The
Dalai Lama's Hidden Past: Tibetan Buddhist Monastic Life
Tested Against Reality
Writers Articles And Opinions
16 October 2010
By Norm Dixon
Most solidarity
and environmental groups supporting the Tibetan
people's cause have not questioned the Dalai Lama's
role in Tibetan history or addressed what it would
mean for the Tibetan people if the Dalai Lama and his
coterie returned to power.
A 1995 document
distributed by the Dalai Lama's Office of Tibet
aggressively states that "China tries to justify its
occupation and repressive rule of Tibet by pretending
that it 'liberated' Tibetan society from 'medieval
feudal serfdom' and 'slavery'. Beijing trots out this
myth to counter every international pressure to review
its repressive policies in Tibet." It then coyly
concedes: "Traditional Tibetan society was by no means
perfect ... However, it was not as bad as China would
have us believe."
Was this a myth?
Tibet's Buddhist monastic nobility controlled all land
on behalf of the "gods". They monopolised the
country's wealth by exacting tribute and labour
services from peasants and herders. This system was
similar to how the medieval Catholic Church exploited
peasants in feudal Europe.
Tibetan peasants
and herders had little personal freedom. Without the
permission of the priests, or lamas, they could not do
anything. They were considered appendages to the
monastery. The peasantry lived in dire poverty while
enormous wealth accumulated in the monasteries and in
the Dalai Lama's palace in Lhasa.
In 1956 the Dalai
Lama, fearing that the Chinese government would soon
move on Lhasa, issued an appeal for gold and jewels to
construct another throne for himself. This, he argued,
would help rid Tibet of "bad omens". One hundred and
twenty tons were collected. When the Dalai Lama fled
to India in 1959, he was preceded by more than 60 tons
of treasure.
Romantic notions
about the "peaceful" and "harmonious" nature of
Tibetan Buddhist monastic life should be tested
against reality. The Lithang Monastery in eastern
Tibet was where a major rebellion against Chinese rule
erupted in 1956. Beijing tried to levy taxes on its
trade and wealth. The monastery housed 5000 monks and
operated 113 "satellite" monasteries, all supported by
the labour of the peasants.
Chris Mullin,
writing in the Far Eastern Economic Review in
1975, described Lithang's monks as "not monks in the
Western sense ... many were involved in private trade;
some carried guns and spent much of their time
violently feuding with rival monasteries. One former
citizen describes Lithang as 'like the Wild West'."
The Tibetan
"government" in Lhasa was composed of lamas selected
for their religious piety. At the head of this
theocracy was the Dalai Lama. The concepts democracy,
human rights or universal education were unknown.
The Dalai Lama
and the majority of the elite agreed to give away
Tibet's de facto independence in 1950 once they were
assured by Beijing their exploitative system would be
maintained. Nine years later, only when they felt
their privileges were threatened, did they revolt.
Suddenly the words "democracy" and "human rights"
entered the vocabulary of the government-in-exile,
operating out of Dharamsala in India ever since.
Dharamsala and
the Dalai Lama's commitment to democracy seems weak.
An Office of Tibet document claims "soon after His
Holiness the Dalai Lama's arrival in India, he
re-established the Tibetan Government in exile, based
on modern democratic principles". Yet it took more
than 30 years for an Assembly of Tibetan People's
Deputies to be directly elected from among the 130,000
exiles. Of 46 assembly members, only 30 are elected.
The other 16 are appointed by religious authorities or
directly by the Dalai Lama.
All assembly
decisions must be approved by the Dalai Lama, whose
sole claim to the status of head of state is that he
has been selected by the gods. The separation of
church and state is yet to be recognised by the Dalai
Lama as a "modern democratic principle".
The right-wing
nature of the Dalai Lama and the government-in-exile
was further exposed by its relationship with the US
CIA. The Dalai Lama concealed the CIA's role in the
1959 uprising until 1975.
Between 1956 and
1972 the CIA armed and trained Tibetan guerillas. The
Dalai Lama's brothers acted as intermediaries. Before
the 1959 uprising, the CIA parachuted arms and trained
guerillas into eastern Tibet. The Dalai Lama
maintained radio contact with the CIA during his 1959
escape to India.
Even the Dalai
Lama's commitment to allowing the Tibetan people a
genuine act of self-determination is debatable.
Without consultation with the Tibetan people, the
Dalai Lama openly abandoned his movement's demand for
independence in 1987. This shift was first
communicated to Beijing secretly in 1984. The Dalai
Lama's proposals now amount to calling for
negotiations with Beijing to allow him and his exiled
government to resume administrative power in an
"autonomous", albeit larger, Tibet. The Dalai Lama's
call for international pressure on Beijing seeks only
to achieve this.
There are
indications that a younger generation of exiled
Tibetans is now questioning the traditional
leadership. In Dharamsala, the New
Internationalist reported recently, young
Tibetans have criticised the abandonment of the demand
for independence and the Dalai Lama's rejection of
armed struggle. They openly question the influence of
religion, saying it holds back the struggle. Some have
received death threats for challenging the old guard.
Several recently-arrived refugees were elected to the
Assembly of Tibetan People's Deputies.
The Tibetan
people deserve the right to national
self-determination. However, supporting their struggle
should not mean that we uncritically support the
self-proclaimed leadership of the Dalai Lama and his
compromised "government-in-exile". Their commitment to
human rights, democracy and support for genuine
self-determination can only be judged from their
actions and their willingness to tell the truth.
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