First, a picture found on Weibo of Chinese troops in Lhasa carrying fire extinguishers, one consequence of the self-immolation crisis:
Second, an official statement from Kalon Tripa (Tibetan Prime Minister) Lobsang Sangay on the crisis:
I’ll have to congratulate the CTA on somehow finding a picture of the Potala Palace without a dozen Chinese flags planted obnoxiously in front of it. Perhaps that explains the side angle. Next up, a story from the NYT about a Tibetan school in Amdo:
But perhaps the greatest marvel unfolds each morning in the newly built classrooms here at the foot of one of Tibetan Buddhism’s holiest mountains — six hours from the nearest city and far from the circumspect eyes of Communist Party technocrats — where dozens of young men and boys learn to write the curlicue letters of the Tibetan alphabet and receive their first formal introduction to a history, culture and religion that many Tibetans describe as embattled.
“Tibetan language is the key to our culture, and without it all our traditions will be locked away forever,” said Abo Degecairang, 25, a ruddy-cheeked monk who is among the inaugural class of young men enrolled at the school, the Anymachen Tibetan Culture Center, which opened in September here in southeastern Qinghai Province.
Nonreligious schooling is typically controlled by the state, most often anchored in Mandarin, although poverty and geographic isolation deprive many children of any formal education.
It was those young people whom the Rinpoche [Tsering Lhagyal]— a title bestowed on high-ranking teachers in Tibetan Buddhism — has sought out, eager to give them a future that he hopes will help preserve their heritage. Today, 30 shepherd boys, orphans and novice monks are learning the fundamentals of Tibetan culture, as well as Mandarin and English. Some are garbed in burgundy monks’ robes, others in jeans and trucker hats. A few arrived unable to read or write in any language, but the Rinpoche has faith that these challenges can be overcome, just as he succeeded in establishing this center despite the daunting political and financial odds.
“If your heart is in the right place, everything else will fall into place,” said the Rinpoche, who raised more than $3 million to build the vermilion-painted building topped by shimmering gold roofs. The main building, which dominates a breathtakingly picturesque valley, also houses an ornate temple filled with colorful Buddhas and altars illuminated by butter lamps. The school is so far off the grid that it must rely on solar power.
The government, he says, hopes the center, which he says will eventually house 600 students, will attract tourism and raise local living standards. To raise money, the Rinpoche traveled across China seeking donations, and received them largely from Han Chinese, who make up 80 percent of his 1,000 contributors. “Han people give me money for the same reason Tibetans donate: they want to do good,” he said.
Many donors — most of them newly affluent Han — say they view Tibetan Buddhism as an antidote to the materialism and greed that have flourished alongside China’s breakneck development.
Those who now call the center home have seen their world profoundly altered. Some, like Tuzansanzhi, 19, a shy youth dressed in monks’ robes who, like many Tibetans, uses a single name, had never been to school before. “I’m an only child, and my parents needed me to care for our sheep,” he said in Tibetan, the only language he knows. Before he arrived in July, Tuzansanzhi was illiterate. Now, he sits at a desk writing a Tibetan script that is crisply uniform.
A great story, and I hope the school succeeds. On a side note, I do wish newspaper writers would take the time to run their stories past a Tibetan, or at least someone knowledgeable about Tibet, before publishing them- this piece is full of Tibetan words which were clearly transliterated from Chinese, not Tibetan. That is to say, instead of directly taking Tibetans names from Tibetan, they’ve first been transliterated into Chinese, and then the Chinese names were spelled out in pinyin. Place names, too- I’d doubt that any of the Tibetans there actually call this (Tibetan) town ‘Zhandetan.’ A minor gripe, but it’s like calling Beijing ‘Peking’ these days: using a name bestowed by outsiders instead of the one used every day by the people who have lived there for generations.
Finally, High Peaks Pure Earth has the next part of Woeser and Wang Lixiong’s travels through Tibet last summer, this time in Kardze- a town which has been in the news for protests and self-immolations lately:
After we arrived in Kardze at the end of July, I suddenly noticed a street sign attached to an electricity pole at the side of the road, which read: “Memorial Hall for the Commander in Chief, Zhu De and the 5th Geta Rinpoche”. Had this been built in recent years? I followed the sign, was slowly guided out of the city and finally found a tightly closed red door with a Chinese-style building behind it and verdant trees and lush flowers surrounding it; the hall name was an eye-grabbing piece of calligraphy created by Jiang Zemin.
Afterwards I found on the internet that the construction of this hall began in 1991 and was completed in 1993, becoming the “base for patriotic education” from Kardze County and Prefecture all the way to Sichuan Province. According to the introduction, “the hall features the detailed descriptions of the 5th Tulku’s entire life, accounts of how the Red Army passed through Kardze during the Long March as well as revolutionary relics”. I noticed that among them were “paintings and photos of the establishment of the first ethnic minority region during the Soviet Tibetan Bopa Government; and also images of Geta Rinpoche, the Vice President of the Bopa Government and its other Tibetan members”.
How did the name of “Bopa Government” come about? It is quite a complicated story, just as the Communist Party admits, on its Long March, the Red Army established two “Republics”, namely the Gyarong Republic and the Bopa People’s Republic. These regimes were all established on Tibetan territory, the former where today’s Gyarong area of Rongdrak county is located and the latter in today’s Kham Region (Kardze and other counties); their declarations did by no means go against the native population’s political and religious authority, instead they determined the following: “all Tibetan territory will always be administered by the regional Bopa Government. We swear to oppose Han Chinese aggressors, KMT officials and warlords that have put in place politics of annexation for thousands of years and we firmly stand for the course of liberating and making an independent Bopa”; “Our flag is one of an independent Bopa, our current mission is to revive Tibet and extinguish Chiang Kai-shek.”
After that she relates the history of Geta Rinpoche and the Bopa Republic– well worth the few minutes it’d take to read. What a pity that the early CCP claims of opposition to Han annexation came to nothing!