to fly.
lo yeeOn
1) Let the lama politics be eternally buried:
--------------------------------
2) Subject: The Tibetans are smiling and that makes Theurang unhappy!
So where is this Tibetan writer's compassion? Re: They treat us like
animals By Theurang (Tibetan writer)
In article <7167513.oz1WfLRYUc@Dharma>,
Peter Terpstra <
peter.t...@gmail.com> wrote:
>"They treat us like animals"
>Tuesday, 7 May 2013
>
>Tashi Rabten (pen name: Theurang) is a Tibetan writer, poet and editor
>who is serving a four-year sentence in Mianyang Prison,
>Sichuan Province. He graduated from North-West University for
>Nationalities and edited the now-banned Tibetan language
>journal "Shar Dungri" and also published "Written in Blood", a
>compilation of his poems, notes and writings on the situation in
>Tibet following the 2008 protests.
>
>In this essay, translated by TCHRD, the writer condemns the cultural
>insensitivity of Chinese tourists and the commercialization
>of Tibetan culture as the number of Chinese tourists continues to rise,
>exerting immense pressure on the fragile ecology and
>landscape of the Tibetan Plateau.
>
>They treat us like animals
Bad title! 'cos it's making a false advertisement.
A reader's normal response to the words "They treat us like animals"
is that of "They treat us badly".
The article below doesn't convey that kind of imagery. It's easy for
an average reader to say that the author is belly-aching. "What's he
complaining about? Tourists giving indigenous people money who are
all too happy to accept? Tourists snapping pictures at anybody in
sight? Tourists sharing the surrounding of monasteries with the
indigenous people? Jeez-Louise, what kind of times are we living in
today? Even if there are no tourists in London or New York, CCTV are
still all over the respective city, constantly monitoring every face
in its sight.
And the news media has just finished praising these CCTV cameras in
Boston for the speed with which the FBI succeeded in identifying the
bombing suspects.
And when you think about it, perhaps these tourist cameras may also
serve as a socially (in addition to the individually) useful function
of capturing the faces of a few potential self-immolation inciters
among the monks near the monasteries. How about that for a win-win
situation?
Also, if you read Heinrich Harrer's Sieben Jahre in Tibet (Seven Years
in Tibet), you'll learn that Da Lama had several expensive telescopes
in his possession. And he had some of them mounted on a balcony at
his Potola Palace residential quarters overlooking the town of Lhasa.
There he enjoyed peering into his telescopes to check out what the
people were doing in their gardens.
Harrer observed that many of Da Lama's subjects would, as soon as they
discovered that they were being watched and studied, quickly remove
themselves from plain view. And they would explain that they didn't
want to "sadden the heart" of their young ruler.
So, we can see that snooping is not a new phenomenon in Tibet. The
only difference is that today a tourist can aim his/her camera at you
if you are on a street while during the years when Da Lama was still
the ruler of Tibet, only he was privileged to watch over your every
moves.
So, Theurang, author of "They treat us like animals", really does not
have a legitimate complaint against either the tourists who have been
flocking to Tibet these days or the Chinese government for promoting
tourism over there.
Actually, the author is quite bitter about his fellow Tibetans who are
all too happy to earn some money by being the locals who know their
way.
What makes me laugh and cry at the same time is to witness the
smiling faces of the Tibetan masses lured by hard cash. . . .
. . . When tourist vehicles arrive, ruddy-faced Tibetan women and
snot-nosed Tibetan boys rush into action with their horses. Holding
their breath, desperation in their eyes, they carry Chinese tourists
on their horses and walk up the mountains. Holding fifty-Yuan notes
in their hands, smiles written all over their faces, they kill their
time waiting for the arrival of other tourists. When I see them, I
wonder how a race that once conquered two-thirds of the world's
territory has now been turned into a bunch of soul-less slaves
serving other people. My dear fellow-countrymen, if we cannot paint
the bones of our ancestors in gold, the least we could do is not to
throw their gray hair in the wind.
But why did the author begrudge the masses for being materialistic
when the Dalai Lamas for generations have been so glad to collect gold
watches, diamond music boxes, all kinds of jewels, and tons and tons
of gold bars and gold coins? Why can't he have a little compassion
and share the joy of his own people whose parents or grandparents were
serfs working in extreme conditions just to have food in the stomach
in the end of the day while the abbots and landowners lived like
kings?
While I can sympathize with Theurang, the author, for his sentimental
yearning for an era that is gone, there is no suggestion whatsoever
that "They treat us like animials".
Actually, the author is extremely confused about that certain "race
that once conquered two-thirds of the world's territory" that, in his
view, "has now been turned into a bunch of soul-less slaves serving
other people". Be a little more kind to your own people and a lot
less assured of your righteousness, will you?
First, as you know from history, there might have been a "race" that
"once conquered two-thirds of the world's territory", if you want to
discount the Americas and Africa as well as much of the rest of the
planet, but it couldn't hold on to much of that territory for even a
hundred years. Part of the reason, about which many historians can
readily agree, is that the Mongols weren't sufficiently sophisticated
to rule that amount of territory, once they got off their horses and
put their swords away.
Second, the Tibetan masses didn't have a chance once they were turned
into serfs serving the monks after the latter figured out how to use
religion to make them superstitious, illiterate, and willing to work
for the ruling class practically for free for their entire lives and
still expect to reincarnate as worms in the next life.
Given the historical context, the Tibetans never had a choice. They
were only liberated when the CCP came and wrested the power from the
landowners and the abbots, and outlawed serfdom and instituted land
reform.
Theurang can fill himself with "anger" and let "resentment boil in"
his own heart. But what he has described lends plenty of support to
the Chinese government's claim that the West's accusation that it
represses the Tibetans is a lie.
China's ruling class has no incentive to repress its minorities
because there are so many of them in substantial numbers. If they do
not repress the Miao or the Manchu, for example, then what motivation
is there for them to selectively repress the Uighurs or Da Lama's
followers, other than the facts that they are terrorists and
treacherous elements in the society who are wilfully working with
foreigners to destabilize the country to cause it to fall apart?
Thanks Theurang, your article does a lot of good to vindicate the
Chinese government - against the lies and distortions from the VOA,
RFA, and the like of BBC News' Damian Grammaticas.
lo yeeOn
>
> By Theurang
>
>During the summer, my homeland is filled with swarms of Chinese
>tourists. The rush of tourists means that elderly Tibetans are
>having difficulties circumambulating the monasteries. Covering their
>heads in robes, monks and nuns stand by gaping at the
>tourists in silence. When I see these images, when I think about them,
>I suffer from intense pain and despair. Anger and
>resentment boil in my heart. Today, under the crushing boots of
>foreigners, my homeland is suffering from degeneration and
>decay.
>
>Like swarms of ants unleashed by anthills, these increasing number of
>tourists are making preparations to settle themselves
>permanently on our lands. What makes me laugh and cry at the same time
>is to witness the smiling faces of the Tibetan masses
>lured by hard cash. Even the leaders of the nomadic villages have
>signed contracts to sell their lands. In the next two to three
>years, these visitors who call themselves tourists will settle
>permanently on our lands.
>
>When tourist vehicles arrive, ruddy-faced Tibetan women and
>snot-nosed Tibetan boys rush into action with their horses. Holding
>their breath, desperation in their eyes, they carry Chinese tourists
>on their horses and walk up the mountains. Holding fifty-Yuan notes
>in their hands, smiles written all over their faces, they kill their
>time waiting for the arrival of other tourists. When I see them, I
>wonder how a race that once conquered two-thirds of the world's
>territory has now been turned into a bunch of soul-less slaves
>serving other people. My dear fellow-countrymen, if we cannot paint
>the bones of our ancestors in gold, the least we could do is not to
>throw their gray hair in the wind.
>
>Tourists visiting from surrounding areas carry cameras of different
>sizes in their hands. Crowds of monks, elderly folks and "servicemen"
>bearing horses gape at the tourists when the latter take pictures of
>nomadic villages and rivers. One of the tourists pointed his camera
>at the strange-looking eyes of these Tibetans and took their
>pictures. When I saw this, I wondered: "When the tourist returns to
>his place, where would he advertize this picture and what sort of
>caption would he give it?" These thoughts gave me intense pain and
>despair.
>
>Why do these tourists point their cameras on the faces of elderly
>Tibetans and take their pictures? Do these tourists not have a sense
>of ethics and morality? If we turn around and point the camera on
>their faces and take their pictures, wouldn't they run away from us
>saying we are violating their rights? The fact that they keep taking
>pictures of our people, our mountains and our villages "despite
>knowing that such actions are unethical, immoral and illegal" clearly
>shows what kind of status our people enjoy. They treat us like
>animals lacking the ability of speech. They treat us as wage laborers
>who could be swayed in any direction by the lure of hard cash. They
>treat us as a race of ignorant barbarians. My dear fellow countrymen,
>as the saying goes, if sons fail to inherit the legacy of forefathers
>or if the thread fails to inherit the legacy of needles, others would
>keep trampling on our heads.
>
>What would happen if you visit a Chinese city and randomly point your
>camera on the face of a Chinese and take his picture? What
>consequences would you have to bear if you selfishly take pictures of
>homes, belongings and other precious objects of a city? How would the
>whip of laws chase you away if you trample upon the rights and
>liberties of people living in a city? Why can't the standards of law
>and ethics of the cities be applied equally in our nomadic
>grasslands? Why can't camera-holding tourists riding in cars and
>masses on horses enjoy equal status if human rights have a universal
>resonance? Like in the cities, why can't we put up signboards in
>nomadic grasslands declaring, "Taking pictures, peeing and spitting
>are strictly prohibited here!"
>
>
http://www.tchrd.org/2013/05/they-treat-us-like-animals/
3) Special Report: The mother who burned herself to death for Tibet
By Sui-Lee Wee BARMA, China | Thu Jun 6, 2013 1:49am EDT
http://www.reuters.com/article/2013/06/06/us-china-tibet-mothers-specialreport-idUSBRE95500Q20130606
The slim, rosy-cheeked mother of four was a devout Tibetan Buddhist, a
close relative says. But her visits to the Dzamthang Jonang monastery
this spring were out of character. So too were the spiritual mantras
Kalkyi had begun to chant several times a day, and the way she had
taken to prostrating herself in the monastery at least twice a day.
On the chilly afternoon of March 24, Kalkyi - who like some Tibetans
went by just one name - stood outside the monastery gates with about
200 to 300 other worshippers. She doused herself with gasoline and lit
a match. Flames instantly engulfed her, and as they did, she shouted
words that no one could make out.
Witnesses say it took less than 15 minutes for the blaze to kill
Kalkyi. She was 30 years old.
It was the ninth time in just over a year that a Tibetan mother had
set herself on fire, an especially startling statistic to emerge from
a grisly campaign of suicidal political defiance that shows no sign of
ending.
. . .
The escalating suicide toll has put the Dalai Lama in a bind. He has
called the acts "understandable," even as he says he does not
encourage them.
Several Tibet scholars have criticized his stance, saying his
reluctance to tell his people to stop has strengthened their resolve
to continue the fiery protests.
"I am puzzled by the Dalai Lama's failure to act decisively in this
situation, and by his decision not to advise people to consider their
dependents before killing themselves," said Robbie Barnett, director
of modern Tibet studies at Columbia University.
The Dalai Lama did not respond to requests for comment.
In an interview, Khedroob Thondup, the Dalai Lama's nephew, said his
uncle is in a "very difficult position." Even an appeal from the Dalai
Lama couldn't stop the self-immolations, he said. "This is not
something started by him and this is not something he can end."
"He feels these people are protesting because there are no
alternatives, that they are desperate," said Khedroob Thondup. "When
they self-immolate, they are asking him to return."
Lobsang Sangay, prime minister of the government in exile, said in an
interview the self-immolations are a political issue. The response
should come not from the Dalai Lama but from Sangay's government,
which discourages the suicides. The blame lies with Beijing - and so
does the solution, he says.
"All they need to do is reform their repressive policies, and
introduce liberal policies towards the Tibetan people, and solve the
issue of Tibet peacefully through dialogue," Sangay said.
That approach, called the "Middle Way" by the Tibetans, seeks a Hong
Kong-style autonomy for the region. But years of autonomy talks
between the two sides broke down in 2010. And the growing carnage has
added to the frustration some Tibetan activists have with the Middle
Way. They seek independence, not just autonomy, and advocate
non-violent ways of protest.
Xi, the new president, has said very little publicly about Tibet since
taking office in March. His late father, a liberal-minded former vice
premier, was close to the Dalai Lama. The Tibetan leader once gave the
elder Xi an expensive watch in the 1950s, a gift the senior party
official still wore decades later.
The younger Xi has shown no such warmth. During a trip to Tibet last
July, Xi vowed to crack down on separatist forces that he said were
led by the Dalai Lama.
State broadcaster CCTV aired a documentary in mid-May that blamed the
"Dalai Lama clique" for publishing a guidebook teaching Tibetans how
to set themselves on fire. The accusation was a reference to a blog
post by a former member of Tibet's parliament-in-exile, who advised
would-be suicides to maximize the impact through "military-like"
planning, such as having friends film the act. The Tibetan
government-in-exile denounced the post as "irresponsible".
HONOR THE COMMUNITY
Political stalemate and a suffocating crackdown are the standard
reasons given to explain the rising number of fiery suicides. But some
scholars and Tibetans say there may be more to the death of a woman
like Kalkyi than that.
Tibetans in China practice what some scholars call an "honor-based"
politics. "Many people see themselves as socially insignificant,
particularly younger women, so it seems to them more reasonable that
they should sacrifice themselves for the honor of the community as a
whole - as the community leaders, the monks, had already done," said
Columbia's Barnett.
As such, the second wave of self-immolations - mostly involving lay
Tibetans - has been a way to honor the 2011 deaths among the clergy
and give meaning to their sacrifice. What's worrying, Barnett said, is
that they are spreading rapidly among people - such as young mothers
like Kalkyi - who had not previously been drawn to overt defiance.
The township of Barma, called Zhongrangtang in Chinese, is remote,
poor and sparsely populated, with only 4,000 inhabitants. Women clad
in sheepskin garments hack at rocks with construction tools to make
gravel. Few speak Chinese.
One main road runs through the township, which sits 3,560 meters
(11,680 feet) above sea level and is surrounded by mountains dotted
with pine trees. About 96 percent of the people who live there are
herders, according to 2009 data from the website of the local county
government.
Kalkyi's husband, Truype, was one of them. A relative of Kalkyi
described the family as middle-class for the region. Truype made some
money selling his animals. He also built houses. They had sold one
home and were living in a second, a traditional, two-story mud-brick
structure. A month before she died, according to a relative, Kalkyi
said they had just finished work on a third, a modern stone building,
but had not yet furnished it.
In the summer Kalkyi and Truype would climb the mountains to gather
herbs and fungi to sell. Many Tibetan nomads are skilled at harvesting
"caterpillar fungi", a prized ingredient in traditional Chinese
medicine, which sells for 225,000 yuan ($36,700) per kilogram.
The couple had four children, who range in age from one to 10. In the
yard of their brick house, Tibetan prayer flags on a long pole now
flutter in the wind. A stone carving on the wall in front of her house
is inscribed with the Tibetan words: "Om mani padme hum," a
traditional Buddhist mantra that is also chanted as a prayer to the
Dalai Lama.
Kalkyi was uneducated. The Chinese government shut down
Tibetan-language schools in the 1990s, so she never learned how to
write, and she never attended the Chinese-language schools the
government opened in their place. When she got married at 20, she
wanted to learn Tibetan so she could pray, say those who know her. She
began going to the Dzamthang Jonang, an imposing structure that
consists of three different monasteries, surrounded by large
courtyards and smaller buildings.
Her friends and a family member who lived with her for two years
describe her as easygoing, a woman who liked chatting with the elderly
folk in her village. According to the relative and to Tsangyang
Gyatso, an India-based Tibetan who has contacts with Kalkyi's family
and friends, her family life was stable and she had no financial
problems.
In the weeks and months before she took her life, Kalkyi grew more
openly devout, those closest to her say, but she displayed no signs of
political radicalism.
"I never had any idea she would set herself on fire," the close
relative told Reuters on condition of anonymity. According to
neighbors, her husband Truype was also caught off guard.
Reuters was unable to speak to Truype. Police stopped Reuters
reporters en route to his home and detained them for six hours before
ordering them to leave for Chengdu, the provincial capital.
In the immediate aftermath of Kalkyi's death on March 24th, monks from
the Dzamthang Jonang monastery carried her body into the main hall, as
Chinese security forces and military locked down the area.
Tibetan culture requires a body be kept until an astrologer determines
the most auspicious date for a cremation ceremony. But Chinese
authorities ordered that Kalkyi's ceremony be completed by midnight,
witnesses say. Even so, despite a large military presence, that
evening some 4,000 people gathered on the monastery's grounds for the
ceremony, according to local residents.
The close relative has come to believe that Kalkyi's decision to
sacrifice her life was meant to honor the Tibetan community. "She
might have thought that since she didn't go to school, this was the
only way she could do something for her country."
"Right after her fiery protest," he said, "I was very sad, but then I
was really, really happy, because even a young woman can sacrifice her
life for such a big cause, a nation's cause."
To the Chinese government's alarm, they continue to do so.
Less than a month after Kalkyi killed herself, a 20-year-old woman
named Chugtso trekked from her home to the Dzamthang Jonang
monastery. On April 16, at around 3 p.m., she set herself ablaze,
dying in almost the same spot as Kalkyi.
Chugtso was the mother of a three-year-old boy.
(Additional reporting by Terril Yue Jones and Beijing Newsroom in
Beijing, Frank Jack Daniel in New Delhi and Stephanie Ulmer-Nebehay in
Geneva. Editing by Bill Powell and Bill Tarrant)