Storia di un potenziale autoimmolatore

Il presente post tratta una serie di articoli del sito tibet.cn, riportati in questi giorni da CCTV e riguardanti una testimonianza sul fenomeno delle autoimmolazioni di giovani monaci in Tibet.

 Storia di un potenziale autoimmolatore
Zhang Hao

Nota: Un comune giovane tibetano, un giovane lama praticante il buddismo, che si è quasi dato fuoco, è stato abbandonato dai suoi istigatori. Che ruolo gioca il "governo tibetano in esilio" in questa causa? Che bugie e che verità sono nascoste dietro le fiamme? Oggi, Cina Tibet Online pubblicherà la storia di un giovane buddista, un potenziale autoimmolatore.

http://english.cntv.cn/20121227/102411.shtml

Sono stato costretto dal "governo tibetano in esilio"
Nell'occasione del cinquantesimo anniversario della pacifica liberazione del Tibet nel maggio del 2001, fu riportato dai media un tentativo di autoimmolazione messo in atto da Gyatso e incitato dalla cricca del Dalai Lama.

Mettendo in atto le istruzioni del Dalai Lama e dei suoi seguaci, fu ordinato al giovane di darsi fuoco nella piazza del tempio di Jokhang a Lhasa mentre Thubten, il suo "assistente" doveva fotografare la scena e mandare la registrazione ai media stranieri.

Ma, a causa di una fuga di notizie, Gyatso e Thubten furono catturati e incarcerati dalla polizia, sancendo il fallimento dell'autoimmolazione.

Gyatso è un "eroico combattente per l'indipendenza" o soltanto uno strumento politico nelle mani del Dalai Lama? Che ruolo ha Gyatso nell'imprevedibile macchinazione?

Dobbiamo rilevare che, una volta che l'episodio dell'autoimmolazione è venuto alla luce, il governo tibetano in esilio, istigatore della vicenda, ha immediatamente pubblicato un articolo del suo "portavoce" sul suo sito ufficiale chiarendo la "verità". Ha immediatamente negato di aver incitato persone ad autoimmolarsi e ha indicato che questa pratica è contraria alla disciplina buddista.

Quando questa dichiarazione è stata rilasciata sul sito, Gyatso non ha potuto credere che, il "Dusum Legong" (o il dipartimento per la sicurezza del "governo tibetano in esilio") che lo ha condotto passo dopo passo nel campo dell'autoimmolazione, lo avesse abbandonato.

"Sono dispiaciuto che mi abbiano abbandonato. Non possono negare. Come possono dire che non avevano niente a che fare con me?" ha detto Gyatso con rabbia, sottolinendo di voler raccontare la sua storia per informare la gente.

http://english.cntv.cn/20121227/102517.shtml

Non si torna indietro

Nato nella provincia del Qinghai nel nordovest della Cina, Gyatso, il cui nome laico è Rigzin, non pensò mai di intraprendere un sentiero senza ritorno quando lasciò la casa all'età di 19 anni e diventò un monaco nel monastero di Tsangar, nella circoscrizione di Tongde, nella prefettura autonoma tibetana di Hainan della provincia di Qinghai. Da allora, ha sempre sognato di essere un monaco colto e rispettabile, grazie al duro lavoro.

I dodici anni passati nel monastero di Tsangar sono stati gli anni più felici della vita di Gyatso. Imparando dai maestri, chiaccherando con i suoi amici monaci e occasionalmente andando a casa a trovare la sua famiglia. Gyatso non aveva problemi a quei tempi.

La quieta vita nel monastero di Tsangar lo tagliò fuori dalla noia del mondo esterno. A quei tempi la sua idea e il suo obiettivo erano imparare bene le scritture e migliorare in modo ulteriore la sua conoscenza. Amava la vita lì e considerava il monastero come la sua casa.

Ma la vita cambiò immediatamente quando Gyatso ricevette lettere dai suoi concittadini o amici monaci che erano stati in India. In queste lettere si vantavano sempre di che vita stupenda stavano vivendo in India, la più importante di queste diceva che laggiù "potevano imparare molte cose ed aumentare il grado di conoscenza".

Con il sogno di diventare un "monaco colto e rispettabile", Gyatso andò finalmente nel cosiddetto "Grande Mondo"-Dharamshala, una piccola stazione collinare nell'Himachal Pradesh in India, dove si trovava anche il quartier generale del "governo tibetano in esilio".

Avendo sempre sognato di andare all'estero per migliorare ulteriormente gli studi e immergersi nella compassione buddista, Gyatso non avrebbe mai potuto pensare che non avrebbe imparato niente riguardo la vera essenza del buddismo ma che avrebbe invece rischiato di perdere la propria vita.

Dharamshala non è una perfetta Arcadia ma un abisso, dove le sacre scritture erano rimpiazzate dai "lavori" del Dalai Lama a sostegno dell'"indipendenza del tibet" e finzioni cinematografiche incitanti all'autoimmolazione sostituivano le predicazioni buddiste. Come molti giovani monaci che andarono laggiù, Gyatso perse gradualmente se stesso attraverso il forte impatto della propaganda e del lavaggio del cervello.

A Dharamshala, prese parte per tre volte a scioperi della fame volte incitando al "governo tibetano in esilio", la terza volta gli fu affidato un compito importante. "L'eroe raro" doveva "fare qualcosa di grande".

Il "governo tibetano in esilio" elaborò i progetti di autoimmolazione per Gyatso, ma i primi due tentativi fallirono a causa delle rigide precauzioni della polizia indiana e di una visita di leader statunitensi.

Gyatso era determinato a portare a termine la "grande causa" e non voleva essere ridicolizzato per il suo fallimento. Finalmente, ebbe un'altra possibilità. Fu mandato a Lhasa a commettere l'autoimmolazione nella piazza del tempio di Jokhang per la "causa indipendentista".

Dalla prima volta dove acquisì la "passione" per le autoimmolazioni, alla seconda volta dove si sentì ingannato, alla terza dove torno in Tibet per autoimmolarsi, Gyatso intraprese, senza possibilità di scegliere, un percorso senza ritorno.

http://english.cntv.cn/20121227/102617.shtml
Come diventai un fanatico

Ancora oggi, l'autoimmolazione nella piazza del tempio di Jokhang a Lhasa per Gyatso il potenziale suicida, è l'ultima cosa di cui vorrebbe parlare.

"Ogni volta che penso alla scena dell'autoimmolazione, sento sempre il mio cuore bruciare, come anche il mio corpo avvolto dalle fiamme con eccezione della mia testa. Provo uno sforzo doloroso e non posso ne vivere ne morire" ha detto Gyatso.

La storia del giovane lama che una volta sognava di "sacrificare se stesso alla religione", lascia solo dubbi, shock e profonda commozione nella mente delle persone.

Come studioso a tempo pieno delle sacre scritture buddiste, un giovane pieno di speranza venuto da un remoto villaggio e figlio di un onesto mandriano, Gyatso non si perse mai in cose triviali, e provò sempre a volare via dalla sua città per raggiungere una grande causa e diventare importante.

Questa è la vera riflessione di Gyatso prima che il suo fato cambiasse repentinamente.

Ma a Dharamsala, dov'era anche il quartier generale del "governo tibetano in esilio", Gyatso, il giovane uomo con un cuore puro fu in trappola. Era perso nella falsa aura creata dalla cricca del Dalai Lama, e dette se stesso per un'illusoria "medaglia da combattente indipentente".

Così, Gyatso fu coinvolto nel mulinello politico, forzato da animi contorti ad uno stato di ignoranza. Fu trasformato in un estremista che sceglie il suicidio come più grande gioia.

Comunque, il giovane non sapeva di essere già stato abbandonato e buttato fuori dal tavolo della cricca del Dalai Lama.

In un'intervista, Gyatso disse che c'erano e ci sarebbero stati molti altri giovani impulsivi come lui che avrebbero potuto seguire il percorso dell'autoimmolazione se la cricca del Dalai Lama avesse continuato ancora a propagandare "l'indipendenza tibetana" attraverso tutti i tipi di mezzi di propaganda.

Sfortunatamente, quello che Gyatso aveva annunciato si è avverato oggi. Uno dopo l'altro, giovani si sono dati fuoco e hanno perso la loro vita sotto l'istigazione della cricca del Dalai Lama.

 

http://english.cntv.cn/20121228/125338.shtml

Confuso dal mentire

Una figura magra, pelle scura, i tratti del viso regolari con sopracciglia prominenti, Gyatso è l'immagine di un ordinario nomade che vive nel Tibet settentrionale. E' difficile collegarlo ad un autoimmolatore.

 

Nato in una famiglia di mandriani nella provincia di Qinghai, Gyatso, il cui nome laico è Rizgin inizia la sua vita da monaco all'età di 19 anni nel monastero di Tsangar, nella prefettura della regione autonoma tibetana di Hainan.

Rispettando Budda fin dall'infanzia, Gyatso è sempre stato interessato allo "Tsema" del buddismo così come è stato disposto ad impararlo. Dopo aver sentito che in India un numero maggiore di monaci facevano ricerca sullo "Tsema" rispetto alla Cina, Gyatso decise di andarsene a Dharamsala ignorando l'opposizione della famiglia.

Cresciuto nell'isolata città natale, Gyatso non sapeva quali formalità erano necessarie per andare all'estero e, dunque, pagò per essere "aiutato".

Così, dopo aver pagato la tassa, Gyatso fu messo in una casa vicino al monastero Sera di Lhasa insieme a decine di uomini che volevano andare all'estero attraverso Laben, l'uomo che li fece entrare clandestinamente in India nel gennaio del 1999.

Alcuni dei clandestini erano adolescenti, che venivano da famiglie povere. I loro parenti presero in prestito denaro per mandarli all'estero, perchè gli era stato detto che in India la vita sarebbe stata molto migliore che in Tibet.

Molti di loro scappavano a Dharamsala perchè non potevano restare a casa per gli scarsi risultati scolastici o altri motivi.

Guardando tremare quei ragazzi nella fredda stagione, Gyatso sapeva che alcuni di loro non avrebbero mai più visto la loro famiglia.

In quel momento, non poteva evitare di smettere di pensare a suo padre, quello che poteva fare era pregare per lui in silenzio.

Sotto l'istruzione di Laben, Gyatso e gli altri clandestini attraversarono furtivamente il confine ed entrarono in Nepal. Il giovane lama era troppo spaventato per sapere come avrebbe attraversato il ponte che collega Cina e Nepal.

Dopo aver attraversato la frontiera, la prima fermata dei clandestini era "l'ambasciata del "governo tibetano in esilio", un edificio di tre piani a forma di gradini a Katmandu, la capitale del Nepal.

Laggiù, Gyatso e gli altri clandestini furono portati in stanze separate per rispondere ad alcune domande.

Dopo aver spiegato la sua condizione familiare e le ragioni per cui era emigrato in Nepal, a Gyatso furono chieste alcune domande "connotative".

Gli fu chiesto di come fosse orribile la vita in Cina e di elencare alcuni esempi di come gli "Han opprimessero i Tibetani".

Gyatso era confuso perchè non gli era mai capitato nella sua città natale. Non sapeva cosa doveva fare e rispose soltanto che non lo sapeva.

http://english.cntv.cn/20130125/102741.shtml
"Il popolo Han ha invaso il Tibet"

Dopo aver passato pochi giorni in Nepal, Gyatso e altri clandestini furono portati a Dharamsala, la destinazione finale.

Gyatso era scioccato dalla scena che vide quando mise piede a Dharamsala, dove i moderni palazzi residenziali, hotel e negozi sono mischiati insieme a bassifondi sporchi e fienili aperti.

La città composita che univa condizioni moderne e atmosfere fuori moda sembrava lontana dalla terra pura dove imparare il buddismo che Gyatso immaginava.

A Dharamsala, il primo passo per i clandestini era "l'ambasciata del governo tibetano in esilio in India", dove gli fu richiesto di parlare con un vecchio uomo.

La discussione non fu niente di nuovo ma sottolineava ripetutamente come "il popolo Han abbia invaso il Tibet", che confuse Gyatso che pensava che non avesse niente a che fare con lui.

Nella visione di Gyatso, l'unica ragione per cui era andato a Dharamsala era per imparare il buddismo, e sentire che "il popolo Han ha invaso il Tibet" lo fece annoiare. Tuttavia, questo tipo di discussioni, a cui hanno partecipato anche giornalisti stranieri, avvenivano ogni giorno.

All'inizio, le persone erano molto interessate alle esperienze di Gyatso e gli fecero un sacco di domande su Lhasa, sul popolo Han e sul governo tibetano. Ma si limitò a dire cose che non erano ritenute interessanti.

A Dharamsala, era molto difficile vedere il Dalai Lama, il cosidetto leader spirituale del "governo tibetano in esilio". A Gyatso fu detto che "sua santità" viaggiava sempre da un paese all'altro, ma era deluso da questo perchè non poteva capire il motivo dei suoi continui spostamenti.

Dopo, il giovane seppe che non era facile vedere il Dalai Lama anche se era a Dharamsala, chi voleva farlo doveva rispondere a molte domande e doveva essere controllato e perquisito.

http://english.cntv.cn/20130105/103133.shtml

Essere sospetti ed emarginati

Non molto tempo dopo l'arrivo il suo arrivo a Dharamsala, Gyatso ebbe la strana sensazione di sentirsi spiato.

Una volta, Gyatso voleva fare una foto vicino ai giardini dell'"ambasciata del governo tibetano in esilio in India". Appena si misero in posa, un uomo uscì dal palazzo e li guardò con sguardo sospettoso.

La gente a Dharamsala era diversa da quella dei suoi concittadini in Tibet. Molti giovani tibetani spesso giravano in abiti alla moda nei loro quartieri residenziali, nessuno di questi lavorava o studiava buddismo. L'unica cosa che facevano ogni giorno era oziare nelle sale da tè.

Non parlavano tibetano, e probabilmente non sapevano parlare bene inglese. Quindi, parlavano tibetano misto ad alcuni termini inglesi, ciò mise Gyatso a disagio. Alcune persone erano anche dipendenti da droghe.

Nella mente di Gyatso, la vita laggiù era lontana dalla quiete e dalla semplicità di casa che aveva conosciuto, senza preoccupazioni, studiando il buddismo al monastero di Tsangar.

I nuovi venuti come lui, si sentivano diversi, diventavano profondamente indifesi, "emarginati".

Come Gyatso, molti "emarginati" erano arrivati lì inseguendo il sogno religioso. Venivano nella città sul confine indiano trascinati dalla venerazione del buddismo e col desiderio di ottenere le più alte conquiste.

Tuttavia, questi ragazzi intrapresero percorsi diversi dopo che i loro illusori sogni religiosi furono interrotti dalla realtà.

Secondo le indagini in India divulgate dal Congresso americano, dal 1986, molti tibetani all'estero sono tornati in Cina. D'altro canto, erano ostili alla propaganda lanciata dalla cricca del Dalai Lama; inoltre non erano capaci di mantenere una vita di base nei paesi stranieri.

Ma altri come Gyatso erano troppo giovani per fare una distinzione tra giusto e sbagliato, e la saggezza datagli da Buddha era insufficiente per distinguere il bianco dal nero. Per questo, intraprese un percorso privo di umanità, il sentiero dell'autoimmolazione.

Sfortunatamente, Dharamsahala, la piccola città nell'Himachal Pradesh, quartier generale del "governo tibetano in esilio", non era il paradiso sognato da Gyatso, ma un "tumore" che diventava sempre più maligno.

http://english.cntv.cn/20130108/104038.shtml

Diventai uno scioperante della fame professionista

Non molto dopo il suo arrivo in India, Gyatso divenne monaco in un monastero locale.

Un giorno, vide qualcuno distribuire volantini su cui era scritto che lo sciopero per la fame per "l'indipendenza del tibetana" sarebbe iniziato nel gennaio 2000, a Delhi; chiunque fosse stato interessato avrebbe potuto parteciparvi dopo aver firmato un "giuramento". Molti dal monastero andarono a Delhi e videro il "grande mondo" gratis. Tutti seguirono l'esempio e firmarono il giuramento, Gyatso non fù l'eccezione.

A quel tempo, "sciopero della fame" era una nuova parola per Gyatso; imparò in seguito da un maestro del sutra che significa protestare senza mangiare niente per esprimere le proprie attitudini determinate. Un maestro del sutra vissuto a lungo in India non era d'accordo che Gyatso prendesse parte alla protesta, ma era riluttante di spiegargli le ragioni. Il giovane Gyatso, che era nel periodo ribelle dell'adolescenza, litigò con il maestro e decise infine di andare a Delhi.

Dopo l'arrivo a Delhi, Gyatso fu ricevuto da un uomo chiamato Lhamo Ja, che scappò in India per alcuni comportamenti illegali.

Secondo i relativi materiali accertati in seguito, Lhamo Ja, nato nella circoscrizione di Tongren, prefettura autonoma tibetana di Huangnan, fu un insegnante in una scuola di legge nel nordovest della provincia cinese del Qinghai.

Nel 1993, fu coinvolto in un procedimento penale e fuggì in India. In seguito Lhamo Ja diventò membro della cricca del Dalai Lama, e si impegnò in attività separatiste.

L'ufficio degli "scioperanti della fame" era in un edificio di due piani di una scuola locale. Gyatso non aveva mai pensato di essere l'unico partecipante, pensava invece che ci fossero molte persone coinvolte.

Dopo aver compilato un modulo e aver ricevuto una tenda e un tappeto provvisti dall'organizzatore delle manifestazioni, Gyatso partecipò ad uno sciopero della fame di 72 ore.

 Il giovane lama ricorda di aver partecipato a tre scioperi della fame, solo la prima volta come volontario. Per "volontario" si intende senza ricompensa economica.

La seconda e la terza volta fu pagato per rimpiazzare altri partecipanti.

Subito dopo il primo sciopero della fame, Lhamo Ja si precipitò a cercare Gyatso e gli disse che doveva prendere parte al secondo sciopero perchè non c'erano abbastastanza persone disposte a partecipare. Successivamente, Gyatso ricevette 500 rupie nepalesi. La terza volta, accadde lo stesso. Allora il ragazzo capì che la maggior parte degli scioperanti era pagato.

Durante il secondo sciopero della fame, uno dei manifestanti gli disse che poteva mangiare qualcosa in segreto se non era in grado di resistere alla fame, disse anche che gli organizzatori erano favorevoli a questa pratica perchè gli avrebbe permesso di manifestare più a lungo. Gyatso era sorpreso e mangiò un pezzo di carne senza farsi vedere.

Il terzo sciopero della fame fu tenuto davanti alla tomba di Gandhi, gli avevano detto che lì molte più persone avrebbero potuto vedere la protesta. Gyatso era diventato abbastanza bravo e riuscì a mangiare una banana senza farsi vedere.

Poi, capì chiaramente che gli scioperi della fame erano un'azione fatta per essere mostrata agli estranei. Per questo erano pagati e avevano il permesso di mangiare.

Nella mente di Gyatso, questa attività era una specie di truffa. Comunque non rifiutò il compito anche se per lui costituiva un guadagno illecito.

In seguito, lesse sui giornali locali articoli relativi ai tre scioperi della fame che sostenevano che il numero di partecipanti aveva superato 600 persone. Avendo preso parte lui stesso alle manifestazioni, Gyatso sapeva chiaramente che partecipavano in meno di dieci persone alla volta.

E' cosa nota che, oltre ad instigare all'autoimmolazione e a manifestazioni di protesta, lo sciopero della fame è uno delle molti metodi del cosiddetto "governo tibetano in esilio" di accaparrarsi l'attenzione dell'opinione pubblica internazionale e pubblicizzare "la questione tibetana".

Tutte le speciali organizzazioni per "l'indipendenza del Tibet" sono responsabili di organizzare agitatori professionisti, attraverso cui possono abusare della compassione del mondo che non è a conoscenza della verità, così da influenzarne l'opinione pubblica.

L'esperienza di Gyatso è solo uno dei tanti casi.

Questi tre scioperi della fame lo portarono ad abbracciare il punto di vista del "governo tibetano in esilio", trasformandolo nella "preda" che stavano cercando da molto tempo e senza risultati.

Il giovane e ignorante monaco Gyatso fu messo nelle liste dei "potenziali autoimmolatori". Dietro di lui, qualcuno stava ordendo una grande cospirazione coperta nell'ombra. Cosa lo convinse a seguirla? E come fu incitato a seguire il percorso dell'autoimmolazione? Perchè fallì le prime volte?

http://english.cntv.cn/20130122/102771.shtml
Autoimmolazione rimandata a causa degli americani

Dopo aver partecipato a tre scioperi della fame a pagamento, Gyatso si avvicinò alla "Federazione Sanqu", un organizzazione che sostiene molte attività per "l'indipendenza del Tibet". Poco dopo, un membro di questa organizzazione cominciò ad incitarlo a commettere l'autoimmolazione.

"Hai partecipato a tre scioperi della fame, non sei una persona comune. C'era un uomo che si dette fuoco, causando grande scalpore in tutto il mondo. Ora, dovremmo avviare qualcosa di simile per attirare l'attenzione del mondo. Tutti quelli che si danno fuoco diventano eroi immortali. Avresti il coraggio di autoimmolarti davanti all'ambasciata cinese in India?" Chiese Lhamo Ja a Gyatso.

Per persuadere il giovane, Lhamo Ja tenne uno speciale incontro, a cui fece partecipare molti membri della "Federazione Sanqu". Lhamo Ja disse a Gyatso: "Se dai la tua vita, il governo in esilio, il Dalai Lama e tutti i tibetani saranno fieri di te! Non avrai niente da rimpiangere se capisci che è un atto glorioso. E mi occuperò io stesso dei piani per te".

A quei tempi, Gyatso aveva una una bruttissima visione del popolo Han e del governo centrale cinese a causa del lavaggio del cervello fatto grazie ai numerosi video e libri di propaganda del Dalai Lama. In più, con l'istigazione di Lhamo Ja davanti a molte persone, Gyatso si agitò e decise di sacrificare se stesso per "la causa tibetana".

Questo, ha ricordato più tardi Gyatso, era il modo in cui i sostenitori dell'"indipendenza del Tibet" incitavano i semplici nuovi venuti. Dopo che si era vantato di poter commettere l'autoimmolazione, non poteva più tornare indietro.

Pochi giorni dopo questo incontro, Lhamo Ja disse a Gyatso di autoimmolarsi il 10 di marzo; una data scelta con attenzione. Il 10 marzo è il cosiddetto "giorno della rivolta del Tibet", ogni anno in questa ricorrenza vengono lanciate molte attività anticinesi e arrivano molti giornalisti esteri. Il Dalai Lama avrebbe anche tenuto un discorso.

Pertanto, autoimmolarsi quel giorno avrebbe significato dare una grande influenza alla "questione tibetana" e il "governo in esilio" sarebbe stato soddisfatto.

Prima dell'autoimmolazione, Lhamo Ja e altre persone registrarono un video di Gyatso, che sarebbe stato spedito alle Nazioni Unite.

Comunque, il giovane, il protagonista dell'autoimmolazione non aveva assolutamente idea di cosa fosse l'ONU, pensava genericamente a un'istituzione con grandi poteri.

Ricordò di essere stato portato in un ufficio a registrare il video; durante le riprese gli fu chiesto di leggere una dichiarazione che conteneva delle richieste compresa una che chiedeva al governo cinese di rilasciare "i prigionieri politici".

Dopo aver finito di registrare, il giovane lama andò a vivere gratuitamente in un albergo di ottimo livello, in attesa di ordini.

Il 10 marzo, Gyatso fu avvisato da un membro della "Federazione" che l'autoimmolazione era cancellata perchè nelle strade c'erano troppi poliziotti indiani che avrebbero potuto interrompere il gesto.

L'azione fu posticipata alla fine di marzo, quando sarebbe stato tenuto in India un importante incontro sui diritti umani. Prima del 25 marzo, Gyatso fece una prova sul posto.

Prima che la prova iniziasse, il ragazzo non aveva assolutamente idea riguardo al tipo di benzina da usare ne a come comportarsi. Lhamo Ja aveva redatto diversi schemi per lui e gli spiegò i dettagli specifici, come vestirsi, dove mettere la benzina e come darsi fuoco. In una parola, si erano scervellati per il successo dell'autoimmolazione.

Gyatso fu scioccato dai loro schemi dettagliati, gli sembrò che non stessero parlando di autoimmolazione, ma di un atto ordinario e quello che stavano per bruciare non era un corpo umano, ma stracci di vecchi vestiti.

Ma il giovane sapeva di aver preso un sentiero senza via d'uscita; che era troppo tardi per tornare indietro e che avrebbe subito ritorsioni se avesse rinunciato. Quindi le sue preoccupazioni crescevano via via che si avvicinava al 25 marzo. In seguito, ricevette un messaggio che diceva che l'autoimmolazione era rimandata ancora una volta perchè un leader americano era in visita in India.

Lhamo Ja disse:"Abbiamo deciso di cancellare l'autoimmolazione perchè gli Stati Uniti ci hanno dato un grande aiuto e non dobbiamo creargli nessun tipo di problema. Ma ti posso assicurare che avrai l'opportunità di contribuire alla causa dell'indipendenza. Ti prego di aspettare le mie prossime informazioni per un piano ancora più grande".

In questo modo, Gyatso fu libero ancora una volta dalla morte. I due piani falliti di autoimmolazione erano prove prima che fosse mandato in Tibet.

Da giovane monaco che voleva imparare le sacre scritture, a essere coinvolto nella propaganda per "l'indipendenza del Tibet, partecipando a scioperi della fame a pagamento, a essere un potenziale autoimmolatore. Gyatso era ignorante, non aveva il tempo, la consapevolezza di pensare alle profonde conseguenze e ragioni che erano nascoste dietro a quello che gli stava accadendo.

La sua mente semplice e i suoi impulsi sono diventati la debolezza sfruttata dall'organizzazione per "l'indipendenza del Tibet". Come altri giovani tibetani, Gyatso era un entusiasta e devoto ragazzo che non aveva ancora maturato una visione autonoma del mondo.

Essendo nato in un'area remota, era facile trapiantargli un'altra visione prima che potesse distinguere ciò che è giusto da ciò che è sbagliato. Tutto questo ha causato la tragedia della sua vita.

L'organizzazione per "l'indipendenza del Tibet" avrebbe lasciato stare Gyatso dopo il fallimento di due tentativi o avrebbe prodotto una cospirazione ancora più grande?

http://english.cntv.cn/20130123/102379.shtml
Fermato in tempo

Dopo aver fallito due autoimmolazioni, Gyatso si calmò gradualmente e sviluppò una paura per il suo futuro. Tuttavia non era ancora riuscito ad uscire dalla follia che lo aveva trasformato da giovane lama a fanatico suicida che sognava di "sacrificare se stesso alla religione".

Pochi giorni dopo i due piani falliti, Lhamo Ja incontrò nuovamente Gyatso e gli disse che gli portava buone notizie, dicendogli che aveva ricevuto istruzioni di Ala Jigme, un alto funzionario del "Dusum Legong" (o il dipartimento di sicurezza del "governo tibetano in esilio"), di mandarlo in Tibet ad autoimmolarsi, così da creare maggiore influenza.

Dopo aver sentito quelle parole, Gyatso esitò ed era riluttante di tornare in Tibet dato che aveva infronto la legge per andare in India e non sapeva cosa gli sarebbe accaduto se fosse stato arrestato.

Lhamo Ja era un po' arrabbiato dall'atteggiamento. Comunque, invitò alcune personalità ad incoraggiare il giovane.

Una notte, Gyatso fu ricevuto da Kalon Pema, un alto funzionario del "Dusum Legong". Da quando era in India, era la prima volta che incontrava una personalità così importante.

A quei tempi il giovane lama era confuso e finalmente incontrò qualcuno che era determinato a sacrificarsi per sei milioni di tibetani.

Kalon Pema disse a Gyatso: "Sei stato scelto per autoimmolarti a Lhasa, una città sotto il controllo del governo centrale cinese. Quindi sarà responsabilità della Cina spiegare la tua lotta per "la causa dell'indipendenza". In questo modo avremo un'attenzione universale e il supporto della comunità internazionale. Tu diventerai un eroe e sarai ammirato dal popolo tibetano".

Kalon Pema disse inoltre che, i familiari o amici che avrebbero spedito in India le registrazioni e le fotografie della sua autoimmolazione, avrebbero avuto un trattamento preferenziale e sarebbero potuti venire all'estero per migliorare le loro condizioni di vita.

"Comunque, se sarai arrestato, non dire niente riguardo a noi o metterai in cattiva luce il governo tibetano in esilio. E non tornare indietro se non riesci a portare a termine la tua missione", disse Kalon Pema.

Gyatso si sentì molto arrabbiato per quello che gli era stato detto, perchè nella sua mente si stava sacrificando per "l'indipendenza del Tibet". Come poteva portare in cattiva luce il "governo Tibetano in esilio"?

Comunque restava dell'idea che il Dalai Lama lo appoggiasse, quindi il "governo tibetano in esilio" non lo avrebbe abbandonato. Per questo motivo obbedì all'ordine.

In linea con quanto detto nel meeting con l'alto funzionario, Gyatsto fu mandato in Nepal.

Lì ricevette circa 8000 dollari per rientrare in Tibet sotto falso nome.

Andò a Lhasa con un uomo, chiamato Thubten, che fu designato dal "Dusum Legong" per fotografare la scena dell'autoimmolazione di Gyatso.

Comunque, nonostante la scrupolosa preparazione, i due furono arrestati prima di arrivare a Lhasa. Il ragazzo fu portato alla stazione di polizia, era estremamente nervoso e non aveva con se nessun documento.

Che tipo di sanzione affronterà dopo essere l'arresto? Thubten sarà affidato alla giustizia? Gyatso, il giovane lama che aveva vagato tra la vita e la morte, non fu ne il primo nell'ultimo fanatico fuorviato i cui impulsi irrazionali erano controllati da determinate persone per determinati fini.

La domanda di come evitare ai giovani simili tragedie resta senza risposta.

Traduzione dall'inglese a cura di Andrea Parti

Manifestazioni "non violente" degli attivisti "free tibet" a Parigi

Parigi, Aprile 2008
Manifestanti "non violenti" della campagna free Tibet assaltano una ragazza disabile, Jin Jing, tedofora per le Olimpiadi di Pechino.

 

 

 

 

 

 

 

 

 

 

 

Self-immolation truth: Tibetan Buddhism kidnapped by politics

http://news.xinhuanet.com/english/china/2012-07/18/c_123431061.htm

Editor's note: As copy-cat self-immolations in Tibetan areas in China grabbed the world's attention over the past year, the Dalai Lama has failed to demonstrate his authority as a "spiritual leader of Tibetans" when he avoided to call for a stop of such self-destruction.

The following story, based on investigations of Xinhua reporters in Tibet, Sichuan, Gansu, and Qinghai, is expected to help readers understand the truth behind the blaze as well as the Dalai Lama' s "nuetral" stand on self-immolations.

Highlights: [ * Copycat suicides spread, triggering public concern that teenagers and other vulnerable people are at risk;

* It's a political game that sacrifices young Kirti monks to call for the Dalai Lama's return

* Double-dealing in the guise of non-violence jeopardizes Tibetan Buddhism

ABA, Sichuan, July 18 (Xinhua) -- Buddha Sakyamuni has inspired his followers to hang on whatever adversity they might encounter, the series of clergy self-immolations at the Qinghai-Tibetan Plateau, however, are misleading devout Tibetan Buddhists to think that it's permissible to give up hope and their lives so long as they follow suit.

In one of most recent cases, Rechok, 35, a mother of three who lived in the Chatuo village of Rangtang of Aba, committed suicide by setting herself ablaze in the afternoon of May 30 and died on her way to a local hospital.

Police investigations showed Rechok had been caught up in a family feud with her alcoholic husband Namsetong. The couple been viciously arguing overnight, which aggravated the mother's pains from losing his eldest son Dropurang who ran away days before to become a monk despite the mother's objection.

Rechok's suicide was not politically motivated, according to police.

Still, her death was branded as a "protest at the growing influence of Han China in the Tibetan plateau" by the Free Tibet, an overseas group advocating Tibet independence, and used as an excuse by the Tibetan government-in-exile to attract international attention to the so-called "Tibet issue."

In mid-March, Sangpo Dondrup, a third-year student in a middle school of Sertar county of neighboring Ganzi prefecture, was found foaming at the mouth and groaning on the downtown Jingyuan Road, smelling of gasoline.

Police investigations later showed he had attempted self-immolation. The oldest of seven, Sangpo Dondrup felt stressed as his illiterate father had been harshly pressing him to get good grades since he entered middle school in 2009.

Feeling stuck in his study, the teenager stole fuel from his father's motorcycle. He swallowed some of it and splashed rest of the gasoline on his clothes and then went to the street. However, he failed to set himself alight.

"I didn' t know that it was so awful to swallow the gasoline," he said, scratching his hair in embarrassment.

At noon every Saturday, Sangpo Dondrup said he would walk around the nearby pagoda of Padmasambhava who established Buddhism in Tibet in the eighth century to pray.

Unwilling to make do with a vocational school, he said he would consider restudying the third year if he failed the entrance exam for senior high schools. "My goal is college," said he.

Xu Kaiwen, who holds a PhD in clinical psychology from Beijing University, has been involved in suicide intervention for more than 10 years. He said that individual suicides can be contagious. When someone with public influence, such as the Tibetan clergy who are supposed to enlighten the average public to be free from all sufferings, were involved, the demonstration effect will be undoubtedly stronger.

"Teenagers aged 18-22 and the stressed are the most prone to copycat suicides as they are impulsive and lack self-control. Whether they spread mainly hinges upon the public explanation of suicidal behaviors. If suicides are hailed as martyrs or heroes, it can easily cause others, especially teenagers, to follow suit," said Xu.

To ward off the potential harms of clergy self-immolation to young Tibetans whose formidable ages are spent in a religious climate unparalleled anywhere else in China, the Education Bureau of Sertar County added a course on Life in all schools the following month.

"The objective of this course is to teach students to cherish their lives. Everyone here knows that Buddha Sakyamuni spent his whole life exhorting people to refrain from killing others and committing suicides, we can' t afford to have this young generation misled," said Chen Hu, chief of the Sertar Education Bureau.

The worry of parents and teaching faculty spreads, however, on the heels of Tibetan clergy who set themselves on fire. On March 30, in front of a downtown telecommunication outlet in Tuanjie Road of Barkam, the capital of Aba prefecture, Chimed Palden and Nganlam, both from the Caodeng Monastery of Gelug sect, burned themselves while hundreds of students of the nearby primary and junior high schools were on their way home during lunch break.

Li Yong, a teacher of the Barkam No. 2 Primary School, said some students dared not to return to school that afternoon as the sight was too shocking.

"Students are panicky. I keep telling them neither to imitate those monks nor to join the crowd to watch if anything similar happens on their way home or to school," said Li.

As self-immolation cases often attracted crowds which sometimes could turn chaotic, Tseten Serjig, whose child is among those who witnessed the burnings, said that she was very concerned about the safety of children and hoped the school authorities would strengthen student protection and escort students home.

"I feel very indignant. Thanks to the many good government policies, Tibetan-populated regions have never developed so fast and our livelihoods has been improving. Why would those monks give up their life so radically to jeopardize social harmony?" said the Tibetan mother.

POLITICAL GAME

Stepping into Aba county, where most self-immolations have taken place recently, one can get close to understanding the answer.

A total of 20 Tibetans, including eight monks, two nuns, eight former monks and two lay people, mostly aged from 16-25 except two, had committed self-immolation since Feb 2009 here. Of them, fifteen died and five were under hospital treatment, according to local police.

Across the country, the total number of Tibetan who had committed self-immolation exceeds 30, all in Tibetan populated regions.

The two most well-known people who committed self-immolations are Tapey, who triggered the latest wave of self-immolation by setting himself on fire at the age of 20 on Feb. 27, 2009, and Phuntsog, 19, who ended his life in a pre-meditated self-immolation on March 16, 2011. Both came from a capital-strained single-parent family, received little formal education and grew up in the Kirti Monastery from an early age, according to police.

Tapey is now recovering and refused to touch upon the subject of self-immolation with visitors. The hospital in charge of his medical treatment has paid in advance more than 2 million yuan, but the chances for him to fully recover are slim, doctors said.

In the latter case, police found that days before the self-immolation was committed, Kirti monks Rabten and Dorje had used a desktop of an Internet cafe to communicate with Chodrum, a member of the media relations team of Shiwa Dratsang where the Kirti Living Buddha resides, to send photography of Phuntsog.

With some 2,000 monks, Kirti Monastry is historically connected with 50 or so Tibetan temples, big and small, including the Caodeng Monastery involved in the Barkam tragedy.

Kirti Living Buddha fled with the 14th Dalai Lama after a failed insurgency in March 1959 and has since lived in Dharamshala, India, to orchestrate secessionist activities.

Since the late 1970s, 168 monks have been found to have illegally left to India. A number of them have dedicated themselves to disseminating among young monks a sense of separatism, brainwashing them to confront the government, according to sources with the Aba police authority.

Less than one hour after the self-immolation, Phuntsog was promoted throughout the overseas Tibetan community as "a martyr in protest of the Han Chinese rule and repression in Tibet," police said.

 

At that time, however, a competition concerning the life and death of Phuntsog was going on in Aba between the police and Drongzhug, Phuntsog's uncle and teacher who later admitted to the police that he had arranged for an overnight transfer of his seriously injured nephew from the home of a Tibetan doctor up onto a sky-burial in Yunlong village, a religious site for burial ceremony during which the body of the dead would be dismembered by a burial master and left for birds to feed on.

Left unattended in the freezing cold for 11 hours, Phuntsog was only just breathing when he was spotted by the police and sent to the People' s Hospital of Aba County.

Surgeon Wang Defu said that emergency treatment was crucial in the first few hours. Treatment delay, large-area body surface and respiratory burns led to Phuntsog's death.

During a public trial, Dongzhug called himself "legal illiteracy," saying he had never been to school and was unaware of his infringement of the laws. Dongzhug and another two Kirti monks responsible for Phuntsog's death were accused of homicide and each sentenced to 10-13 years in jail.

"Why did Dongzhug hide Phuntsog? They didn't want him to be cured otherwise they would be unable to use his death to raise the anti-China morale across Tibetan community," said an official close to the case.

Criminals were brought to justice but the overseas splitting forces wouldn't give up. On August 20, Students for A Free Tibet, a New York-based organization advocating Tibet independence, honored Phuntsog together with Tsewang Norbu, a 29-year-old monk of the Nyitso Monastery in Daofu county who died shortly after setting himself on fire on August 15, with the Lhakar Award, praising the two's "unimaginable sacrifice and courage...in protest of the Chinese government's repression and for the freedom of Tibet."

The Tibetan word "Lhakar" literally means "White Wednesday," a weekday considered special by Tibetans because it is the soul-day of the Dalai Lama, the group has preached, calling for more acts of defiance and resistance in Tibet.

Less than one month later, Phuntsog's brother Katrang, aged 18, and Kunchok Tenpa, 16, both from the Kirti Monastery, imitated such unimaginable sacrifices but were rescued by the patrolling police on September 26.

Apart from being tempted by the heroism played up overseas, police say that young Kirti monks must also cope with senior lamas who pulled the strings from within.

In a seemingly casual talk, Rala Lodro, a 40-year-old painter and lama from Longzang village of Aba county, approached Katrang and Kunchok Tenpa while they were eating sunflower seeds in the monastery courtyard, and advised them to commit self-immolation during the daytime.

"Our life is bad now. It would be better to commit self-immolation to become a wisp of smoke. Do not burn at night otherwise the Communist Party will be happy because America's cameras above the Kirti Monastery can not capture it," Rala Lodro was quoted as saying in the oral confessions Xinhua obtained.

A Kirti monk asking not to be identified said that there had been invisible pressure upon the young monks to do something they could.

With most of its registered monks on a two-month-long leave to help their families dig worm grass, a rare medicine herb, Kirti Monastery whose land area has tripled to 18,000 square meters in two decades is now in its most inactive period of the year.

If someone died in surrounding residential neighborhoods, lamas will recite sutras in the morning. In afternoon, Buddhist scripture debating is routinely held. Other than these, those who stay have plenty of time at their disposal.

With the annual worm grass trips normally ending early July, changes will happen to the monastery as some monks may decide to become laymen after being distracted by earthly affairs.

Qiu Ning, director of the Aba United Front Work Department in charge of religious affairs, estimated that about 100 Kirti monks will leave the clergy every year. "However, not every one of them can get accustomed to their new life."

Among those who commit self-immolation, secularized monks have surfaced as a vulnerable group. Tsering and Darli, both former Kirti monks, burned themselves on January 6. According to Tsering who survived, Darle had been very upset because he had promised to commit self-immolation together with Tenzi Wangmo, a nun of the Siwai Nunnery of Aba whom he met during last year's worm grass leave. The 20-year-old girl burned herself last October and died.

"Darle told me he wanted to burn himself too to ask for the forgiveness of the Buddha because he had stolen the golden Buddha statute of the Kirti Monastery. I felt he was so lofty and was inspired by his courage," Tsering was quoted in this oral confession to the police.

In his deep heart, Tsering had his pains. After leaving the Kirti Monastery, he married and divorced and always pinched pennies. He confessed that one month before committing self-immolation, he and his friend Nyigeme robbed 8,000 yuan from his relative Lokhor who had reported the crime to the police.

Tudong Tarqin, lama and deputy director of the management committee of the Namah Monastery in Kangding county of Ganzi prefecture, felt sorry to hear so many young former clergy had killed themselves.

"Buddha tells us to always observe and think. If someone seeks to convert to Buddhism because of family feud, setbacks in life or out of impulse, we must refuse. Likewise, Buddha instructs the Sangha not to give up on even the vicious one, because on the merit of wearing cassock for one day, ordained monks are sure to attain enlightenment."

Donggou Living Buddha, deputy director of the management committee of the Kirti Monastery, called himself a "stick-in-the-mud" and "too old to keep the younger generation under control."

"Each year we see many young Tibetans come in and leave. I don't have the number of secularized monks," said the 70-year-old to Xinhua.

TRICKY NON-VIOLENCE

Regarded as the root guru of Tibetan Buddhists of the Gelug sect, the 14th Dalai Lama told media on different occasions that he "did not encourage" or "did not condone" self-immolation. But he never explicitly forbids such cruel self-destruction.

Chinese officials have blamed the Dalai Lama for encouraging the self-immolations, saying that the exiled Tibetan religious leader prayed for those who died after committing self-immolation in public and refused to call for an end of a practice that violates a basic Buddhism doctrine -- not to kill.

"In the Buddhists' eyes, the Dalai Lama is their spiritual leader, if he reminds the followers of the doctrine, self-immolation will definitely end," said Likatesring, deputy head of Huangnan Tibetan autonomous prefecture government of Qinghai province.

It was a different story when Thubten Ngodup, one of his followers, lit himself on fire in a hunger strike organized in New Delhi by the Tibetan Youth Congress in 1998.

Robert Thurman, a professor of Indo-Tibetan Buddhist Studies at Columbia University who has studied with the Dalal Lama for nearly 30 years, revealed that the Dalai Lama had condemned: "This is violence, even if it is self-inflicted," according to Canada's National Post.

Although the Dalai Lama resigned his political role last year, Tibetan Buddhism remains deeply entangled with politics. And that was the fundamental problem plaguing Tibetan Buddhism, officials with the Aba prefecture noted.

The purpose of the series of self-immolations scheme, they said, was to use individual sacrifices to cement and sow hatred among the 16,000 Tibetan exiles, foment strife between Tibetans and the Chinese government, distract the Tibetan-populated regions from the focus of social and economic development and seek international attention to pressure the Chinese government.

"Their ulterior purpose is not to stage a dialogue but to sabotage," said an official who asked not to be identified.

Although the 14th Dalai Lama kept calling for non-violence, the average Tibetans and the government carders here felt otherwise.

Lei Kaiwei, political commissar of the Public Security Bureau of Aba County, almost lost his life while trying to rescue Lhorang Jamyang, a Kirti monk of the Kewa village of Antou township who set himself on fire on Jan. 14 at the Qiatang West Street.

"When I thought the fire on his body was quenched and was about to disperse the on-lookers, I heard a 'bang'. The guy rose, surrounded by an even fiercer fire due to his re-exposure to air. Shockingly, he started to catch the eight police officers on the site. Each of them flinched instinctively. It was chaotic. I heard screams and felt the crowd closing in," he said.

With bare hands, Lei caught the burning waist of Lhorang Jamyang, and a scuffle ensued. Lei said he gathered all his strength to pry open the arms of Lhorang Jamyang from his neck after both fell to the ground.

The 22-year-old died. Lei suffered serious burns on his hands and face. If Luo failed to break loose in 10 to 15 more seconds, doctors said he could have died from either carotid insufficiency or suffocation triggered by laryngeal edema.

"While patrolling the street, rain or shine, I always think it my duty to come to the rescue of those who commit self-immolation and protect the public from harm. I don't understand why Dharamsala associated us with military crackdown or suppression. That was mud slinging," said Lei.

Calling himself a "pure product" of the 2008 riots which broke out in Lhasa on March 14 and then other Tibetan regions including Aba, leaving 19 people dead and many businesses, residences and vehicles damaged or looted, Lei said he felt he owed his family an apology for having taken up a high-risk job.

For average Tibetans, the non-violence strategy advocated by the 14th Dalai Lama appeared to have more to do with hatred and bullying than what Mahatma Gandhi proposed, the power of love and understanding between all.

After the death of its monk Tsewang Norbu, Nyitso Monastery of Gelug sect in Daofu county of Ganzi prefecture sent out words that each household in its diocese must send a representative to pay condolence visit to the family's of those who have committed self-immolation and donate money otherwise they could no longer expect the monastery to do any Buddhist services for their families, police investigation showed.

During this year's spring farming season, leaflets were distributed in the county's Kongse township, threatening to burn the house of those who dared to follow the instruction of Han Chinese to cultivate lands.

Hu Wenbing, Party secretary of the Kongse township, said that one carder of the Geleg village took the lead to plough his land. His barn housing his cows and tractor was set on fire that night.

"If you don't follow the monasteries, you go to hell after death.' This is the most vicious menace as many Tibetans pinned the hope of their next life on monasteries," said Luo Yuehua, former principal of the Xialatuo Primary School of the Xialatuo village of Luhuo county in Ganzi.

The way to quell public fears, as Fu Shou, Party secretary of the Xialatuo village, noted, was to follow Buddhism doctrines rather than individual lamas.

As no one in Xiatatuo village participated in the riot that took place in Luhuo county on Jan. 23 when dozens of people, including some monks, stormed and smashed some stores and a police station, causing one death and nine injured, separatists threatened "if you don't follow monastery, your house will be burnt."

The village committee responded tit-for-tat, "If any house is burnt, everyone teams up to help its owner rebuild." Enditem

(Writing and reporting by Cheng Yunjie, Yi Ling and Xu Lingui. Dang Wenbo, Sun Yang and Hai Mingwei also contributed to the story from Sichuan)

Editor: Mu Xuequan

Facts about the Self immolations in Tibetan Areas of Ngapa

National broadcaster China Central Television (CCTV) has released a documentary on self-immolation in the country's Tibetan-inhabited areas.

The documentary debuted at 9:27 p.m. on Sunday on CCTV-4, an international channel mainly targeting overseas viewers in Chinese language.

It also aired on CCTV's English channel, Spanish channel, French channel, Arabic channel and Russian channel on Monday.

The documentary, titled "Facts About Self-Immolation in Tibetan Areas of Ngapa (Aba)," discloses the truth about self-immolations that have occurred in Aba, a Tibetan and Qiang autonomous prefecture in southwest China's Sichuan Province.

The documentary contains interviews with the masterminds and victims of the self-immolations. It states that the monks in Aba were acting on orders sent from overseas to convince people to self-immolate, as well as sending information about the self-immolations abroad, as they have claimed that the acts were a form of "protest" against Chinese rule in Tibetan areas.

The documentary also states that the Dalai clique masterminded the self-immolations in order to split China.

 

 

Dalai Lama e omosessualità

"È una parte di ciò che noi buddhisti chiamiamo cattiva condotta sessuale. Gli organi sessuali furono creati per la riproduzione tra l'elemento maschile e l'elemento femminile - e tutto ciò che devia da questo non è accettabile da un punto di vista buddhista."

(Tenzin Gyatso, 14esimo Dalai Lama)

Il ritiro del Dalai Lama: una farsa politica

Dalai Lama's Retirement: political farce
08:35, April 06, 2011
Dalai Lama's Retirement: political farce

The Dalai Lama urged his "parliament" to amend "Charter of the Tibetans in Exile" on Mar. 11, 2011, and called off "all of the administration work in the name of 'the Dalai Lama" .

This "Retirement Issue" soon became the spotlight among his Tibetan followers and western supporters. Later, the "parliament" announced to establish a panel to help realize the Dalai Lama's decree.

The panel proposed that "all administrative rights and liabilities" exercised by the Dalai Lama would be separated into 3 parts, including "cabinet in exile", "parliament in exile" and "the supreme court in exile", while the Dalai Lama had to instruct the "government in exile" on major issues.

But soon after the proposal got rejected since some "members of parliament" thought that "it has completely violated true aspiration of Tibetans in China and in exile". Some American journalists gave commentary that it is probable that Dalai Lama will finally "retain his post to obey the wills of the Tibetan people"……

"Retirement" shows the political identity of 14th Dalai Lama

A signed article by Yi Duo published on April 1 pointed out that the 14th Dalai Lama's "retirement" rhetoric was merely a political farce and a contemptible show.

The article notes that the quitting from the "political or administrative functions" of the 76-year-old Dalai Lama is a "slap on the face"toward the politicians of the U.S. and other western countries.

Obviously, since 1980s, western politicians have frequently met with the Dalai Lama, disregarding the strong objection of the Chinese government, with a high-sounding excuse: the Dalai Lama is "a respectable religious leader".

When western politicians mean to label the Dalai Lama's recent political move as "democratic", it is probably because they have not realized that the Dalai Lama's "retirement" is simply sarcasm to their long held pretext.

Despite the Dalai Lama's separatist and violent terrorist activities which in fact have already revealed his identity as a political exile, Yi Duo, the writer of this article takes a look at the articles of the "Charter of the Tibetans-in-Exile", which specially prescribe the political rights of the Dalai Lama.

The article says, the prescribed political rights of the lama have far exceeded the power of any political leader on earth.

This "Charter" made in 1991 stipulates in Article 3: This Charter … assented to by the Dalai Lama shall come into force on the day appointed by the Dalai Lama, and the future Tibetan polity shall …through the dual system of government;

Article 19 stipulates that the executive power shall be vested in the Dalai Lama, and shall be exercised by Him, either directly or through officers subordinate to Him. In particular, the Dalai Lama shall execute his power of the chief executive of the Tibetan government: approve and promulgate bills and regulations prescribed by the 'Tibetan Assembly'… dissolve or suspend the 'Tibetan Assembly'… dissolve the Kashag or remove a Kalon or Kalons.

Article 29 stipulates that the Dalai Lama may, in cases of an emergency, dissolve the Kashag or remove a Kalon or Kalons, including the Chief Kalon, as the case may be."

Article 30 stipulates that all executive business of the Tibetan Administration shall be conducted in the name of His Holiness the Dalai Lama.

Besides, according to Article 97, 101 and 107, heads of some crucial functions of the "Tibetan Administration in Exile"… may be appointed by the Dalai Lama, such as "the Chief Commissioner of the 'Tibetan Central Election Commission', the Chairman of the 'Public Service Commission'and the Auditor General of the independent 'Tibetan Audit Commission.'

Based on the analysis of the role designed for the Dalai Lama in the "Charter", which till now is in full effect in the Dalai clique, the article says "the so-called 'Tibet Administration in Exile' is anything but 'democracy, freedom, human rights".

It is convincing to believe that other than fitting to the western "universal values", the "Tibet Administration in Exile"is absolutely a totalitarian autarchy dominated by a gang of illegal theocratic enthusiasts who were led by the Dalai Lama as the ringleader.

What makes the Dalai Lama a spiritual leader and a practical controller? What makes the Dalai Lama and his followers an international "brand"? The reason lies in that he has had the supreme right a descended from the feudal serfdom of old Tibet in the past decades plus some western politicians have euphemized, advocated and supported his political influence. In other words, without the leadership of the Dalai Lama could his followers- a bunch of political and religious power holders- never carry on for another single day!

When the Dalai Lama proposed "retirement", Samdhong Rinpoche, chief Kalon of the clique, immediately stated that they had no capability to take over the government without the Dalai Lama. His "ambassador" to the United States of America also admitted that his leadership would not change even if he retired and that there would be no need to state it so clearly in black and white.

The western media and scholars generally believe that the Dalai Lama will probably pull strings behind the scenes to influence the political policy on overseas Tibetans and that as long as he lives he will always hold the absolute leadership.

Clearly, calling the Dalai Lama merely a "religious leader" is just an excuse for some western politicians to meet him. Even the Dalai clique and its western supporters never believe such a word.

Why 14th Dalai Lama wants to "retire"?

It is obvious that the Dalai Lama's "retirement" is merely a farce to protect him when he realized the situation was against him. For example, the so-called "cabinet" resigned and the "parliament"was forced to dismiss in 1991 due to a series of violence triggered by the frequent exposures of corruption of the Dalai clique.

To ease the conflict, the Dalai Lama declared that he would "semi-retire" form post. However, the fact proved that the Dalai Lama still has the final say in all major decisions of the Dalai clique.

In 2008, the internal contradiction of the Dalai clique became even worse after their failures to sabotage the Beijing 2008 Olympic Games, so the Dalai Lama again put forward his "semi-retirement" and planed to retire totally.

As expected, the convention strongly urged him not to retire. Taking the advantage, the Dalai Lama announced he would not retire and continued to serve Tibetan people in his lifetime.

As he wishes, his trick of "concession" makes a great coup.

In this way, the Dalai Lama can not only win "consistent support" from his followers but also help his followers to avoid being marginalized in the world.

The French leading newspaper Le Monde and the British newspaper The Guardian commented that the Dalai Lama's action has made him much more popular in the west than before.

The "retirement"of the Dalai Lama is another move to realize the political power transition and keep the "government in exile" running. Ever since he fled aboard after his failure of military rebellion in 1959, the Dalai Lama has never stopped pursuing the so-called "Tibetan Independence". But till now, the Dalai Lama is aged with the years while the "Tibet Independence" is still in an indefinite future, shadowed the Dalai Clique with anxieties and disappointment.

In the letter the Dalai Lama wrote to his "parliament", he expressed his worries and concerns about the fate of his "government in exile"during post-Dalai period and urged to adopt the new system right away. Here the Dalai Lama told the truth that "retirement" is to help other Tibet separatists create a favorable condition, in case that some day "When the tree falls, the monkeys will scatter away".

Will Dalai Lama really retire?

As a matter of fact, the 14th Dalai Lama has issued his statement about "retirement" many times, but failed to keep his promise again and again, which indicates that he is unwilling to retreat from his post as a political manipulator at all.

According to his statement issued on a press conference held in India's Kalimpong on Dec. 14, 2010, he meant to retire from administrative affairs only. In his opinion, the 14th Dalai Lama will no longer sign for things such as managing the items of an account or making an announcement about holding a conference, just like "president" of a nation. And that is all about of his "retirement".

This time in his letter to the "parliament", the 14th Dalai Lama only vaguely proposed to amend the "Charter for Tibetans in exile", while ignoring key articles about the theocracy system, his status and power entirely.

In contrast, he expressed that he would never abandon public affairs when confronting "significant difficulties". Actually, he aims to set aside enough space in advance for him to participate in international affairs in the amended "charter".

In fact, to retire or not is out of Dalai Lama's own decision. If he refuse to take any further part in Tibetan affairs, how about those guys who lived on "independence of Tibet" led by him?

At the end of last year, the Dalai Lama expressed that he will "completely retire within six months", while, the "government in exile" made an announcement on Dec. 10 to entreat the Dalai Lama to continue to act as apolitical and religious leader of Tibet and stop thinking about and making any speech about retirement; on the same day, "president"of the "government in exile" said Dalai Lama's speech about his retirement made all Tibetans sleepless with no appetite. He also requested the Dalai Lama not to think about retirement.

After the Dalai Lama delivered his "resignation letter", Samdhong immediately asked his "parliament in exile" to seriously discuss a group of questions on Mar. 15, such as "Will the Dalai Lama's retirement decrease Tibet issue's international influence?", "Will the people in and out of Tibet deem Tibetan government in exile as legally representative?", "Will the talk with Chinese government go on?", etc. In a word, without Dalai Lama, the question will be whether the group can feed themselves or not.

We can say that whether the Dalai Lama retires or not, the political nature of the Dalai Lama and his followers' theocracy and splittism will never change, the factual status of the Dalai Lama among his followers will never change. If his retirement can really bring back the downfall destiny of Dalai Lama's clique, the Dalai Lama would have retired long before. Why would he even bother holding up his position till today? Therefore, we don't have to take the Dalai Lama's retirement so seriously.

Recently, the Dalai Lama once again said that: "Forty years ago, I was told by a foreteller that I can live as long as 113. And also, A Tibetan book stated 100 years ago that one person in today's world has the luck to live for 113 years, I think that person should be me. "It appears that the Dalai Lama----"son of India", made up his mind to go on his farce for a while. However, people are interested in how the Dalai Lama will end his farce this year.From: China Tibet Online

Gli accessi a Internet dei tibetani

Tibet has 1.2 million Internet users
16:09, May 03, 2011
Tibet located on the “roof of the world” appears to be no longer remote and “solitary” thanks to the spreading popularity and linkage of the Internet.

The number of Internet users in Tibet reached 1.2 million as of the end of 2010, including 104,000 broadband Internet users and 1.1 million mobile Internet users, according to the latest data released by the Communications Administration Bureau of Tibet Autonomous Region.

The Internet has become the most convenient channel for interactive communications between Tibet and the world. Seemingly not worth mentioning compared with 450 million Internet users and 277 million mobile Internet users in China, the number of Tibet’s Internet users is significant because it accounts for about 50 percent of Tibet’s total population of 2.8 million.

Tibet has shaken off its backwardness and gradually embarked on the road of reform, opening-up and development 60 years ago.

Thanks to more than 30 years of market-oriented reforms, Tibet has had new development opportunities. Searching various types of information online using search engines, frequently exchanging ideas using instant messaging as well as learning and receiving training, making stock transactions and arranging travel plans through the Internet has all become part of the daily lives of the Tibetan people.

“The rapid development of Tibet’s communications industry has shortened the distance between Tibet and the inland regions as well as between Tibet and the world. Tibet is no longer remote from the world,” said Zhang Qingli, Party secretary of Tibet Autonomous Region.

By People's Daily Online

Official: the Dalai Lama's new 'prime minister' illegitimate

Official: the Dalai Lama's new 'prime minister' illegitimate
08:19, April 29, 2011
"The problem for any 'prime minister' is that, compared to the Dalai Lama, he enjoys little name recognition outside the specialized Tibetan circles, and that will be a difficult dynamic to shift," Sautman said.

Born in the tea-growing region of Darjeeling in India in 1968, Sangay has never lived in or visited Tibet. He arrived in the US in 1995 after receiving a fulbright scholarship to Harvard University, the BBC reported.

According to Reuters, Sangay could be more radical than the Dalai Lama. He earlier hinted that he could move beyond the Dalai Lama's "middle way" policy of seeking "Tibet independence." His appointment could also stave off a possible crisis of "leadership" when the Dalai Lama dies.

China has rejected the "middle way" policy as it flies in the face of the country's constitution and law.

The "election" also reminded people of the Dalai Lama's past attempts at nominating a successor by himself.

In order to retain the influence of his "exiled government," despite his intention of leaving his political role, the Dalai Lama once proposed changing the way his reincarnation was chosen, including selecting the figure while he is alive.

Traditionally, the Dalai Lama's successor has to be a boy containing his "reincarnated soul" born after his death, chosen by a committee of lamas through a lot-drawing ceremony. The reincarnation should also be approved by China's central government.

Shingtsa Tenzinchodrak, a living Buddha for Tibetan Buddhism, said the Dalai Lama's self-declared retirement was a sheer "self-directed and played out farce."

"The Shakyamuni Buddha required Buddhists to pursue spiritual improvement, rather than meddle in politics. But the Dalai Lama has long engaged in activities that aim to split China," Tenzinchodrak told the Xinhua News Agency.

Hu Yan, a professor specializing in Tibet affairs with the Party School of the Central Committee of the CPC told the Global Times that Sangay's appointment might be the result of some groups who were disappointed by the aging Dalai Lama's failure to meet their political expectations.

"After all, Sangay is a secular figure who is not eligible to become the next Dalai Lama. And if the Dalai Lama chooses a successor by himself, it will be a blow to his credibility among his followers," Hu said.

"As an educated young scholar, I think Sangay should have his own judgment of Tibet's history, current situation and future, unless he is happy to be swung by Western distortions on the issue," Hu added.

From: Global Times

Chi rende complicata "la questione tibetana"?

Who made the 'Tibet Issue' complicated?
08:02, April 07, 2011
Recently, the 14th Dalai Lama openly claimed that "Tibet Issue" has become more complicated due to the Chinese government's policies, but it turns out to be another lie of the Dalai Lama.

First, let's take a look back, and see how the Dalai Lama and his separatist follwers faked their story by completely twisting the historical facts.

When a preparatory committee was founded in 1956 to arrange work for the establishment of Tibet Autonomous Region, the central government announced that the democratic reform in Tibet would not be put into practice within six years.

At the time, some upper-class reactionaries in Tibet proposed to keep feudal serfdom under the theocracy forever. Also, they were incited by the imperialist U.S. and British governments, starting their scheme to separate Tibet from the motherland.

In March 1959, misguided by the rumor that "the Han wants to arrest the Dalai Lama", some innocent Tibetans, abetted by such conspirers, started to gather and an armed rebellion was thus ignited.

Fleeing from Lhasa, the 14th Dalai Lama declared the establishment of "Independent State of Tibet" in Lhoka. Later, he fled abroad.

Now, we have clearly seen that it is the Dalai Lama's separatist scheme that factually stirred up the so-called "Tibet Issue".

Then, let's turn our eyes on the past six decades. It is really impressive that Tibet has made such substantial progress in various aspects, thanks to increasing investment from the central government.

Statistics indicates that from 1959 to 2008, the transferred fiscal support to Tibet from the central government totaled 201.9 billion yuan. Particularly, in recent years, 90 out of every 100 yuan of spending in Tibet has come from the central finance.

Again, look at the Dalai Lama and his followers. They've come with no idea on how to improve Tibetans' livelihood or on how to develop Tibet. Instead, they've tried persistently to obstruct the development of Tibet including, making groundless accusations, harassing the international community from any participation in the modernization and development of Tibet.

The14th Dalai Lama and his followers have fabricated rumors to demonize Tibet and advocated the so-called extirpation of Tibetan culture. Tibetan separatists have for many times harassed activities of the Chinese Delegation of Tibetan Culture Exchange because they have showed the true picture of Tibet to the world and gave the Dalai Lama a terrific slap on the face.

So what is the nature of the "Tibet Issue"? There is no such a thing as "Tibet Issue" before the Opium War in 1840. It was a result of the imperialist invasion to China. In 1941, the British imperialism plotted "Simla Conference" and created "McMahon Line", an illegal boundary line which encroached a large land of Tibet; the American imperialism announced at the same time that "the U.S. would provide all the weapons after Tibet's independence"; in 1947, Britain once again planned the "Pan Asia Conference", striving to separate Tibet from China but failed due to the strong opposition from the Chinese government and people.

Those historical facts, especially the current political and economic situation in the whole world indicate that some western countries, regardless of other countries' sovereignty, independence and interests, have overthrown other governments and stirred up troubles just for their own interests. On the other hand, the Dalai Lama and his followers, acting in collusion with Western anti-China forces, oppose their own country and become traitors finally. In this sense, the Dalai Lama and the people behind him are to blame since they are the real maker of the "Tibet Issue".

From: China Tibet Online

Qual è il problema del Tibet?

What is Tibet's problem?
08:30, April 20, 2011
In March, 2011, the 14th Dalai Lama repeated the so-called Tibet issue, just as he does annually. With nothing new, he made another instigation.

I would then like to analyze one of his statements such as " there is a problem in Tibet".

Is there any problem in China's Tibet? The answer is yes. I dare to say that no system in the world proves to be perfect.

As a region of China, Tibet lags behind of China's inland provinces and cities due to many factors: its social system was transformed relatively later and its economic development started relatively slowly; it has harsh geographic conditions, and it is comparatively scarce in human resources.

Nevertheless, what is the problem in Tibet raised by the 14th Dalai Lama who claimed to "retire"? According to him, almost all actions and speeches related to Tibet are monitored, and overseas Tibetans and the international community are not allowed to find "facts" in Tibet.

Here is the rerun of some historical scenes: In March 14th Riots in 2008, 5 girls of both Tibetan and Han ethnic groups in the "Yichun" dress store were killed by a fire ignited by rioters; a Tibetan doctor named Losang Tsering was beaten by stones when treating an ethnic Han boy, and suffered from cerebral concussion with his cheekbone fractured; rioters sliced off ears of Feng Bixia, a businesswoman near the Barkor Street as she tried to save two Tibetan boys...


Such appalling accidents frequently happened in Tibetan-inhabited areas of Sichuan Province, Gansu Province, etc.

A Lhasa woman who had got involved in the riots admitted that she "was threatened by villains", news reported. Public information indicated that separatists overseas directly participated in commanding the March 14 Riots. If the government hadn't taken any necessary measures, those splittists would have continued to cause violence and instability in Tibetan areas because they attempted to stir up disturbance.

Anyone who knows about Tibetan history is clear that the Dalai clique has never stopped fabricating events in Tibetan-inhabited areas since they fled abroad in 1959.

In this sense, it was a must to take measures to keep Tibet's stability so that the social stability would be maintained and people's life, safety and property would be protected.

An increasing number of tourists from home and abroad every year enjoy their trips in Tibet without worrying about the so-called "monitoring". Someone may like to be "supervised" so as to keep such accident as the March 14 Riots away. I myself am one of them.

The other statement about Tibet issue that the 14th Dalai Lama makes often is that Tibetans abroad and the international community should be allowed to see the fact if Tibet doesn't have any problem.

At first sight, how anxious they are to seek political transparency and democracy as well as internationalization!

Let's take a look at what happened in Tibet. In 2009, tourists from abroad reached 175,000, among which over 192 were political figures, 120 were correspondents. And in 2010, the number of tourists from abroad reached 228,000 with 175 political figures and 128 correspondents. Shouldn't they be counted as people from foreign countries?

Some years ago, a senator from the U.S. went to Tibet, pretending as a "tourist" to dig out "truth" about Tibet. Did his trip really help him find out Tibet's "truth" so as to promote Tibet's political advancement and improve locals' livelihood? No. Instead, his trip not only exaggerated U.S. Congress's distortions about the Tibet issue, but also increased the American public's misunderstanding about Tibet.

Therefore, we should raise the following questions: who on earth helped Tibet take on a new look? Who on earth promoted Tibet's per capita GDP? And who on earth made Tibetans feel much happier? It's the Chinese Central Government, the Tibetan policy it adopts, and many approaches it has taken to aid Tibet.

Recently, the Chinese Central Government and the Local Government of Tibet Autonomous Region has invited numerous foreign researchers, scholars, and correspondents to visit Tibet, including reporters from the U.S. and U.K. who “care” much about Tibet.

So, what do the Dalai Lamas really mean about "the international community"? Checking out on different stories they told and they're telling, it suddenly struck us that the so-called "international community" is its own organizations pursuing for Tibet independence or some international organizations which support the "Tibet independence". Therefore, should we Chinese people really pay attention to those people and invite them to come to Tibet?


The Dalai Lama abandoned his motherland to India over 50 years ago. Up until now, he has done nothing but given dozens of his annual speeches on March 10th, preached Tibet Independence and cursed his own country.

In the past half century, the Dalai Lama not only changed his mother-child relationship with China but also vowed to his "mother" India that Tibet belonged to India so as to curry favor with her.

Padma Choling, Chairman of Tibet Autonomous Region once pointed out if there is a problem in Tibet, it is the face-off between people of all ethnic groups of China and the Tibetan separatists represented by the Dalai Lama.

In the process of building a society with the moderate level of prosperity and accelerating the socialist modernization drive, China, no doubt will have many problems, so will Tibet as a part of China. But the most pressing one is that whether China will unswervingly oppose the "issues" the Dalai clique have plotted in order to prevent themselves from being marginalized, and whether China will avoid the possibility that a small number of the Dalai followers use their internationally promoted Tibet issues in return for their own benefits.From: China Tibet Online

La pacifica liberazione del Tibet distrugge i tentativi di separare il Tibet dalla Cina

Official: Peaceful liberation of Tibet destroys attempts to separate Tibet from China
12:56, May 13, 2011
As the 60th anniversary of the "17 Point Agreement for the Peaceful Liberation of Tibet" is approaching, Zhu Weiqun, executive vice minister of the United Front Work Department under the Central Committee of the Communist Party of China (CCCPC), gave an exclusive interview to "China's Tibet Magazine."

Tibet's peaceful liberation makes Tibet's separation from China impossible

Reporter: May 23, 2011 is the 60th anniversary of the "Agreement between the Central People's Government and the Tibetan Local Government on the Peaceful Liberation of Tibet," also known as the "17 Point Agreement for the Peaceful Liberation of Tibet." How would you rate this historical event?

Zhu: The peaceful liberation of Tibet is a major event of the Chinese people's liberation led by the Communist Party of China (CPC), and is also a major event in the history of the Chinese nation that has struggled for national unity over the past more than 100 years.

The foremost significance of the peaceful liberation of Tibet lies in that it destroyed the attempts of imperialists and a minority of upper-class Tibetans to separate Tibet from China and accomplished the complete liberation and unification of the Chinese mainland.

It is generally known that Tibet has been a part of China's territory since ancient times. China's central government has exercised direct jurisdiction over Tibet since the Yuan Dynasty. Western imperialist forces had coveted the occupation of Tibet since the start of modern times. British imperialists launched two military invasions of Tibet in 1888 and 1904 and once occupied Lhasa during the second invasion.

However, they found that Tibet's local governments and residents were loyal to China's central government and they would fail to separate Tibet from China through only military means. Therefore, they cultivated pro-British forces among a minority of upper-class Tibetans and urged them to gain "independence."

The word for "independence" did not exist in the Tibetan language before the invasion of British imperialists. When the Chinese people's liberation war was about to succeed, American and British imperialists as well as a majority of upper-class Tibetans were aware that they would likely lose the last opportunity for Tibet's "independence," so they initiated a series of separatist events such as expelling the Han Chinese from Tibet, seeking to turn the "independence of Tibet" into "an established fact" before the arrival of the Communist Party of China.

Their illusion was completely shattered following the PLA's triumph in the battle of Qamdo, the signing of the "17 Point Agreement for the Peaceful Liberation of Tibet" and the PLA’s peaceful entrance into Tibet.

The peaceful liberation of Tibet was the outcome of the Chinese people's more than 100 years of struggle for national unification and dignity, and it also rules out the possibility of separating Tibet from China.

Eight years after the peaceful liberation, a significant democratic reform was carried out in Tibet. Serfdom was abolished and socialism was introduced in the region. Given the specific conditions in Tibet, the "17 Point Agreement for the Peaceful Liberation of Tibet" specifies that the central government should not change the existing political system in Tibet or the established status of the Dalai Lama.

Reforms in Tibet should be free of coercion from the central government, and should be carried out by the local government only according to the will of the Tibetan people. The central government fulfilled its promises, but a few upper-class Tibetans did not want any reforms at all and hence started an armed rebellion. As a result, the democratic reform was implemented in Tibet ahead of schedule.

Without the peaceful liberation of Tibet, the magnificent democratic reform would not have happened. Without the help of PLA, the Tibetan serfs would not have learned about the policies of the CPC or have shared in the fruits of the reforms. The groundwork for democratic reform built a solid foundation during the eight years after the peaceful liberation. Public support, a large number of capable cadres and great military deterrence all made the reform achievable. The success of the democratic reform in Tibet has made it completely impossible to reverse historical trends and to restore the feudal serfdom under theocracy.

The Dalai Clique and the hostile Western forces behind it must feel uncomfortable seeing the prosperous development of all Chinese ethnic groups including Tibetans. If they still think it is possible to separate Tibet from China, they may continue to try as they have done in vain many times. However, I firmly believe they will end up like those who tried to sabotage the peaceful liberation or those who launched armed rebellions.

By People's Daily Online

Le minoranze etniche celebrano il 60° anniversario della liberazione pacifica del Tibet

Oggi, 23 maggio, si celebra il 60° anniversario della liberazione pacifica del Tibet. Le diverse minoranze etniche si sono riunite nella Piazza del Potala a Lhasa, issando la bandiera nazionale, cantando l'inno nazionale, ed offrendo fiori al monumento commemorativo per la liberazione pacifica del Tibet.
Secondo le statistiche, nel 2010, il prodotto interno lordo del Tibet ha raggiunto 50,7 miliardi di yuan, aumentando di 34 volte rispetto a quello del 1959.
http://italian.cri.cn/761/2011/05/23/101s147973.htm

La Cina svela il piano di sviluppo per il Tibet

Xinhua (1/23/10)
China unveils plan to develop Tibet
China has made plans to achieve leapfrog development and lasting stability in Tibet Autonomous Region in a bid to ensure China's development as a whole, according to a high-level meeting held this week.



Chinese President Hu Jintao and other senior leaders attending the fifth meeting on the work of Tibet, from Jan. 18 to 20, agreed that more efforts must be made to greatly improve living standards of the people in Tibet, as well as ethnic unity and stability.


In his speech, Hu attached great importance to the work of Tibet, saying it was a pressing task in carrying out the Scientific Outlook on Development, building a well-off society in an all-round way, establishing a national ecological protective screen and realizing sustainable development.

The work was also vital to ethnic unity, social stability and national security, as well as a favorable international environment, he added.

He urged all the Party members to further realize the strategic significance and pressing needs of the work of Tibet.

During the meeting, senior leaders also meted out plans to develop Tibetan-inhabited areas in Sichuan, Yunnan, Gansu and Qinghai.

The Communist Party of China (CPC) Central Committee's policies towards Tibet in the new era were totally correct, suiting to national condition, Tibet's actual conditions and the fundamental interests of people of all ethnic groups in Tibet.

With the arduous endeavor made in the past 50 years, especially after the launch of reform and opening policy in 1978, Tibet became better off but still faced difficulties and challenges.

Hu said the principal contradiction for Tibet, as for the country as a whole, remained to be between the ever-growing material and cultural needs of the people and the backwardness of social production.

However, Tibet faces a "special contradiction" between people of all ethnic groups and the separatist forces led by the Dalai clique, he said.

These contradictions had made leapfrog development and lasting stability major themes of the work of Tibet, he said

Hu said China would unswervingly adhere to and improve the Party's theories and policies towards nationalities, as well as the system of regional autonomy of ethnic groups in Tibet.

While vowing to take substantial measures to ensure "normal order of Tibetan Buddhism", Hu said the awareness of being part of the Chinese nation and being law-abiding citizens must be constantly enhanced among cadre and the masses in Tibet.

Hu asked to substantially prevent and strike "penetration and sabotage" by "Tibet independence" separatists, in order to safeguard social stability, socialist legal system, the fundamental interests of the public, national unity, and ethnic solidarity.

Tibet's development in next decade

At the conference, Hu outlined the guidelines for social and economic development of Tibet in the next decade.

He said by 2020 the per capita net income of farmers and herd people in Tibet should be close to the national level.

Tibet's capacity to provide public service and infrastructure must also be comparable to the nation's average by 2020, through more government investment and better management.

Hu said greater emphasis must be put on the improvement of the livelihood of Tibetan farmers and herdsmen, a better coordination of social-economic development, Tibet's capacity of self development, and environmental protection.

"Leapfrog development of Tibet actually means the combination of economic growth, well-off life, a healthy eco-environment, and social stability and progress," he said.

He stressed Tibet's significance in ensuring China's national security, and efforts in building the region into a strategic reserve of natural resources, an agricultural production base, a land with unique culture and a world-class tourism destination.

Hu said agriculture, animal husbandry, tourism, handicraft industry, and resource development would enjoy more support.

In order to further improve the livelihood of Tibetan people, more government budget will go to public services, such as education, medical services, telecommunication, and social security network that covers both urban and rural residents.

Other senior leaders attending the meeting included Wu Bangguo, Wen Jiabao, Jia Qinglin, Li Changchun, Xi Jinping, Li Keqiang, He Guoqiang and Zhou Yongkang.

Premier Wen Jiabao said priorities should be given to people's livelihood, social services, infrastructure, industries with regional features and environmental protection.

Speaking of education, he said free education would be offered for all the children of farmers and herdsmen in primary schools and junior and senior high schools.

The central government would preserve the consistency and stability of favorable policies towards Tibet and further improve policy support and financial investment in the region.

Wen pledged more efforts to cultivate talents for the development of Tibet, and encouraged other parts of China to provide cadre, talents, technological and financial support for it.

Milestone for Tibet

Jia Qinglin, chairman of the National Committee of the Chinese People's Political Consultative Conference, said the meeting would surely become a milestone for Tibet's development.

He called on authorities at all levels to translate the essence of the meeting into concrete actions.

Since 2001, when the fourth meeting on the work of Tibet was held, Tibet had made notable achievements in economy, environmental protection, people's livelihood, among others, President Hu said.

Ethnic unity has been enhanced and major successes achieved in the fight against separatist activities, he added.

The central government has invested 310 billion yuan (about US$45.6 billion) in Tibet since 2001.

The investment aimed to solve the bottleneck problems of the region and was mainly used to develop agriculture, animal husbandry, infrastructure, science and technology, education, governmental facilities and environmental protection.

Tibet's GDP was expected to reach 43.7 billion yuan in 2009, up 170 percent from that in 2000 and posting an annual growth of 12.3 percent over the past nine years.

Tibet witnessed the fastest economic and social growth and most significant improvement of people's livelihood in the past nine years, said Jin Shixun, director of the Tibet regional development and reform commission.



http://www.china.org.cn/china/2010-01/23/content_19293469.htm