FW: [WTNN] World Tibet Network News -- January 30, 2011
Alex Bunjes
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Isue ID: 2011/01/30Compiled by Nima Dorjee
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Contents
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1. Karmapa quizze, gets Dalai Lama's backing
2. Every penny accounted for: Karmapa lawer
3. Five Reasons on Seeking Refuge Status in India, Says 17th Karmapa
. Karmapa had come to India owing to Chinese pressure'
5. Tibetans rlly support for Karmapa at Dharamsala
6. Tibetan Parliament extend suport to Karmapa (Tibet.net)
7. His Holiness the Dalai Lama Leaves for Soth India
8. Religious harmony
9. Zoege monk arrested from Chengdu hospitl
10. Chinese journalist says he was fired for being too outspoken abou
Tibet, corruption
11. China to build three grand economic zones in Tibet
12. China wants to double Tibet tourism by 2015
13. Chinese authoritiesrename and rebuild quake-struck Tibetan area;
Tibetans excluded from plnning
14. Three more Tibetan writers sentenced to prison
15. Obama-Hu Sumit: the Good, the Bad & the Ugly
16. Tibetan Election Commission registrs more than 3200 voters after
fresh registration
17. OPINION: What I wnt from my Kalon Tripa candidate
18. Where Does the Money Come From?: Wy Tibetan Democracy Needs
Campaign Finance Transparency
19. Vancouver's ibetan Community Demanding an End to the Looting of Tibet
Protesters Tll Investors to Stay Out of Tibet
20. Music speaks for free Tibet: Kelang Chukie Tethong
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1. Karmapa quizzed, gets Dalai Lama's backig
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Press Trust Of India
Dharamsala/Shimla, January 30, 2011
Fist Published: 22:08 IST(30/1/2011)
Police today questioned the Karmpa who got the backing of Tibetan
spiritual leader, the Dalai Lama, even as they arrested two mor persons
in connection with the seizure of foreign currency worth ove Rs 7.5
crore from the offices of a trust backed by him.
The Karmap denied any Chinese links and said the charges against him
were "grossl speculative and without foundation".
A team of state police offcers put about 50 questions to Karmapa Ogyen
Trinley Dorje at Gyuto Mnastery at Sidhbari but he feigned complete
ignorance about the foreign urrency and other documents recovered from
there.
The police sad they had given him the set of questions pertaining to
the recovery of mney and functioning of the Monastery but he completely
dissociated himslf with the developments and maintained that the
affairs of the Trust were managed by Shakti Lama and Gompu Tshering and
is role was only confined to "preachings" as a religious head.
The team,led by Additional Superintendent of Police, Una, K G Kapoor,
gave th questionnaire that was in English and he replied through aninterpreter, Inspector General of Police P.L.Thakur told PTI noting tht
the investigations were on and the Karmapa might be questioned again
ater more information and inputs were available.
Karmapa denied all allegtions and said the money was donated by
devotees, who come from all over he world and belonged to the Trust.
Dharamsala-based businessman K P Bhrdwaj and Manager of Ambala branch
of the Corporation Bank D K Dhar were arrested last night following
raids conducted at the rsidence and hotel of Bharadwaj and clues
provided by him during questioning with regard to the money trail, the
IGP said.
With this, the number of people taken into custody has risen to five.
Backing the Krmapa, the Dalai Lama told reporeters in Bangalore, "He
(Karmapa) is an important Lama" and demanded a thorough probe into the
seizure of foreign currency.
Apparently explining the huge Chinese currency haul, the Dalai Lama
said, "The Karmapa has many devotees including from China ...Some money
would have naturally beingreceived by him... There has been some
negligence... (It is) better no to have a thorough investigation."
A statement by the Karmapa's office said,"We categorically deny having
any link whatsoever with any arm of the Chiese government and like to
state that the allegations being levelled aainst the Karmapa and his
administration are grossly speculative andwithout foundation in the
truth as everyone who knows the history of or lineage and struggle is
surprised by the allegations."
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2. Every penny accounted for: Karapa lawyer
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Lalit Mohan
Tribune News Service
Dharamsala, January 30The office of the 17th Karmapa, Ugyen Trinley Dorjee, today tried to
cear the air regarding the Tibetan leader¹s Chinese connection and
foregn currency recovered from his monastery.
The Karmapa¹s lawyer, Naresh Mthur, said every penny collected by the
police from the Kagyu monasery is accounted for.
³The foreign disciples of Karmapa make offering in their respective
currencies when they visi him here. In 2003, we had provided
information to the Enforcemet Directorate of the Income Tax Department
regarding the offerings madeby visitors in foreign currency,² he claimed.
³We have applied to the Indian government for getting the offerings
recived in foreign currency legalised. The application is pending,² he
sid.
Mathur also said Karmapa did not have any direct connection ith cash
offerings made to him. ³The staff posted at Karmapa monastey used to
deposit money at Lovrang bank, a Tibetan establishment,² sai Mathur.
A spokesman of the Karmapa, Topden Tsering, said the theories regarding
Chinese link of their leader were baseless. He added there were five
reasons ehind the Karmapa leaving China.
The first reason was that despite te fact that China has recognised
him, there was pressure on the Karmapa to recognise the Panchen Lama
istalled by the Chinese government. Secondly, the Karmapa was hading
the Kagyu school of Tibetan Budhism, but all the teachers of thislineage lived in India. Thirdly, he wanted to see the Dalai Lama. Te
Karmapa also wanted to visit the Rumtek monastery in Sikkim, theseat of
Karmapas.
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3. Five Reasons on Seeking Refuge Status in India, Says 17th Karmapa
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Sunday, 30 Januar 2011 18:56
YC. Dhardhowa, The Tibet Post International
Dharamshla: Addressing the press conference, held at Gyuto monastery in
Dharamhala on Sunday (30 January), Tibetan spiritual leader, the 17th
KarmapaOgyen Trinley Dorjee explained that there were five reasons why
His Holness came to India to seek refugee status. The advisor to
Karmapa office nd Former Indian Ambassador to Mangolia, the Tibetan
Finance Minister, sering Dhondup, Indian high court lawyer Naresh
Mathur, several membes of Tibetan parliament in exile and
representatives of five Tibetan NGOs were attended the press meeting.
The statement of the 17th Gyawang Karmapa Ogyen Trinley Dorje, which
was delivered by Karma Topdn, Spokesperson of Karmapa Reception
Committee in Sikkim was aimed at qelling the groundless allegations
leveled against the Karmapa. The pressconference, which was attended by
major Indian and Tibetan media network addressed the speculation that
the Karmapa is a "Chinese spy" and "possessed moneythrough illegal
deals" which have appeared in the Indian media.
"The frst reason was that the Chinese are beginning to put pressure on
him to g against the Dalai Lama and to support the Panchen Lama
selected by tem [Chinese government]. The Karmapa did not want to be
put in this postion of going against the Dalai Lama. So he decided to
leave Tibt," Karma Topden explained.
"The second reason for coming to India was that he wanted to complete
his spritual studies. For the completion of his spiritual studies, he
has toreceive the oral teachings according to Karma Kagyu tradition
from thegurus of his lineage who had also received them directly from
the 16t Karmapa directly, his predecessor. All these gurus were in
India. nd since they could not come to Tibet to give these teachings,
he decded to come to India so that he could receive the teachings and
cmplete his spiritual education," he continued.
"The third reason was that he wanted to see the Dalai Lama and to
receive His Holiness' blessings."
"The fourth reason was that he had heard a lot about the activities of
hs illustrious predecessor, the 16th Karmapa, all his activities in
Indi and in Sikkim where he settled in Rumtek Monastery which became
his hadquarter in India. As he heard a lot about this, he wanted to
come to Inia to visit and see these places. Also he had heard a lot
about the actiities of his predecessor in India from where traveled to
other countries and spread the words of Dharma and set up varius Karma
Kagyu centres all around the world. So the 17th Karmapa wante to follow
the footsteps of the 16th Karmapa. Believing and knowing tha India is a
free country unlike Tibet, where there is suppression an religious
freedom is not allowed, he had come to India so that he could freely
gain spiritual knowledge from his gurus and freely practice and peach
Dharma in India and in the rest of the world. That was the man reason
for his coming to India."
"Fifthly, when he came to India he was given refuge in India. He is very
grateful for the refuge iven to him by the government and people of
India and for all the courtsies and hospitalities shown to him
throughout his stay in India. Hecontinuous to be very grateful and
shall remain grateful always to th people and government of India.
Throughout his stay in India, he hasbeen conscious of his obligations
to India and he has prayed for the elfare of the people of India and he
continues to do that even now."
In concluding the press statement from the Karmapa he added, "he assres
me that he has not done anything while in India in any way to undermie
and harm the interest of India. India is his second home and he is hapy
here. He looks forward to India becoming a powerful and prosperou
nation. He has no intention in any way of undermining anything agaist
the interest of India. This is what he has asked me to convey."
Following this announcement a number of Tibetan NGOs have also issued
staements, fully supporting the Karmapa. "The Tibetan people across th
world are deeply hurt by the baselesss allegations of Chinese links on
the Karmapa ater the police raids at his exile residence on 27 and 28th
January, 2011 The media has gone overboard and spread speculations of
"ChineseLinks" which are totally baseless and cannot hold any evidence."
Adding, "His Holiness the 17th Karmapa is nt only the leader of Kagyu
sect of the Tibetan Buddhism, but Buddhists cross the world. He has
been recognised by Tibet's spiritual an political leader His Holiness
the 14th Dalai Lama as the 17th Karmapa i the tradtion of the Tibetan
Buddhist that is more than 900 years old. Mreover, Ogyen Trinley Dorjee
has been living in exile receiving his traditional Buddhist educations
in Dharamshala."
The five Tibetan NGOs TYC, TWA, Guchusum, NDPT and SFT made the
statement on behalf of theTibetan people, who protest in absolute terms
the allegations of "hinese Link" with the Karmapa, "We have absolute
faith and trust in His oliness and Tibetan people revere him and hold
him in high esteem."
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4. Karmaa had come to India owing to Chinese pressure'
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HT Correspondent , Hidustan Times
Shimla, January 30, 2011
First Published: 21:36 IST(30/1/011)
Amidst the mounting pressure to reveal the source of unaccounted mney,
particularly stacks of Chinese Yuan found at Gyuto Tantric monastery
17th Karmapa Ogyen Trinley Dorje aides got into damage control mode.Denying Karmapa ³ link to China¹, Ogyen Trinley Dorje aides said thatTibetan spiritual leader came to India owing to pressure mounted by
China to g against Dalai Lama.
Karma Topden former Indian ambassador to Mongolia o Sunday explained
that Ogyen Trinley Dorje¹s flight to India eleven yearsago was fallout
of the mounting pressure from Chinese to support Galtsen Norbu, Panchan
Lama the second highest spiritual head next to Dlai Lama that had
been appointed by communist regime. ³ The Karmapa didnot want to be put
in this position of going against the Dalai Lama. So he decided to leave
Tibet,² said Topden.
Going further Topden gave serie of other reasons for Karmapa¹s escape
from Tibet, when he reached Dharmsala in January 2000, to meet Dalai
Lama. Topden who is also Spokesperso of Karmapa Reception Committee in
Sikkim, said that Ogyen was keen o receive oral teachings according to
Karma Kagyu tradition from gurs of his lineage who had also received
them directly from the 16th Karmpa directly, his predecessor, as they
now reside in India. ³The hird reason was that he wanted to see the
Dalai Lama and to receie His Holiness' blessings² said Topden.
Topden minced no words to admit that 17th Karmapa had been nurturing
desire to visit Rumtek monastery which is no forbidden for him due the
dispute over rightful claimant. Sharamapa Rncpoche second in the
hierarchy of Kagyu lineage had selected Thay Dorje as reincarnate of
16th Karmapa. Thaye Dorje now resides in Kaligpong in West Bengal. ³ As
he( Ogyen) heard a lot about this, he wanted o come to India to visit
and see these places. Also he had heard a lt about the activities of
his predecessor in India from where traveled toother countries and
spread the words of Dharma and set up various KarmaKagyu centers all
around the world² said Topden.
³Believing and knowing that India is a free country unlike Tibet, where
here is suppression and religious freedom is not allowed, he had come
toIndia so that he could freely gain spiritual knowledge from his gurus
nd freely practice and preach Dharma in India and in the rest of th
world² said Topden.Karmapas, aides on behalf of their spiritual
expresse their gratitude to government of India for giving refuge to
Ogyen Trinley Dorje.
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5. Tibetans rlly support for Karmapa at Dharamsala
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Ht Correspondent, Hindusta Times
Shimla, January 30, 2011
First Published: 20:33 IST(30/1/201)
Three days after Tibetan spiritual leader was caught in cashcontroversy, Tibetan exiles on Sunday rallied support for 17th Karmaa
Ogyen Trinley Dorje. On call given by Regional Tibetan Youth Congress,
exiles from different walks of life staged a candle light vigil to
exhibit their support for
17th Karmapa Ogyen Trinley Dorje at Gyoto Tantric Monastery. Tibetans
majority of them from monk community offered prayers chanting
traditional Tibetan mantras.
"We are deeply hurt that our Lama who we revere and keep in high esteem
has been alleged fo having ŒChinese links'" by the media. We protest
such reports²said Tenzing Tsundue, poet and Tibetan activist.
Protestors took ound of the temple and later gathered at courtyard of
the monastery.
Th speakers expressed their support with the 17th Karmapa at the
monastery. Officials of the central Tibetan administration did not
partiipate in the vigil.
"Allegations of Chinese links are unfounded. Karmpa is innocent in this
matter" said Sonam Dorje, president of reional chapter of Tibetan Youth
Congress addressing the Tibetans dring the vigil. "We thank the Indian
government for all the support he Tibetans had got from the Indian
government all these years," said Sonam, while he proclaimed that 17th
Karmapa ws innocent and nothing to do with stacks of money found at
Gyuto Tantrc monastery.
Dorje who is also the general secretary of Indo-Tibetan friendship
society said that Tibetans would rally more support for Tibetans if the
need be. Tibetans from the settlements of Birh, Battu, Tashijong,
Gopalpur and had participated in the candle light vigil even as 17th
Karmapa remained closeted in his small room at the monastery.
Manwhile the Tibetan government- in exile guardedly backed the Karmapa
b posting the statement at their officials website which declared
Karmapa innocent.
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6. Tibtan Parliament extend support to Karmapa (Tibet.net)
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[Sunday, 30 January 2011, 10:00 a.m.]
The English trnscript of the statement made by the Tibetan Parliament¹s
Standing Comittee during a press conference presided over by the
Speaker at the Parliamentary Secretariat in Dharamsal on 29 January
2011 follows:
We would like to thank journalists from the Tibetan radio services and
other media organisatios for attending today¹s press conference at such
a short notice.
Thereseems to be different speculations in the Tibetan society on the
isue of related with Gyuto Monastery of the 17th Gyalwang Karmapa Ogen
Trinley Dorje. More importantly, we can not say what kind of news has
pread inside Tibet. So in order to convey clear information to Tibet,
we have organised this press conference paticularly with reporters from
the Tibetan media organisations.
On hearing about the issu yesterday, the Standing Committee of the
Parliament had expresse deep concern as the members met in the
afternoon of 28 January. As e discuss how the issue has originated, it
was agreed to seek an audience with Gylwang Karmapa. If it was not
convenient to meet him, we thought t would be helpful to get a clear
information by meeting with other leadig officials of the monastery.
Accordingly, Speaker Penpa Tsering accompaied by Geshe Thubten Phelgye,
Geshe Monlam Tharchin and Lopon Sonam Tenphel f the Standing Committee
visited the monastery at 3:30 PM. Many journaists were present at the
monastery. We first met the monastic official. Later, during our
audience with Gyalwang Karmapa, we found him completly at ease, which
clearly shows that he has nothing to do with any wrongdoing. We,the
Standing Committee, conveyed our deep concern to him and to extend
whatever cooperation if needed be to avert the occrrence of such issues
which bring disrepute to Gyalwang Karmapa. The main objective of our
visit was to show our solidrity with Gyalwang Karmapa.
During the audience, Gyalwang Karmapasaid he has no knowledge about the
issue since he does not interfere in such matters. His statement
reinforces the confirmation of our elief that he has no personal
connection with the issue. This has beenour firm belief.
We have a system in our monastery based on which we ca explain the
source of the current amount of money. We firmly belief and e can say
in definite terms that these come as religious offerings from the
follower and dvotees. As the Indian journalists raise serious doubts
about the mone¹s source, we got the opportunity to clarify them. We
clearly stated tha the allegations of Gyalwang Karmapa as an "agent of
Chinese government" and ³possessingmoney through illegal deals² are
totally baseless. Through this press onference, we want to convey this
information to the Tibetan people living inside Tibet.
As far as Gyalwang Karmapa i concerned, he put his life at risk by
coming into exile from Tibet at a tender age. During his stay at Gyuto
Monastery in India, he has o live under the control of the Indian
security officials and he hasno freedom to move freely as he wishes to.
This is the fact that we all know. All his programmes are being made
undr the supervision of the Indian government. Those who are seeking
his auience have to obtain prior permission from the Indian police
authorities. For instance, we were also friskd before our meeting with
him yesterday. There is no reason to proest since the security
officials are carrying out their duty. So the poice have knowledge
about every detail of the offerings made to Gyalwang Karmapa and it is
not that they know nothing about th matter. Owing to the remarkable
deeds of the Karmapa lineage, it enjoys the trust and faith of followers
and devotees from across the wrld such as Singapore, Thailand, and
western countries and in Tibet who mke offerings. In our society, he is
one of the spiritual head of schoolsof Tibetan Buddhism, highly revered
and respected by the Tibetan people. Personally he has been
concentrating on his spiritual studies, promotion of Buddhsm and world
peace, and protection of environment, thereby making great ervice to
Tibet¹s political and spiritual cause. Hence there is absolutely no need
to doubt and there exist no ground for that o happen. We wish to make
this clear.
Regarding the monastery¹s financial management, Gyalwang Karmapa does
no make detail inquiry about what and how much offerings are being
presentd to him on the throne by the devotees. ³I do not interfere in
thse matters², he told us yesterday. All the financial matters are
managed by the administrative staff. Their lack of knowledge about legal
procdures has led to the negligence in maintaining proper account of
themoney. On the matter which is not in line with the country¹s law, we
hae to respect the result of the ongoing investigation being carried
out by the Indian government. Otherwie, issues arising out of this
matter to denigrate the reputation of Gyalwng Karmapa are completely
baseless.
The Central Tibetan Administratio and the Kashag are making efforts on
its part to extend whatevernecessary help and cooperation to Gyalwang
Karmapa. Similarly, the Tibetan Parliament-in-Exile firmly support the
truth of the mater and we are ready to offer whatever necessary
guidance and co-operaton until the issues become clear.
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7. His Holiness the Dalai Lama Leaves for South India
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Friday, 28 January 2011 22:16Tibetan Official Media: Tibet Net
Dharamshala: Tibet's spiritual and political leader His Holiess the
Dalai Lama left Dharamsala today for a visit to the south Indin state
of Karnataka from 30 January - 6 February 2011. The highlights of the
visit include the inauguration of memorial of late Shri S ijalingappa,
the first chief minister of Karnataka, who helped in the reabilitation
of the first batch of Tibetan refugees in south India; interaction with
tudents at St Josephs College and a public talk on 'Finding Happines
in Troubled Times' in Bangalore.
On Saturday, His Holiness will inaugurate S Nijalingappa's newly-built
memorial on the outskirts of Chitradurga, which is located some 500 km
from Bangalore. Late Nijalingappa, who was the Karnataka state's first
chief minister from 1956 - 1958 extended support to rehabilitate the
first batch of around 3,000 Tibetan refugees at Lugsung Samdupling
Tibetan Settlement at Bylakuppe. Chief minister B S Yeddyurappa and
leader of opposition Siddaramaiah will attend the function. The trust
formed after his demise on 8 August 2000 has been striving to build a
befitting memorial at the tome of the great soul for guiding the future
generation. "The existing buildings beside the tome include a library,
computer room, class rooms, conference hall, audio-visual room, prayer
room and others. A research centre attached with a workshop, hostel
blocks for both men and women have also been planned as part of the
existing buildings," S Sivashankarappa, chairman and founder trustee,
told the Times of India.
His Holiness will visit St Joseph College of Arts and Science on Sunday
morning. Following his address, there will be an questions and answers
session and a 30 minute cultural programme with Tibetans, North-East and
other dances. Speaking on the visit, the college principal Dr Ambrose
Pinto said: "His Holiness the Dalai Lama is the symbol of love and peace
and a universal leader. Supporting His Holiness the Dalai Lama means
denouncing oppression and suppression, and as well as announcing hope,
determination, and brotherhood." There are 116 Tibetan students in the
college."
In the afternoon, His Holiness will give a public talk on 'Finding
Happiness in Troubled Times' organised by the Foundation for the
Preservation of the Mahayana Tradition (FPMT) and Choe Khor Sum Ling at
the National College Grounds, Basanavagudi. Watch live webcast of the
talk on dalailama.com from 2:30pm - 4:00pm Indian Standard Time.
His Holiness will then leave for Doeguling Tibetan settlement in
Mundgod, where he will inaugurate Rato monastery on 31 January and give
religious discourse at Drepung Lachi Monastery and Gaden Shartse
Monastery from 1 - 5 February. On 6 February His Holiness will confer a
Buddha Maitreya Blessing Empowerment (jampa gonpo jenang) followed by a
long life offering ceremony at Gaden Shartse Monastery.
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8. Religious harmony
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TNN, Jan 29, 2011, 12.04am IST
The inability of human beings to control their agitated minds is the
root cause of man-made problems. Thanks to the tremendous stride in
technological advancement and human intelligence in recent times, the
quality of research on both the inner and physical world has reached
higher levels. However, the world is also facing a lot of new problems,
most of which are man-made.
More than a thousand years have passed since the great religions of the
world flourished, including Buddhism. During those years, the world had
witnessed a lot of conflicts. I acknowledge the fact that different
religions of the world have provided many solutions about how to control
an agitated mind. However, I still feel we have not been able to realise
our full potential.
According to Buddhist philosophy, happiness is the result of an
enlightened mind, whereas suffering is caused by a distorted mind. A
distorted mind, in contrast to an enlightened mind, is one that is not
in tune with reality.
Any issue, including political, economic and religious activities human
beings pursue in this world, should be fully understood before we pass
our judgement. I want to emphasise the importance for practitioners to
sincerely believe in their respective religions. It is very important to
distinguish between "belief in one religion" and "belief in many
religions".
The former directly contradicts the latter. In the past it was not a
major problem because nations remained aloof from each other with their
own distinct religion. However, in today's close and inter-connected
world there are so many differences. For example, there have been a lot
of religions in India. Despite this, the fact is that these religions
have been able to coexist with each other, and the principle of Ahimsa
has really flourished in this country. Even today, this principle has a
strong bearing on every religion. This is very precious and Indiashould
really take pride in it.
In such a society it is very important to have harmony and respect
amongst the different religions so we must distinguish between belief
and respect. Belief refers to total faith, which you must have in your
own religion. At the same time you should have respect for all other
religions.
If a harmonious relationship is established amongst societies and
religious beliefs in today's multi-ethnic, multi-religious and
multi-cultural world, then it will surely set a very good example for
others.
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9. Zoege monk arrested from Chengdu hospital
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Phayul[Tuesday, January 25, 2011 16:05]
By Kalsang Rinchen
Dharamsala, January 25 The Public Security Bureau of Zoege County in
Tibet¹s Sichuan province have arrested a Tibetan monk on January 15, the
Voice of Tibet reported. Soepa Gyatso, a monk of Tenzar Drenpa monastery
in Zoege, and another monk had gone to a hospital in Chengdu, the
provincial capital, for medical treatment. However, officials from the
PSB arrested Soepa from the hospital without stating any reason or
charge against him.
A Tibetan who had arrived from Zoege has told the radio service that
Soepa had been to India some years back. ³He was known for his
dedication for public welfare, and his works to create environmental
awareness in our locality,² the source said.
The Chinese authority appears to have, according to the source, felt
that Soepa was actively involved in environmental campaign and anti
shugden (deity whose worship the Dalai Lama discourages) under the
exiled Tibetan leader¹s influence. China regularly reviles the Tibetan
leader calling him a "separatist" and arrests Tibetans for affiliation
or devotion towards the Dalai Lama.
The source added that Soepa had been summoned by local PSB officials
earlier in the past for questioning and warned against engaging in such
campaigning activities. ³He was told by the authorities that if he did
not stop engaging in such activities
Currently, there is no information about where Soepa is being held by
the authorities.
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10. Chinese journalist says he was fired for being too outspoken about
Tibet, corruption
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By Alexa Olesen (CP) 20 hours ago
BEIJING, China ‹ A Chinese journalist known for being critical of the
government said Friday that he's been fired by one of the country's most
daring media companies for refusing to tone down his writing, the latest
sign of China's tightening grip on press freedom.
Chang Ping, a former editor and columnist for publications owned by the
Southern Media Group, said the dismissal wasn't linked to any single
piece of writing but rather his consistently critical tone.
China's censors routinely scrub domestic news and online content of
material they consider destabilizing or threatening to the communist
leadership, but the Internet is so vast and porous that forbidden
information increasingly gets through to the public. This has emboldened
many Chinese journalists and publications to push the boundaries in
their reporting, a trend the government is trying to contain.
Chang's employer confirmed he had been let go but wouldn't say why.
"Chang Ping's contract expired and it was not renewed," said a woman
surnamed Deng who answered the phone at the Southern Metropolis Daily,
one of the papers Chang used to write for. She said editors were too
busy to be interviewed and that the paper had nothing more to add about
the situation.
Chang, 42, drew fire from authorities and other domestic columnists in
2008 when he wrote an editorial saying that foreign media should be
allowed to report firsthand on bloody ethnic riots in Tibet and
advocating dialogue between the Chinese government and the Dalai Lama.
He's also written about corruption and China's need for greater
political and personal freedoms.
Southern Media Group's two main publications, Southern Metropolis Daily
and Southern Weekend, stopped publishing his commentaries six months
ago, he said.
The Guangzhou-based writer said that he thought his dismissal was part
of a Chinese campaign against free speech and press that has intensified
since jailed democracy activist Liu Xiaobo was awarded the Nobel Peace
Prize in November.
"I am very angry that I've been punished for my words," Chang said. "The
bigger picture, the background is that I am not the only one. There have
been other editors recently with other papers that have been dealt with
as well."
He cited two recent incidents documented by the Hong Kong-based China
Media Project, which keeps track of media reform trends in mainland
China. The first was the firing of Long Can, a journalist with the
Chengdu Commercial Daily in Sichuan who was dismissed last week after
writing about official negligence and influence peddling related to the
botched rescue of a group of university students in a remote scenic
area. Because of mishandling, a police officer died in the rescue.
He also pointed to a separate China Media Project report about Peng
Xiaoyun, an editor with Time Weekly, who was forced into involuntary
leave after his publication came out with a list of influential people
that included a jailed Chinese food activist and several people who had
signed Charter '08, a bold call for political reform co-authored by Liu,
the Nobel Prize winner.
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11. China to build three grand economic zones in Tibet
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(TibetanReview.net, Jan28, 2011) China is to set up three economic zones
in Tibet Autonomous Region (TAR) with focus on their respective local
resource advantages during the PRC¹s 12th Five Year Plan period
(2011-15), reported China¹s online Tibet news service eng.Tibet.cn Jan
26. They have been described as western, central and eastern
interdependent economic zones.
The central zone includes the capital Lhasa, as well as Shigatse, Lhoka
and Nyingtri. The report said the TAR government would pursue a great
ambition of making this zone into an international tourist destination
as well as an important comprehensive economic center in the PRC's
western region.
The eastern zone, the report said, would be comprised by the TAR areas
bordering with Sichuan and Yunnan Provinces. The focus here will be to
make it a part of the Sichuan-Chongqing economic circle with
specialization in agriculture and animal husbandry, handicraft and
Tibetan medicine industries.
And in view of its position as a window to South Asia, the western
economic zone will concentrate on establishing a frontier trade market
while paying attention to ecological protection, the report added.
------------------------------------------------------------------------
12. China wants to double Tibet tourism by 2015
------------------------------------------------------------------------
Tsewang Gyalpo Arya, 28 January 2011, Tokyo
Chinese state media has on 13 January said that the government is eyeing
for 15 million visitors a year to Tibet by 2015. The government estimate
that it will more than double the income from tourism by around 16
billion Yuan ($2.42 billion) a year thereby creating more than 300,000
jobs. Xinhua further goes onto claim that Tibet's economy has grown more
quickly than the rest of China. This was attributed to the completion of
a railway line to the Tibetan capital Lhasa, and large mining projects.
Chinese government says it is trying to bring development to a poor and
backward region, including new transport links in the form of roads,
railways and airports. And the government said that it wanted, "all the
people of Tibet to get rich from tourism."
Above portrayal and the citation looks grand and encouraging, but in
reality it is nothing more than the communist leadership's another
conspiracy to mislead the world into believing that all is well in Tibet
and the government is doing its best to boost Tibetan economy and
livelihood. China had persistently claimed that Tibetans in Tibet are
happy and contended with the development Chinese has brought in, and
that it is only a few separatists who are instigating trouble in the
region.
Before we take in the Chinese announcement seriously, we need to
carefully brood over what they really meant by development in Tibet. If
the Chinese leaders are serious about promoting tourism and uplifting
the Tibetan economy, it needs to address the grievances of the Tibetans
in the region first. Are the Tibetan really meant to benefit from the
plan; who will get these 300,000 jobs?
Recent trend in Tibet is that Tibetan tour guides and operators are
slowly being displaced by the new arrivals from China. Government does
not want Tibetan guides and tour operators who are conversant about
Tibetan history and culture and are willing to tell the world about what
communism has done to Tibet.
In order to curb this problem and to create jobs for the Chinese
migrants, the Chinese government introduced a system in which all the
tour guides and operators are required to get license. To acquire the
license, applicants are screened and are required to appear for written
test and interview. Now, the government has come up with a book on Tibet
based on Chinese interpretation of Tibetan history. It is written in
Chinese language. Applicants are required to study this book and answer
accordingly. This written test and interview is also conducted in
Chinese language. Is this the way how the communist government plans to
benefit the Tibetans?
Many young Tibetans gave up because they don't want to parrot the
Chinese version of Tibetan history, many don't read and write Chinese,
and those who read and write Chinese could not compete with Chinese
migrants whose mother tongue is Chinese. With these kinds of ingenious
but cruel policies the communist government has been marginalizing the
Tibetans and encouraging Han Chinese migration. So, all these talks
about jobs doesn't concern the Tibetans, the communist government
already has in mind for whom the jobs are for.
Since March 2008 uprising, the Tibetans have been put under strict
surveillance and only guided tours under strict screenings have been
allowed. The government has still not recovered from the 2008 paranoia,
Tibetans are still being viewed with suspicions and arrested
arbitrarily. Lately, Tibetan intellectuals and artists have been
targeted and many are languishing in prisons. Common people have been
intimidated and warned against contacting or talking with foreigners.
One of my foreign friends who had visited Tibet several times said that
he was gripped with fear and surprise when a cheerful Tibetan vendor
with whom he has befriended during his earlier visits has become
reserved and refused to recognize him last year.
Communist government has unleashed an atmosphere of fear and terror on
the Tibetan plateau. There are more security personals and army in the
street than civilian folks. Is the communist government really thinking
of welcoming 15 millions visitors? If the communist government is
confident about this, then it means that in these intervening years,
they have successfully and brutally tamed the Tibetans to turn the
Tibetan plateau into the first and the largest living human and cultural
zoo for the world to see.
Is this what the communist government meant by "making people of Tibet
rich from tourism."?
Marginalizing the Tibetans, encouraging Han Chinese migration into
Tibet, compulsory imposition of Chinese language in schools and
workplaces, exploitation of Tibetan natural resources, making Tibetan
culture a showpiece, sinocizing Tibetan way of life, if these are what
Chinese meant by developments, Tibetans don't want these developments.
Next time, Beijing plan about development activity in Tibet, they must
consult the Tibetans in the region and should seriously and sincerely
think about benefiting the Tibetans and their overall livelihood.
------------------------------------------------------------------------
13. Chinese authorities rename and rebuild quake-struck Tibetan area;
Tibetans excluded from planning
------------------------------------------------------------------------
ICT report, January 25, 2011
The authorities have announced that following the devastating earthquake
in April, 2010, they are rebuilding the Tibetan town of Kyegu in the
rural county of Yushu into a new tourist city with a Chinese name. The
news intensifies concern about the exclusion of Tibetans from the
reconstruction process in an area with a strong Tibetan identity,
recognised by the Chinese authorities as ŒTibetan autonomous¹ and where
Tibetans make up more than 90% of the population.
On April 14, 2010, a devastating 6.9 magnitude earthquake flattened the
town of Kyegu in Yushu (also referred to as Jyekundo or Kyegudo) Tibetan
Autonomous Prefecture, Qinghai province, leaving nearly 3,000 people
dead and 100,000 homeless. (ICT report, ³The Kyegu earthquake: six
months on,² October 18, 2010,
http://www.savetibet.org/media-center/ict-news-reports/kyegu-earthquake-six-
month). Qinghai provincial governor Luo Huining said last week: ³In
light of the post-quake rebuilding work and Qinghai¹s urbanization
drive, we will build Yushu County into a city with a new temporary name
of Sanjiangyuan [The Three River Sources].² (Xinhua, January 18, 2011.)
Mary Beth Markey, President of the International Campaign for Tibet,
said: ³Although the authorities recognize Yushu as a ŒTibetan
autonomous¹ area, they are excluding Tibetan involvement in this
reconstruction of a new city that is now being given a Chinese name.
This contravenes their own Œethnic autonomy¹ laws and creates further
distress among those already devastated by loss and dispossession. There
is also a danger that historic Tibetan buildings that survived the quake
may now be razed in the reconstruction.²
A resolution was passed by the U.S. Congress on May 20, 2010 expressing
condolences to those affected by the earthquake and highlighting the
integral role Tibetans should have in the reconstruction. Representative
Mike McMahon (D-NY), the sponsor of the resolution, described Yushu as
³a cradle of Tibetan culture and religion for centuries,² and encouraged
the Chinese government to ³include the local Tibetan population in
reconstruction plans.²
Sources with contacts in the area have told ICT that multiple projects
have been proposed, and while local Tibetans have either lodged strong
complaints or protested each one to date, local officials have responded
that Beijing authorities are responsible for the planning and there is
nothing the local officials can do. According to a report by Radio Free
Asia (RFA) in June, hundreds of Tibetans protested after officials began
evicting them from their land in order to claim the best locations for
building schools, government offices and parks. Sources told RFA that
many Tibetan families have refused to accept the government¹s offer of
new, yet significantly smaller, reconstructed homes in exchange for
their land (³Tibetans protest over land,² RFA, June 3, 2010,
http://www.rfa.org/english/news/tibet/land-06032010112635.html).
Although Tibetan businesses dominated the area prior to the earthquake,
there has been concern in the immediate aftermath of the earthquake that
Tibetans who lost everything in the devastation and are trying to
recover will be crowded out by Chinese migrants who will rush in to set
up small businesses among the Chinese-run reconstruction efforts.
According to one source with contacts in the area, local Tibetans have
been excluded by private Chinese companies from jobs created by the
reconstruction process in favor of Chinese laborers. The same source
reports that the private companies compete for government contracts by
bribing officials, furthering concerns over the accountability and lack
of transparency for the millions of dollars in relief money that has
flooded the area.
The politicization of the reconstruction process, including the lack of
transparency over how the $1.5 billion (1.1 billion Euros) in aid money
that allegedly has been donated is being handled, has made many fearful
of government retribution for speaking about the current situation. Head
of the Yushu prefectural government, Wang Yuhu, was quoted by the
official Chinese news agency Xinhua as saying: ³We rename Yushu County
as Sanjiangyuan City with a view to highlighting the area¹s strategic
geological significance of being the source of three rivers [referring
to the Yangtze, Yellow and Mekong rivers]. We will strive to build Gyegu
Town into a commerce and logistics center and a tourist city featuring
ethnic traditional Tibetan culture and ecological preservation.²
(Xinhua, January 18, 2011.)
Press contact:
Kate Saunders
Director of Communications, International Campaign for Tibet
Email: pr...@savetibet.org
Tel: +44 (0) 7947 138612
-----------------------------------------------------------------------
14. Three more Tibetan writers sentenced to prison
------------------------------------------------------------------------
ICT report, January 21, 2011
Three Tibetan writers from the Ngaba Tibetan Autonomous Prefecture,
Sichuan province, the Tibetan area of Amdo, have been imprisoned for
"incitement to split the nation" according to various Tibetan sources.
The three Tibetan men ? Dhonko, Buddha and Kelsang Jinpa -- were
detained last summer after essays they wrote about the March, 2008
protests in Tibet and issues of Tibetan culture and identity were
published.
On December 30, 2010, the Ngaba (China: Aba) Intermediate People's Court
sentenced Dhonkho and Buddha to four years in prison, and Kelsang Jinpa
to three years, according to the same Tibetan sources, including a
source cited by Radio Free Asia,
http://www.rfa.org/english/news/tibet/writers-12312010111557.html). At
the sentencing, none of the defendants, families or lawyers were allowed
to address the court.
(http://www.rfa.org/english/news/tibet/writers-12312010111557.html).
During the October 21 trial, there had been moving scenes in the Ngaba
courtroom when the Tibetans were allowed a few minutes with their
families. For example, Buddha tried to pick up his two year son but
failed because his arms were chained.Before he and the two other writers
were taken away by security police, he told his wife that she should
make every effort to ensure that their son studied Tibetan. (ICT report,
http://www.savetibet.org/media-center/ict-news-reports/three-tibetan-writers
-trial-await-verdict-updated-jan-3-2011).
News of these sentences increases the number of Tibetans imprisoned
since March, 2008 for attempting to express their views or share news of
the situation in Tibet with the outside world, and provides further
evidence of a widespread crackdown against free expression in Tibet.
The three Tibetan writers, Dhonkho (official name on his ID: Rongke, pen
name: Nyen), Buddha (pen name: Buddha the Destitute), and Kelsang Jinpa
(pen name: Garmi), all in their early thirties, wrote powerful essays in
the Tibetan language journal Shar Dungri or Eastern Snow Mountain. This
collection of writings was the first published Tibetan language
commentary about the protests and crackdown, and it offered a critical
perspective reflecting a prevailing despair, loss and darkness, but also
a way forward. The journal was quickly banned by Chinese government
authorities, but not before copies had circulated in areas of Qinghai
and Gansu provinces and beyond.
Buddha, a doctor by profession, and Kalsang Jinpa, who were close
friends, were additionally associated with "I of the Modern Age," a
periodical dealing with issues of Tibetan identity and culture.A friend
of Buddha?s, a Tibetan monk who lives in exile in India, said of
Buddha:?He was active establishing connections with different
intellectuals in Qinghai and Gansu. There was great interest in his
writing and respect for him among educated people in the area.?
The 33-year-old Dhonko was detained from his home on June 21, 2010.He is
a well-known writer and prize-winning poet, and also the director of the
Ngaba county government's local history committee.He is the author of
several books including ?Red-minded,? ?Zombie," and ?Skill.?He was
active in his home are of Khyungchu and with several friends established
a highly-regarded Tibetan day-care center.
Dhonkho published the essay ?What human rights do we have over our
bodies?? in Shar Dungri under the pen name Nyen or ?the Wild One.? (for
a translation, see p. 92 of ?Great Mountain Burned by Fire,? ICT, March,
2009,
http://www.savetibet.org/files/documents/ICT_A_Great_Mountain_Burned_by_Fire
.pdf).Dhonkho
explained why he felt compelled to take the risk of speaking out in his
essay: ?When the sweet lives of monks, students and ordinary people are
dragged from this world into darkness, when those sweet lives which have
prayed so hard for the swift fulfillment of their aspirations are
confiscated by the state, I for one cannot remain silent, and the
connection between their sad fates and my pen is a profound one.?
According to RFA, during the October 21 trial, the three writers denied
the charge of "separatism," with Buddha challenging the notion that
their writings provided evidence of the charge, saying: "I don't think
this is criminal evidence. Many Chinese writers have written similar
articles, like Wang Lixiong and Yu Jie, for example. There are many, but
because they are Chinese, there is no punishment. Since we are a
minority people, you are considering this a crime. If this is the reason
for which we are guilty by law, then we are not treated equally as
Chinese citizens and it is a heavy load on our hearts."
Buddha, aged 34, is a medical doctor by profession who works as an
editor and writer in his spare time. He was detained on June 26 at the
hospital in the county town of Ngaba where he works. Buddha, who
graduated from medical college in Chongqing, published the essay
'Hindsight and reflection' under the pen name 'Buddha' in Shar Dungri
(for a translation, see p. 83 of 'A Great Mountain Burned by Fire,' ICT,
March, 2009,
http://www.savetibet.org/files/documents/ICT_A_Great_Mountain_Burned_by_Fire
.pdf).
In his essay Buddha questioned some of the fundamental assumptions being
made in China's depiction of the Tibetan protests: "On TV and in the
newspapers they say that the demonstrations were intended to obstruct
and oppose China's emergence as a great power and the improvement of the
living standards of the Tibetan nationality. Supposing that such things
were true, some questions must be asked. If the living standards of
Tibetans had really improved so much, why would they feel so unhappy as
to try to stop this? If Tibetan living standards are so developed, and
the demonstrations were exclusively Tibetan, why should their not
enjoying a 'decent standard of living' be greeted with such dismay?"
Kelsang Jinpa, a poet and writer originally from Sangchu county, Gannan
Tibetan Autonomous Prefecture, Gansu, was detained from his home by the
Ngaba Public Security Bureau on July 19. He studied for a short time at
Kirti monastery in exile. Kelsang Jinpa, together with Buddha, was an
editor of the "I of the Modern Age" periodical. Writing under the pen
name 'Garmi' ('the Blacksmith'), Kelsang Jinpa published 'The case for
lifeblood and life-force' in Shar Dungri (for a translation, see p. 99
of 'A Great Mountain Burned by Fire,' ICT, March, 2009,
http://www.savetibet.org/files/documents/ICT_A_Great_Mountain_Burned_by_Fire
.pdf).
Placing the challenges Tibetans face within the broader issue of human
rights as well as in relation to what the Chinese themselves have faced
in their own history, Kelang Jinpa writes: ?Basically, just as all that
an individual is ultimately looking for from the time he or she is born
is nothing other than happiness, and such terms as democracy, freedom,
and equality have themselves become synonymous with human happiness. And
the ultimate aim of the United Nations Universal Declaration of Human
Rights was to become the fundamental principle promoting the wellbeing
of all humans living on the planet.
?However, in the invasions and persecutions seen in human history,
wasn't the end result of breaking down people's ability to think, and
their hope, just the suffering of becoming subject to a dictatorial
power? For instance, in the Chinese students May 4 movement [of 1919],
wasn't it because the dictators trampled on democracy, freedom and
equality that those young students lost their lives form the common
cause? And thus, who would not put the case for these sufferings of
lifeblood and life-force before the ears of those who favor honesty and
actuality??
The writers, all from the Ngaba Tibetan Autonomous Prefecture in Sichuan
Province, write in the Amdo dialect of Tibetan, which is renowned for
its lyricism and eloquent phrasing. In the Shar Dungri collection, a
copy of which is now circulating in exile, the poetic language is
matched by the substance and analytical nature of the prose, grounded in
an understanding of Chinese policies and law as well as knowledge of
Tibetan and Chinese culture. Indeed, these writers frequently include in
their political arguments compassionate insights into the sufferings of
ordinary Chinese people and their own struggles against the Chinese
state. The second collection of Shar Dungri has recently been produced
and is circulating in Tibet.
There is still no information about charges or a trial of one of the
editors of Shar Dungri, Tashi Rabten (pen name: The'urang), who was
detained on April 6, 2010 and is still in detention. Tashi Rabten, who
was due to graduate this year from the Northwest Nationalities
University in Lanzhou, also wrote an unauthorized collection of work on
the 2008 Tibetan protests called ?Written in Blood.?
Both despite of, and because of, the severe crackdown, there has been a
literary and cultural resurgence in Tibetan areas since March, 2008,
particularly in Amdo, where the three writers are froman area known for
its scholars. The Shar Dungri writers are representative of a new
generation of young Tibetan intellectuals who were brought up in a
Chinese-ruled Tibet and did not experience the trauma of Tibet?s
takeover by China or the excesses of the Cultural Revolution. A common
theme of their writing is the solidarity of Tibetans across the plateau
and a pride in their unique cultural and religious identity. ?Eastern
Snow Mountain? is produced by a group of Tibetan intellectuals
associated with the Northwest Nationalities University in Lanzhou, known
for their progressive, secularist and compassionate views.
Press contact:
Kate Saunders
Communications Director, ICT
Email: pr...@savetibet.org
Tel: +44 (0) 7947 138612
-----------------------------------------------------------------------
15. Obama-Hu Summit: the Good, the Bad & the Ugly
-----------------------------------------------------------------------
ICT blog, January 21, 2011
by Todd Stein
Tibet
Good: when President Obama said: ³The United States continues to support
further dialogue between the government of China and the representatives
of the Dalai Lama to resolve concerns and differences, including the
preservation of the religious and cultural identity of the Tibetan
people.² A positive affirmation of long-standing U.S. policy that gives
support to the Dalai Lama¹s efforts, and should encourage other
countries to say the same thing, publicly.
Bad: when Obama said: ³We, the United States, recognize that Tibet is
part of the People s Republic of ChinaŠ² While this is U.S. policy, it
doesn¹t need to be repeated and only empowers Beijing to press other
countries for such statements absent of key language on the dialogue (as
above).
Ugly: when President Hu said: ³China is willing to engage in dialogue
and exchanges with the United States on the basis of mutual respect and
the principle of non-interference in each other¹s internal affairs.²
This is code for ŒTibet is ours, stay out,¹ belied by the fact that what
happens in Tibet could affect millions (as in melting glaciers and their
affect on major Asian rivers and those downstream).
Human rights
Good: when Obama said: ³The United States speaks up for these freedoms
and the dignity of every human being, not only because it¹s part of who
we are as Americans, but we do so because we believe that by upholding
these universal rights, all nations, including China, will ultimately be
more prosperous and successful.²
Bad: when Obama said: ³China has a different political system than we
do. China is at a different stage of development than we are. We come
from very different cultures with very different histories.² This
expression of moral relativism essentially gives a free pass to Beijing,
who justifies the gross mistreatment of its citizens on the false
premise that there are eastern values distinct from western values.
Ugly: when Hu said: ³China is always committed to the protection and
promotion of human rights.² If there were a virtual asterisk above Hu¹s
head, it would have appeared at this moment.
Images
Good: Images of the Tibetan flag, Hu Jintao as a ³failed² leader, and a
³Tibet will be free² banner projected on the side of the Chinese
embassy. See image above. Kudos for the clever work of our friends at
Students for a Free Tibet.
Bad: Chinese television censored their own leader¹s comments on human
rights. As reported by the Washington Post, Chinese censors cut off the
BBC broadcast of the joint press conference right after Hu said ³a lot
still needs to be doneŠ² on human rights.
Ugly: The pomp, circumstance and 21-gun salute accorded a foreign leader
with a horrendous human rights record. This is the first time in history
that a Nobel Peace Prize winner (Obama) has hosted a person (Hu) who has
incarcerated a fellow Peace Prize winner (Liu Xiaobo).
Actions
Good: Obama was proactive in signaling the importance of human rights in
the bilateral relationship. Days before the summit, he invited five
activists/academics to the White House to discuss ³current challenges,
prospects for reform, and recommendations for U.S. policy.² The White
House also invited the Executive Director of Human Rights Watch to the
state dinner.
Bad: The Administration failed to include any Tibetans (or Uyghurs or
Mongolians) in any of the rights promotion activities before or during
the summit. While theirs is a struggle for basic rights too, these
peoples face additional suffering from Chinese assimilationist policies
that are destroying their culture.
Ugly: Hu¹s Communist Party continued to incarcerate (and possibly
torture) Liu Xiaobo, Hu Jia, Dhondup Wangchen and Gheyret Niyaz for
merely exercising their right to free expression, while Hu himself
availed himself of full, free expression in the United States, where his
words were broadcast across the United States, uncensored. See above
about Hu¹s own comments on human rights being censored back home.
[This blog posting and more can be found on ICT's blog: Ideas, Advocacy
and Dialog on Tibet]
Press contact:
Todd Stein
Director of Government Relations, ICT
Email: todd....@ictibet.org
Tel: +1 (202) 785-1515
-----------------------------------------------------------------------
16. Tibetan Election Commission registers more than 3200 voters after
fresh registration
-----------------------------------------------------------------------
Phayul[Thursday, January 27, 2011 17:31]
By Phurbu Thinley
Dharamsala, Jan 27: The Central Election Commission of the Tibet¹s
government in exile on Thursday revealed that there were little more
than 3200 newly registered voters after it embarked on a fresh voter
registration drive following the preliminary elections held in October
last year.
The election commission had earlier set January 25 as the deadline date
for the fresh voter registrations to reach its office.
³We have so far considered 3276 registered voters from the fresh voter
registration we received from 24 different locations around the world,²
Ven Geshe Rigzin Choedak, one of the two appointed Additional Election
Commissioners, said.
Of them, 1356 voters are from North America, 156 from Europe, and
remaining 1764 are from India, Ven Choedhak explained.
With this the total registered voters in the Tibetan electoral rolls for
the 2011 General Elections as of now has increased to 82,725 from the
earlier figure of 79,449.
Out of the 56 total electoral areas located around the world, Ven
Choedak said his office actually received voter registrations from 26 of
them.
He said the lists of two other areas with more than 200 voters were
under process for further considerations.
³We are yet to consider the lists of registered voters we received from
Sataun and Paonta areas in India. There are altogether more than 200
people in those two lists. There is a need to verify certain details in
them. Once it is duly considered, we are expecting the total figure from
the fresh voter registration would be around 3500,² said Ven Choedhak.
The Central Tibetan Election Commission last week announced the final
lists of candidates for the upcoming prime ministerial and Tibetan
parliamentary elections.
The final rounds of the elections to be held on March 20, 2011 will
elect the third directly-elected Prime Minister (Kalon Tripa) of Tibet's
government in exile and the members of the 15th Tibetan
Parliament-in-Exile.
Out of the 79,449 initial registered voters, little over 47,000
(approximately 61%) voted in the preliminary polls conducted on October 3.
Following the preliminary elections held in October last year, the
election commission had announced fresh registration dates from November
30, 2010 to January 17, 2011 for eligible voters who have missed the
preliminary rounds.
Although the voter turnout may vary from place to place, the overall
figure of registered voters for the 2011 elections is now almost 10,000
higher than that of the last general elections.
In the last general elections held in 2006, 72,776 (60%) were registered
to vote and, an estimated 26.8% (32,205 people) actually voted.
According to the Tibetan Election Commission, there were more than 9000
eligible Tibetan voters who had missed registration ahead of the
preliminary rounds of the elections.
The latest population census conducted by the Tibetan Planning
Commission in 2009 showed there were little over 89,000 Tibetans of the
approximately 150,000 Tibetans in exile are above the age of 18 and are
eligible to vote.
To be an eligible voter, a Tibetan must have completed 18 years of age
at the time of registration. Tibetan electoral rule allows a registered
voter to freely cast his vote at any polling booth, provided the Tibetan
Green Book is duly furnished at the time of voting.
-----------------------------------------------------------------------
17. OPINION: What I want from my Kalon Tripa candidate
-----------------------------------------------------------------------
By Email[Wednesday, January 26, 2011 09:54]
By Tashi Phuntsok
This Kalon Tripa election has raised our democratic process to the
different level. The cyber campaigns and live debates have generated
unprecedented responses from the Tibetan exiled population around the
globe. Supporters of the candidates appear to be even more charged than
the candidates themselves, attacking and counter-attacking opposition
candidates and then accusing each other of mudslinging.
In the midst of this, we seem to forget what we want from our candidate
if he becomes the next Kalon Tripa. We are not just electing a Prime
Minister of the Tibetan Government in Exile; we are electing a leader
who should be able to lead the Tibetan masses in the process of the
Tibetan freedom movement.
I was unable to attend the debate hosted in New York City, but did
manage to watch it online. There were few questions I intended to ask
the candidates if I had been able to attend. Then I realized considering
the time limit I might not have been able to ask more than one question.
During the debate all three candidates pledged to uphold the His
Holiness' Middle Way Policy without providing any explanation what they
would do to help His Holiness to win ground for the Middle Way.
In spite of the spectacular campaign display, the candidate's rhetoric
sounded familiar, with no new ideas or fervor to answer some of the
fundamental questions that we face at this point of our freedom
struggle. Our struggle is not just a struggle for religious and
political freedom. Our struggle is one for the survival of the Tibetan
race. China's shrewd ethnic cleansing policy of promoting a massive Han
population transfer into Tibet in their attempt to turn the Tibetans
into an insignificant minority in their own country and eliminating the
original Tibetan names of places in Tibet is more dangerous than denying
political and religious freedom. If the Han migration to Tibet continues
at the present rate, it won't be too long before our struggle from exile
will become meaningless. The closest comparison in history that I can
think of is the struggle of the indigenous people of the two American
continents. The world knows what happened to them. None of the
candidates, however, have mentioned this issue as an agenda in their
manifestoes. I wanted to ask the candidates how we can stop or at least
slow down this systematic, massive population transport in Tibet.
It's evident that our campaign against China during the past five
decades has not been effective; the Middle-Way policy has failed to
counter China's relentless repression inside Tibet, nine years of
dialogue with China has brought us nowhere, and despite all our efforts
we have been unable to muster a single country in the world to recognize
Tibet as an occupied country or the Tibetan Government in Exile as a
legitimate government representing the Tibetan people. We held meetings
and passed resolutions, but failed to come up with effective action
plans involving the Tibetan masses either inside Tibet or in exile to
resist the Chinese occupation. Successful freedom movements in history
were those that involved the masses. Gandhiji could not have overthrown
the British and Dr. Martin Luther King could not have succeeded in the
Civil Rights Movement in America without mobilizing the masses behind them.
In my humble opinion, the Tibetan Government in Exile has failed to
engage the Tibetan masses in the freedom struggle process, but instead
often becomes a stumbling block to the Tibetan Youth Congress' effort to
turn the Tibetan freedom movement into a mass movement. Our kalons act
like leaders of a free nation, giving speeches and sending deputations
with little or no direct interaction with the Tibetan masses. When was
the last time any kalon participated with the Tibetan people in Tibetan
Uprising demonstrations? Have you ever heard of any one kalon who was
incarcerated in an Indian jail for participating in the demonstration
against China? Nelson Mandela reminded us in his autobiography that the
freedom struggle was not merely a question of making speeches, holding
meetings, passing resolutions, and sending deputations, but of
meticulous organization, militant mass action, and above all a
willingness to suffer and sacrifice. I wanted to ask the candidates if
they are willing to lead us in the peaceful demonstration on the 10
March uprising day next year.
Our non-violent method in some ways varies from what Gandhiji had
preached and practiced, even though we claim we follow his path. The
incumbent Kalon Tripa, Samdong Rinpoche, did not approve the hunger
strikes unto death organized by the Tibetan Youth Congress, because it
was equivalent of taking your own lives and that was against the
Buddhist tenet. Gandhiji undertook hunger strikes unto death for the
freedom of India; he believed the hunger strike was an effective weapon
for non-violent resistance against tyranny. I wanted to ask the
candidates if they are willing to use hunger strikes as a political tool
to protest against China's repression in Tibet or at least endorse the
hunger strikes organized by the Tibetan masses.
Maulana Abul Kalam Azad, the president of the Indian National Congress,
once declared that the non-violent method adopted by the Indian National
Congress to fight against the British was a policy, not a creed. He
said, "Our decision to fight non-violently was compelled by
circumstances. It was not a matter of creed for me and for many other
Indians." He further asserted that the Indian National Congress was not
a pacifist organization but an instrument for achieving India's freedom.
I wanted to ask the candidates if they consider the non-violent approach
we have adopted to fight against China a policy, or a creed. Policy can
be changed if circumstances demand, but not a creed.
The author is Dean of School at the Woodhall School, a small independent
school in Bethlehem, CT. He can be contacted at pyt...@sbcglobal.net
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18. Where Does the Money Come From?: Why Tibetan Democracy Needs
Campaign Finance Transparency
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posted Jan 22, 2011 7:10 PM by The Tibetan Political Review [ updated
Jan 24, 2011 7:20 AM ]
By the Editorial Board of The Tibetan Political Review
We are happy to report that there has been progress since our November
2010 editorial, A Call for Campaign Finance Transparency, in which we
concluded:
We expect that there will be resistance to this proposal among the
candidates. On the other hand, a candidate who embraces campaign finance
transparency as part of his or her platform should be rewarded by the
voters. Additionally, we propose that the Standing Committee of the
Parliament immediately consult with the Election Commission, and pass
legislation mandating campaign finance disclosure effective for the
current election cycle.
First, we have been advised by the Tibetan Election Commission that it
shares many of our concerns on the importance of preventing the negative
influence of hidden money on our democracy. In fact, the Election
Commission informs us that it is working on proposed campaign finance
rules. Unfortunately, those rules will not be ready to present to the
Parliament-in-Exile in time to affect the current 2011 elections. Still,
future elections will be made more transparent, and this is a very
positive development for Tibetan democracy.
In another positive development, all three Kalon Tripa candidates have
made some form of voluntary disclosure regarding their campaign
finances. Below, we examine the pros and cons of all three candidates'
approaches to this issue.
Tenzin Namgyal Tethong
We start with Tethong, who was the first candidate to voluntarily
disclose his campaign finances. He has disclosed US$29,978 raised at
public events for Tibetan communities in San Francisco, Toronto,
Washington DC, Boston, New York, London, and Zurich. Donors are not
listed by name, but the public nature of the fundraising events means
this is not necessary.
Tethong's campaign has also stated some of the places where the funds
will go: travel costs for campaign trips in India and Nepal, the
production and distribution of campaign materials, and support for a
campaign office in Dharamsala.
Regarding travel to date, Tethong¹s campaign stated that his travel to
the Zurich and Portland debates was paid by the Tibetan Youth
Association-Europe and the Portland Tibetan Association, respectively.
His travel to Minesota, Madison, Portland, Seattle, Washington DC,
Toronto, Boston, and Amherst was paid for by "his supporters" who
invited him. Tethong also stated that he paid personally for his travel
to Bylakuppe for that debate.
The most important disclosure issue related to Tethong¹s accounts is not
the fault of Tethong¹s campaign itself, and its resolution must actually
come through strengthening the institutions of Tibetan democracy
generally: In a system currently reliant on voluntary disclosure, the
voters have no assurance of accuracy and completeness. Given Tethong¹s
ample public fundraising, we have no reason to suspect that he has any
undisclosed sources of funding. However, the Tibetan voters deserve more
than trust. They deserve verification. That is why we re-emphasize our
belief that the Election Commission must be given the power to audit
candidates¹ financial disclosures for accuracy and completeness.
Another gap in Tethong¹s full disclosure - one that he can and should
fix himself - relates to contributions in-kind. The value of such
donations should be disclosed since they are equivalent to cash. Also,
the identity of the in-kind donors should be disclosed (with an obvious
exception for minimal values) because these donations were not given in
public view.
Lastly, it would be helpful to see a much more detailed breakdown of
campaign expenses, which is the other side of the ledger from campaign
income. Currently we know that the funds will go toward travel, campaign
materials, and Tethong¹s Dharamsala campaign office, but there is no
further detail. Candidates in countries such as the United States must
show both sides of the ledger, and the same should apply to our
candidates as well.
Tashi Wangdi
Wangdi was the second candidate to voluntarily disclose his campaign
finances. His campaign sent TPR two spreadsheets so far detailing the
income from a "town hall" event held for the Tibetan community in New
York (US$5,969), and some non-public contributions ($2,800). As with
Tethong, Wangdi does not provide donors¹ names for his fundraising
event, but again this is fine because it was public. However, Wangdi
also does not disclose the donors¹ identities for the non-public
contributions. This is an issue that should be addressed by the campaign.
Wangdi's spreadsheet also showed costs for the town hall event ($2,486),
as well as costs for printing press releases and banners ($110) and for
running ads in Phayul ($528). The campaign also sent a total of $2,970
to two named individuals in India for ³campaign expenses.² We applaud
Wangdi for giving a relatively detailed breakdown of both the income and
expense side of the ledger. Having said that, we also call on Wangdi to
elaborate on the vague ³campaign expenses² item.
The Wangdi campaign also stated that the cost of its website, and of
printing posters and fliers during the primary election, was borne by
"supporters." As with Tethong, contributions in-kind should be public.
The value of such contributions should be disclosed, as well as the
donors¹ identities (since the contributions were not given in public).
Also, as with Tethong, the biggest disclosure shortfall is one that only
the Parliament-in-Exile can fix: i.e. pass a law providing for an
independent audit of full campaign accounts.
Lobsang Sangay
Sangay¹s disclosure is qualitatively different than that of the other
two candidates, and more complicated to address. He stated in a letter
to supporters that he has found it ³unnecessary² to raise funds. He
asserted that his international travel is paid for by ³organizations
that organize debates and other forums related to the election,² and
campaign materials are paid for by ³friends and supporters.² He also
said that his expenses in India are ³relatively small and affordable.²
While we of course take Sangay at his word, we must note that his
statement leaves many open questions that are not good for democracy. He
has not actually stated whether he has received funds, only saying that
it has been unnecessary to raise funds. He implies -- but does not
actually say -- that he himself has paid the ³small and affordable²
expenses in India. He does not identify the ³friends² who paid for
campaign materials, or disclosed the monetary value of this support. And
he is vague on the ³organizations² and ³forums² that have paid his
travel costs.
We do not like to make such lawyerly parsing of statements, and we do
not question Sangay¹s truthfulness. But we trust that Sangay will agree
with us that Tibetan democracy is not strengthened by allowing a
precedent for such a vague disclosure.
Sangay should therefore state unequivocally whether or not he or his
campaign has received any campaign funds, and if so from whom. This is
too important an issue for Tibetan democracy to allow a future
candidate, who may be less trustworthy than Sangay, to hide undisclosed
donors behind vague words. Again, this is ultimately an imperative that
independent auditing by the Election Commission can best enforce.
Like the other two candidates, Sangay should also disclose the value of
donated travel and other in-kind contributions, and the names of all
such donors. It is completely acceptable for a campaign to accept
in-kind contributions, but there must be transparency for the public to
know who gives.
Sangay should also address an apparent conflict between his vague
statement above on international travel expenses, and a different
explanation that he gave to RFA. During a recent RFA interview [click
here to listen at 27:35], Sangay stated that his international travels
are paid for by Harvard, also commenting that Harvard is the wealthiest
school in the world. Based on this, it appears that Harvard may pay for
Sangay to fly to India to attend events related to his work, and then he
takes side trips around India to campaign. Our concern with Sangay's
approach is two-fold, beyond the apparent incongruity with his other
statement:
First, this approach potentially creates an unethical conflict of
interests. According to Harvard's ethics rules, staff may not "design or
modify their research and teaching activities in ways that significantly
and inappropriately benefit their external activities." Given the
impressive extent of Sangay¹s campaigning in India, it is important for
him to assure voters that this activity did not influence the planning
of his official Harvard travel, in violation of Harvard¹s ethics rules.
Second, Sangay¹s discussion of his funding from ³wealthy² Harvard risks
confusing voters and violating another Harvard ethical rule. This rule
states that staff must "assure that the Harvard name is used in a manner
that does not imply University endorsement" for outside activities.
Sangay would surely not intentionally suggest that his candidacy is
endorsed by Harvard. However, there is a risk that some Tibetan voters
in India might misinterpret Sangay's statement to mean that his
candidacy is in fact backed by a prestigious and wealthy Western
"jindak" (sponsor). Sangay has an ethical responsibility to prevent this.
Conclusion
As we previously wrote, ³political contributions can be perfectly
legitimate practices, but only when the public can see who is pulling
the strings." So far, two candidates have made good but imperfect
disclosures that require independent verification and, in the case of
the second candidate, information on non-public donors¹ identities. The
third candidate has stated that fundraising has been ³unnecessary,²
leaving some important open questions. The third candidate has also made
conflicting statements about how he pays for his international travel,
which also raises two ethical issues as stated above.
We believe that these mixed results show the limits of a system of
campaign finance transparency based on voluntary disclosure and lacking
independent verification. The only way to ensure full, comprehensive,
and verified disclosure is if the Parliament-in-Exile empowers the
Election Commission by passing legislation to audit candidates¹ required
full financial disclosures.
Is such a step necessary? We believe so. It is a good sign that our
Tibetan democracy has advanced to a point where candidates are raising
funds and actively campaigning for votes. However, our young democracy
remains fragile, and our society still faces serious external and
internal threats. In order to protect the sanctity, legitimacy, and
transparency of our voting process, all candidates, voters, and
lawmakers should join together on campaign finance transparency, an
issue that goes to the heart of our democracy.
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19. Vancouver's Tibetan Community Demanding an End to the Looting of Tibet
Protesters Tell Investors to Stay Out of Tibet
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by MASROUR ZOGHI ?ORIGINAL PEOPLES
Today a colourful group of 40 to 50 Tibet protestors gathered outside
the Convention Centre which was hosting the Vancouver Resource
Investment Conference to demand an end to the involvement of the
Canadian mining companies in Tibet, who provide a front for the looting
of Tibet's natural resources by the Chinese Communist Party.
The rally was organized by Students for Free Tibet (SFT) and endorsed by
Canada Tibet Committee (CTC). The crowd chanted slogans like "Tibet's
resources are for Tibetans" and "Stop the mining in Tibet." The
protestors also engaged investors in discussion as part of their
education campaign to hopefully get the message across to them that
human rights violation is risky business.
There are a number of Vancouver-based mining companies that have dealing
in Tibet, perhaps the most significant example of which is China Gold
International.
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20. Music speaks for free Tibet: Kelsang Chukie Tethong
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Publication Date 01/28/2011
Source Taiwan Today
By June Tsai
Kelsang Chukie Tethong, dubbed Tibet¹s most powerful voice, has a story
to tell through her singing‹the story of Tibetan culture and its place
in the world today.
The singer performed her narrative at a sold-out concert in Taipei Jan.
9. She sang folk tunes, nostalgic numbers and love songs with lyrics
taken from poems by the celebrated Sixth Dalai Lama (1683-1706), and
chanted Buddhist teachings and prayers.
Her peaceful voice and unassuming gestures belied her urgent message
about cultural erosion due to the Tibetan diaspora and the impact of
modernity on the younger generation.
The audience of religious people, artists, students, exiled Tibetans
and, most of all, ordinary folks, was very receptive.
People around the world love her voice. She has performed in Europe,
Hong Kong, the U.S. and Taiwan, always in traditional Tibetan costume.
She has sung several times in the presence of the Dalai Lama, the
Tibetan spiritual leader, including at the 60th anniversary of his
enthronement ceremony in 2000 and the conclusion of his 50th Anniversary
of Assuming Temporal authority in 2001.
To Tibetans, her singing is the sound of home. For foreigners who love
it, it is balm.
³When I got Kelsang Chukie¹s first CD released in Taiwan, I expected it
to be just another collection of Buddhist chanting,² dancer Chen
Chieh-ting said. ³But when the first track began to play, I started
crying.²
That song includes the six-word mantra of Tibetan Buddhism, ³om ma nye
bhe mae hum.² The tranquilizing power of Kelsang Chukie¹s voice
captivated Chen, and he became an ardent follower. On her recent tour of
Taiwan he accompanied her singing with Dunhuang dance, a Buddhist dance
form.
The Tibetan singer, however, credits the power of her singing to the
Dalai Lama and the Tibetan people. ³I have never thought I am the one
who is singing well,² the soft-spoken singer said. ³I also appreciate
the positive strength coming from the audience, directed toward Tibetan
people.²
Tibet is the main reason the 54-year-old woman has kept on singing when
making a living from it is out of the question.
Although she started learning to sing at an early age, she only came to
realize her duty as a Tibetan singer much later.
Kelsang Chukie was born in Nepal, and grew up in Dharamsala, India,
where the Dalai Lama fled in 1959 after a failed uprising against
Chinese rule and established the Tibetan government-in-exile.
Her mother passed away on the border of Nepal and India when the family
was moving to Dharamsala around 1964. ³My mother had a great voice. I
remember she sang all the time, to us kids or when she worked,² Kelsang
Chukie recalled, noting several family members on her mother¹s side were
also musicians.
Children reaching Dharamsala were accommodated in the Tibetan Children¹s
Village. With their father¹s blessing, Kelsang Chukie and her sister
Namgyal Lhamo were soon selected for training at the Tibet Institute of
Performing Arts.
TIPA was established in the same year as the government-in-exile, and
aims to preserve traditional Tibetan performance arts. Kelsang Chukie
spent 11 years there learning music and dance.
Unfortunately, she had to leave TIPA in 1973 after her father¹s death
left her with the responsibility to support her younger siblings.
Over the next 10 years, Kelsang Chukie worked in restaurants in Nepal
and then Holland. In 1983, she met her husband and settled again in
Dharamsala, where they run a guesthouse.
³During those years I never thought I would sing again,² she said. ³Then
a respected Tibetan musician urged me to think seriously about singing.
He said my voice touched him very much.²
The musician was Maja Tsewang Gyurme, who held several official
positions in the Tibetan government before 1959 as well as in the
government-in-exile. He appreciated her voice so much that he provided
instrumental accompaniment himself for her recordings.
Their collaboration ended when he died of a heart attack in the late
1980s. ³I¹ll never find a better partner in music,² she said.
Her mentor¹s death prompted her to resume performing. ³I revived my love
for music,² she said. To sing Tibetan songs as remembrance and as a duty
is the answer to the question she asked herself: ³What¹s the purpose of
singing?²
Kelsang Chukie staged her first performance in the Netherlands in 1996.
³I was very worried that people might get bored not understanding what
was sung,² she said. At the end of the concert, however, she received a
standing ovation from the audience of more than 500.
³I felt the support for Tibet, and I realized singing is the best medium
for me to represent Tibet,² she said.
In the following years, Kelsang Chukie set about collecting traditional
tunes from different regions of Tibet and among the exiled community, a
practice she continues today. She learned traditional songs from
Tibetans on street corners, as well as from elder lamas and scholars.
Kelsang Chukie discovered ³Rang Yul Sampa,² a song about homesickness,
in Dharamsala. ³Although I long for my ancestral home, my karma has
driven me into exile, but there will be a time when the sun will shine
from behind the eastern clouds.²
At the Taipei concert, she performed the song with U.S.-based Tibetan
singer Thubten Gyatso. Thinking of the fate of her people, driven out of
their homeland by Chinese occupation, Kelsang Chukie could not finish
singing the piece, and eventually let the dra-nyen, the stringed
instrument she learned to play as a child, bring it to an end.
Kelsang Chukie has performed in Taiwan several times, mostly for
Buddhist gathering. Since 2003, she has also released five albums with
Taipei-based music publisher Primal Beat Creations Corp., which
specializes in Buddhist-inspired recordings, videos and books.
The Taipei concert, organized by the nongovernmental Taiwan Friends of
Tibet, was the first Kelsang Chukie has performed for a mainly
non-Buddhist audience.
To help listeners overcome the obstacles of religion and language, she
invited a Taiwanese musician to explain each song before she sang it.
Still, her singing itself was the most powerful communicator.
³I want my singing to do the talking. If people feel moved by the music,
they will be willing to learn more about Tibet and its real situation,²
she said.
³As the Dalai Lama said, every Tibetan has a role in the preservation of
Tibetan culture. For me, it is with singing,² Kelsang Chukie said,
laughing. ³My karma is to make music.² (THN)
Write to June Tsai at ju...@mail.gio.gov.tw
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