Tibetan Bulletin November / December 1994

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Content
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1)      TIBETAN BULLETIN  November-December 1994        (1)
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Tibetan Bulletin is the official journal of the Central Tibetan
Administration of H.H. the Dalai Lama.  Published bi-monthly, the
magazine is distributed free of cost.  However, donations to
defray postal expense are welcome.  Signed articles do not
necessarily reflect the views of the Tibetan Administration.
Contributions are welcome.  Tibetan Bulletin is published by the
Department of Information & International Relations, Central
Tibetan Administration. Dharamsala 176215, H.P. India.

Editor: Bhuchung K. Tsering Research officer: Tenzin P. Atisha

Content

EDITORIAL
     Politics in Religion and Education

DHARAMSALA NEWS
     His Holiness visits Mongolia, UK and France; His
     Holinessvisits Varanasi, Bodh Gaya, Norway, Bylakuppe; His
     Holiness attends TCV's anniversary;  DIIR Kalon meets US,
     Mexican officials; KalonK.Yeshi in Russia; Home Kalon,
     Education Kalon visits South India;Probe body on Taiwan
     money; September 27 anniversary;  AlliedCommittee meeting in
     US; MPs' Tibet groups  in Estonia, Latvia;  Denmark concerned
     at conditions in Tibet; Inter-school debate;   dZi collection
     fashion show in Dharamsala;   Australia rulingparty's
     resolution on Tibet; Nuke Test in Eastern Turkestan;
     PeterSummers passes away; Conference on Central Asia in
     Mongolia;  Campaign to boycott Holiday Inn; Dhotoe special
     general bodymeeting; Gandhi's book in Tibetan;   Seminar on
     Indo-TibetanBuddhism;  TYC's 25th anniversary; TIPA tours
     Germany, Italy; KasurJetsun Pema at Women leaders' meet;
     Artist honours His Holiness;official holidays in 1995; Staff
     News; US envoy to Tibet; Obituary: Joan Mary Jehu by Dr.
     Michael Aris.


 COVER STORY
     Eyewitnesses to history; My direct experience by Hugh
Richardson; Tibet in 1937 and 1948 by Fosco Maraini; Seven years
in Tibet by Heinrich Harrer;  Some personal observations by Robert
Ford; The status of Tibet in 1938-39 by Dr. Bruno Beger; A brief
account of experience by Sonam T. Kazi;  Travel to Tibet in 1938
by Archibald Jack;  Brief account of time in Tibet by Joan Mary
Jehu.

TIBET NEWS
     Tibetans in Tibet ordered to recall students from India;
China tightening control over Tibetan religion;   India-educated
Tibetans facing expulsion from jobs in Tibet; Yulo Dawa Tsering,
three others released.

COMMENTARY; Tibetans at UN meet by Ngawang C. Drakmargyapon.

 LETTER FROM LONDON      Tseten Samdup

COMMUNICATIONS
     Tibet after independence, etc.
OTHER VOICES
     Mrs. Kesang Y. Takla talks about her role LAST PAGE Bhuchung
K. Tsering 26 Cover illustration:  Foreign visitors to independent
Tibet  (from top) Mrs. Joan M. Jehu, Prof. Fosco Maraini, Mr.
Archibald Jack, Dr. Bruno Beger, Mr. Heinrich Harrer, Mr. Robert
Ford and Mr. Sonam T. Kazi.  Sketch by Loten Namling

1. EDITORIAL

Politics in Religion and Education

In December 1988, the Panchen Lama had spoken out forcefully on
the discrimination being meted out to Tibetans, by the Chinese
authorities, in the matters of religion and education.  He said
that the study and development of the Tibetan language and of
Tibetan Buddhism had become "a life and death problem" to
Tibetans.

Going by recent reports, the life-and-death problem continues to
exist in Tibet with the Chinese leadership strengthening their
control over Tibetans by interfering in their fundamental rights
of education and religious freedom.  At a time when the attitude
towards religion in China itself is changing - the recent visit
there of the Archbishop of Canterbury being an indication - Tibet
and Tibetans are experiencing increasing curb on their religious
activities.  Regulations, such as those on the management of
religious institutions (contained in a 10-point regulation issued
in 1986) or on the imposition of restrictions in the number of
monks and amount of monastic assets (as contained in a regulation
announced in 1992), and the latest bar on the possession of the
sacred photo of His Holiness the Dalai Lama only reveal China's
policy of double standards, aimed to prick Tibetans where it hurts
most.  Religion is the lifeline of Tibetans.  Traditionally, the
ritualistic aspect of religion played an important part in the
development of Tibetan culture and identity.  Photos of H.H. the
Dalai Lama are symbolic sources of refuge, strength and courage to
Tibetans.  It is for this reason that all Tibetans have a family
altar with statues of the Buddha, portraits of His Holiness, and
other saints, etc.  On the matter of education, the third
fact-finding delegation from Dharamsala, which toured all over
Tibet for 105 days in 1980 specifically to study the  conditions
of education, came out with a very dismal report.  Leaving aside
impressive statistics rattled by Chinese officials, the delegation
found that claims about even a decent education was a farce.
Nearly 15 years later, the situation remains more or less the
same.  After continued pressures from the Tibetan exiles and the
international community, the Chinese authorities announced in the
eighties the introduction of the teaching of Tibetan language in
schools in Tibet.  Similarly, regulations promulgated in 1989
mandated, among other things, that "By 1993 textbooks for middle
schools should all be written in Tibetan."  What is the progress
today?  Tibetan language, if at all taught, is restricted to the
primary level only.  Students wishing to undergo further studies
or seeking employment opportunities have to be well versed in
Chinese.  As for the writing of all textbooks in Tibetan, the less
said the better.  In a nutshell, the educational facilities in
Tibet are below the minimum standards.  It is for this reason that
Tibetans in Tibet began sending their children, at great personal
risks, to schools in India run by the Central Tibetan
Administration and its subordinate organisations.  It is open
knowledge that Tibetan schools in India provide traditional and
modern education comparable to world standards.   The Chinese have
now begun seeing politics even in education.  Their pressures on
Tibetans in Tibet to recall their children from schools in India
or face recrimination reveal the gross discrimination in their
approach.  Since the opening up of China, thousands of Chinese
students have gone, and continue to go, to the West  (over 40, 000
in the US alone) to get quality education.  They includesons and
daughters of even very senior Chinese officials.  No restrictions,
whatever, is being placed on them.  Interestingly, hardly any
Tibetan has managed to find a place in this group of students
going to the West for studies. However, Tibetan parents who have
sent their children to Tibetan schools in India to get a wholesome
education are now facing the Chinese wrath.  This is not only a
violation of the Universal Declaration of Human Rights - which
bestows the right to education to all individuals - but also goes
contrary to China's own regulations granting freedom of education.
Tibetans  need quality education as much as their Chinese
counterparts.

2. DHARAMSALA NEWS

His Holiness visits Mongolia, UK and France

His Holiness the Dalai Lama left Dharamsala on September 5, 1994
for a three-week tour of Mongolia, UK and France.  He arrived in
the Mongolian capital Ulan Bator on September 6 after a change of
plane in the Kazakhstan capital Alma Ata. His Holiness was
received at the Mongolian capital by Representative Nawang
Rabgyal, Indian ambassador Kushok Bakula and a huge crowd of
devotees. The next morning His Holiness visited five monasteries,
including the Gangdan Thekchinleng.  He was given a ceremonial
welcome at all the monasteries, led by their respective abbots. In
the afternoon he spent some time in the house where the Thirteenth
Dalai Lama had resided during his stay in Mongolia.  Thereafter,
His Holiness began teachings on the Lamrim, the graded path to
enlightenment.  The teachings continued on September 8, 1994.  On
September 9, 1994 His Holiness visited by helicopter the oldest
monastery in Mongolia as well as the place where there were 108
stupas. Thereafter, he visited the monastery founded by the first
Jetsun Dampa, spiritual leader of the Mongolian Buddhists.  The
next morning, His Holiness gave teachings on Bodhicitta and also
bestowed long-life empowerment.  In the afternoon, he met with
Mongolian scholars and exchanged views on issues of mutual
interest.  His Holiness also met members of the press. Kalon for
Religion & Culture Kalsang Yeshi accompanied His Holiness for the
Mongolian visit. Kalon Yeshi spent an additional 10 day in
Mongolia to follow up on His Holiness's visit.  He discussed with
Mongolian authorities matters concerning sending of religious
teachers to different Mongolian monasteries, accepting Mongolian
students in Tibetan monasteries in India, sending of Tibetan
medical doctors to Mongolia and other issues concerning relations
between our two communities. On September 11, 1994 His Holiness
left for London for a seven-day visit of the United Kingdom
arriving there the same evening.  He was received at the airport
by Representative Kesang Y. Takla, members of the Tibetan
community and Tibet support groups. >From September 14 to 16,
1994, His Holiness led the John Main Seminar and commented on
selected text from the Christian Gospels.  This is the first time
that His Holiness has commented in public from a Buddhist
standpoint. All the participants were deeply moved by His Holiness
comments.  On September 17, 1994 His Holiness formally opened and
consecrated building of the newly set up Tibet House.  This house
accommodates The Office of Tibet.  On 18 September morning, the
organisers of the January 1993 presented His Holiness a copy of
the Conference of International Lawyers on Issues relating to
Self-determination and Independence for Tibet's report - Tibet:
The Position in International Law. The book is published by
Edition Hansjorg Mayer  - Stuttgart, London and Serindia, London.
This was His Holiness the Dalai Lama's seventh visit to the United
Kingdom. His Holiness left London in the afternoon of September
18, 1994 for a short trip to France.  He arrived in the port city
of Marseille the same evening and was received by Representative
Dawa Thondup, a representative of Marseille city and groups of
Tibet supporters. On the morning of September 19, 1994 His
Holiness had a private meeting with the mayor of Marseille, Mr.
Robert P. Vigouroux, at the city hall. Thereafter, the mayor
introduced His Holiness to the members of the municipal council.
Later that morning, His Holiness met with religious leaders of
Marseille esperance.  This was followed by a public reception by
Marseille city attended by religious, civil and military
authorities of the city.  The mayor formally welcomed His
Holiness. In the afternoon, His Holiness met members of Tibet
support groups in France. In the evening he gave a public talk on
"Dialogue, co-operation, and mutual respect among various
spiritual communities and religions" at the Odeon Espace Hall,
Canebiere.  The talk was organised by Marseille Esperance. During
his stay in Marseille, His Holiness told the press that
international economic links with China should be encouraged, but
the global community must also continue to press for democratic
reform there.  His Holiness left Marseille in the morning of
September 20, 1994 and flew to India via Paris.  He arrived in New
Delhi early in the morning of September 21, 1994.  He returned to
Dharamsala the same day. His Holiness was accompanied on this trip

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3. COVER STORY

Eyewitnesses to history

In September 1994 a historic meeting took place in London.  Seven
individuals from different parts of the world gathered there to
meet His Holiness the Dalai Lama, who was on a visit to the United
Kingdom, and to talk about one common issue: their recollection of
the days spent in independent Tibet.  These individuals had spent
some time in Tibet in different parts of this century.  They were:
Mrs. Joan Mary Jehu ( who visited Tibet in September 1932
accompanying her father, Colonel Weir, the Political Officer in
Sikkim, on an official mission to Tibet.); Mr. Robert Ford ( who
was radio officer with the British Mission in Lhasa in 1945 and
radio officer to the Tibetan Government from 1948 to 1950.); Mr
Heinrich Harrer (who spent seven years in Tibet from 1943 to
1950); Mr Archibald Jack (who visited the British Army garrison at
Gyantse in 1938); Dr Bruno Beger ( anthropologist, ethnologist,
geographer and physician of the 1939 German Schaefer expedition to
Tibet.); Prof. Fosco Maraini (who visited Tibet in 1937 and 1948
with Prof. Giuseppe Tucci of Rome University.);  and Kazi Sonam
Topgyal ( official interpreter and translator to the Indian
Mission in Lhasa from 1949 for the next seven years.  Visited
Tibet again in 1957-58 as a member of an Indian delegation to
explore the possible visit of Indian Prime Minister Nehru.). Mr.
Hugh Richardson, the head of the British mission in Lhasa, could
not attend on account of indisposition, but he nevertheless issued
a statement. After their meeting on September 13, 1994, they came
out with the following joint press statement. " On the occasion of
His Holiness the Dalai Lama's visit to London in September 1994,
His Holiness invited for lunch a group of us who had the privilege
to live, visit and work in Tibet prior to the Chinese invasion of
the country in 1950, to exchange our experiences and reminiscences
of that time. As some of the few remaining foreigners who
witnessed independent Tibet, we are unanimous in our conviction
that Tibet was a fully sovereign country. The independence of
Tibet was evident by our observation of the following facts:
1.The Government of Tibet had absolute control over its internal
and external affairs;
2.There was no Chinese involvement in any form in the affairs of
Tibet:
3.His Holiness the Dalai lama was the supreme temporal and
spiritual leader of the country to whom the Tibet people showed
unswerving loyalty;
4.Tibet issued its own currency and stamps;
5.Tibet was economically self-sufficient;
6.Tibet raised and maintained its own small army;
7.Tibet had its own distinct language, writing, culture and
traditions.
8.Tibet remained neutral during the Second World War; We are
deeply concerned by the continuing occupation of Tibet by the
Chinese which has resulted in:
1.   The continuing gross violation of human rights;
2.   The death of one sixth of the population of Tibet (1.2
million); 3.   A massive transfer of Chinese population into Tibet
with the consequence that Tibetans are now a minority in their own
land; 4.   Environmental degradation including massive
deforestation;
5.   Continuing attacks on Tibet's cultural and religious
heritage, including the denial of religious freedom; 6.   A birth
control policy which includes forced sterilisation and abortions;
7.   The militarisation and deployment of nuclear weapons in Tibet
threatening the security and peace in Asia We call upon the
international community to recognise the continuing injustice and
suffering of the Tibetan people and to urge their governments to
take appropriate actions to save Tibet's unique cultural heritage
before it is too late and to restore Tibet's former independence.


My direct experience Hugh Richardson

I was in Tibet for nine years between 1936 and 1950 representing
the British Government until August 15, 1947 and thereafter the
Government of independent India. The situation I saw stemmed from
1912 when the Tibetans expelled all Chinese and the Dalai Lama
declared Tibet independent. In an attempt to stabilise relations a
tripartite conference was convened at Simla at which Great
Britain, China and Tibet were each represented by a
plenipotentiary whose full powers were accepted by the other
parties. In the powers granted to Sir. Henry McMahon it was
asserted that a state of war existed between the Chinese
Government and the Government of the Dalai Lama. The Chinese
withdrew from the drafted tripartite agreement but the British
Government signed the Convention directly with the Tibetans,
expressly denying the Chinese any privileges they would have had
if they had signed it. Those privileges included the recognition
by the Tibetans of the suzerainty of China which they had been
ready, although reluctantly, to accept if the Chinese agreed to
their part of the bargain. Since 1912 no Chinese were in Tibet
except for a few traders and some Muslim butchers at Lhasa. There
were no Chinese troops and no officials until 1935 when a small
party managed to get in. They were regarded by the Tibetans as an
unofficial liaison office; and in 1949 they were expelled by the
Tibetan Government. The Government at Lhasa with which I dealt was
beyond question in complete control of its own affairs, dealing
directly with the Government of India in such matters as frontier
disputes, trade questions, supply of arms and ammunition and so
on. There was no Chinese participation whatever in such matters
and no reference to them,  nor were they informed. In all
practical matters the Tibetans were independent. In face of
threats they consistently refused permission for the Chinese to
send troops into Tibet, accompany the Panchen Lama and, also in
face of threats, they maintained their neutrality during the war
by refusing to allow the transit of military supplies to China
across Tibet. In 1943 Sir Anthony Eden made the British position
clear in  a note to T.V. Soong, the Chinese Foreign Minister. He
stated that the British Government had always been prepared to
recognise Chinese suzerainty over Tibet but only on the
understanding that Tibet be regard as autonomous. He said that
since 1911 Tibet had enjoyed de facto independence (L/PS 12/4 of
August 5, 1943.) That was reaffirmed in Parliament on November 6,
1950 by the Parliamentary Under Secretary at the Foreign Office,
Mr. Ernest Davies, who also recalled the assurance given by H.M.G.
(through myself) to the Tibetan Government, of a more friendly
interest in the welfare and autonomy of Tibet. H.M.G. therefore
regarded Tibet as enjoying de facto independence when it was
invaded by the Chinese in October 1950; and when the Tibetan
Government appealed to the UN in protest against the Chinese
aggression the Foreign Office decided that Tibet fulfilled the
requirements of statehood under the UN Charter; but when Sir
Gladwyn Jebb was unwilling to take up a different position from
that of the India Government he persuaded the British Government
to withhold support from the Tibetan appeal on the grounds that
the legal position was unclear. And so the British Government, the
only government among western countries to have had treaty
relations with Tibet, sold the Tibetans down the river and since
then have constantly cold-shouldered the Tibetans so that in 1959
they would not even support a resolution in the UN condemning the
violation of human rights in Tibet by the Chinese Australian, New
Zealand and Canada all voted for the resolution which was carried
by 45 votes to 9 with 26 abstentions, including that of the U.K. I
was profoundly ashamed of the government and continued to be
ashamed at their unwillingness to recognise that Tibet has a right
to self-determination, and their treatment of the Dalai Lama.

Tibet in 1937 and 1948 Fosco Maraini

As is well-known, in 1904 the British organised a military
expedition to establish communications with Lhasa and with Tibet.
I visited Tibet in the summer of 1937, with Professor Guiseppe
Tucci of Rome University, travelling from Gangtok (in Sikkim) to
Gyantse - all on foot. Were there still some signs of the "British
occupation of Tibet"? Very few indeed. The line of post houses
from Karponang to Yatung, and from Phari to Tuna, to Dochen, and
so on, up to Gyantse, may be mentioned - but they were used not
only by officials, but by Tibetan notables and foreigners of many
nationalities. Here and there one also noticed the meagre poles
and the single line of the telegraph system installed by the
British between Lhasa and Gangtok and India. The British, however,
never built a road from India (either from Gangtok or Kalimpong,
crossing either the Nathu-la or the Jelep-la) to Gyantse and to
Lhasa. The British seem to have been interested only in keeping
out of Tibet any potential major power, meaning by this Russia or
China. A political Officer was stationed in Lhasa, and a very
small force was stationed in Gyantse, but the Tibetans were left
entirely free to arrange their own internal affairs as it please
them. A foreigner visiting Tibet noticed at once that the people
used their own currency in practically all normal dealings, and
that they also had their own stamps for internal postal use. When
in Tibet I noticed no sign of Chinese presence, and of course no
signs of Russian influence. In this sense, the British had
obtained exactly what they wanted, the creation of safe neutral
cushion between their dominions in India and the two great powers
of the Northern Asian mainland. I visited Tibet again in 1948,
also with Prof. Guiseppe Tucci, but the situation had scarcely
changed. Unfortunately, the Tibetans had no idea that China would
become a frightening threat, only a few months in the future. I
saw some military units near to Yatung, but I must say that they
looked painfully inadequate for any form of modern warfare. The
British have been accused by the Chinese of "imperialism" in
Tibet, and they called their own aggression of Tibet a "war of
liberation" a most absurd mental somersault. The British were only
interested, as we have seen, in keeping other great powers out of
the Tibetan area. After the initial brutal shock of the
Younghusband expedition in 1904, a very friendly relationship
developed between British India and Tibet, and also personally
between the English, the Indians and the Tibetans. I personally
think it was a great pity that the British were not a little more
"imperialistic" in their dealings with Tibet! In reality, their
political behaviour was shortsighted and egoistical. For example,
if a road had been built between Gangtok (or Kalimpong) and Lhasa,
and a few buses had been running up and down the line for the
benefit of a limited number of traders, Tibet would not have
remained so desperately isolated from the rest of the world.
Tibetans would have learnt to be more international, to drive
vehicles, to use foreign currencies, to deposit their money in
banks and to use cheques, to read newspapers, to own passports -
and so on. In other words, they have gradually become used to the
twentieth century, and they would have been able, if not to resist
militarily the Chinese, at least to state their case much more
boldly and efficiently in front of the nations of the world, thus
making the Chinese aggression more difficult, and at least
obtaining greater advantages for themselves. The Bhutanese were
lucky to have a king whose eyes were open to the ways of the
world, and who managed to present his case to the United Nations
at the  right time and in the right way, thus saving his country
from foreign domination. Something similar could have happened in
regard to Tibet, if the Tibetans, encouraged by the British, had
not been slumbering in a world of dreams, living, as it were, in
an historical void.

Seven years in Tibet Heinrich Harrer

After reaching the "Roof of the World" I had fulfilled the dream
of my youth. As a penniless fugitive, I soon experienced the
hospitality of the Tibetans. I learned that I was living with a
happy people in a happy free country. As a matter of fact, Tibet
was so independent that only the Tibetan Government in Lhasa had
the authority to issue a permit for crossing the border. While I
was there, the happiest seven years of my life, I had the
privilege to work with farmers in the south and also to stay with
the nomads in the north. During all these travels I never met a
single Chinese - no soldier, no office, not even a Chinese trader.
Only in Lhasa, where I lived with Tibetan Officials and nobility,
only in the capital stayed a handful of Chinese civilians. These
officials I met at receptions or great ceremonies, were present.
There were no privileges or preferences. It was as it is customary
in free and independent countries all over the world. The
invitations of the Tibetan Government to the representatives of
other nations were generous, the atmosphere was amicable and
extremely polite. As the civil war in China went on, the Tibetan
Government asked the few Chinese to leave Lhasa. It was done very
politely, and all the Chinese had white silk good luck scarves
around their necks when riding through the big western gate stupa
on their way to India. I took a few pictures of the little
caravan, but otherwise the population of Lhasa took hardly any
notice. During those days the Tibetan Government made several
efforts to inform the world of thee Chinese threat. There was
certainly no imperialistic influence, as the Chinese broadcast
said, and it was ridiculous to speak of freeing Tibet. Freeing of
what, of whom? The British gave India independence, retired as
colonial power and then the Chinese began neo-colonialism. The cry
for help came late and had little effect, simply because Tibet had
no newspaper, no radio, no means or communication with the outside
world. It is amazing how little the West knew about the country
and its people - a monk state, surrounded by the highest mountains
of the world. Only recently the world learned that there was a
thousand-year-old independent high culture. The artistic skill of
handicraft, metalwork, woodcarving, pottery and painting
astonished the visitors of exhibitions. All this fine meticulous
work had been possible because Tibetans had no stress, did not
have all those materialistic ambitions and found plenty of time
for family, meditation and leisure. I am grateful to His Holiness
for arranging this meeting. I am very happy to see some of those
who shared the unforgettable wonderful time we spent together half
a century ago in free Tibet. Undoubtedly they all will give
testimony that we led a happy life in a happy, free and totally
independent country. The suffering in the occupied country
continues. The Tibetans need the unconditional and absolute
solidarity of the free world.

Some personal observations Robert Ford

"Since 1911 Lhasa has to all practical purposes enjoyed full
independence. It has its own currency and customs: it runs its own
telegraph and postal service: it maintains a civil service
different from that of any part of China: and it even keeps its
own army. In policy Lhasa often acts even more independently."
(T.L. Shen, Head of Chinese Mission in Lhasa from 1944 to 47)

I visited Tibet in 1945 as a Radio Officer with the British
Mission in Lhasa and subsequently until 1947 with the Political
Officer in Sikkim. The Political Officer in Sikkim was responsible
for the conduct of all aspects of British India's relations with
Tibet, Sikkim and Bhutan, the Mission with their day-to-day
implementation as regards Tibet through the Tibetan Bureau of
Foreign Affairs. >From 1948 to 1950, I was Radio Officer to the
Tibetan Government, charged with installing. Tibet's first
broadcasting station and developing an internal radio
communications system. I became the first foreigner ever to be
employed by the Tibetan Government and was given an official rank
in the Tibetan hierarchy. I had a unique opportunity to live and
travel widely in Tibet, particularly in Northern and Eastern Tibet
until I was captured and imprisonment by the invading Chinese
Communists in 1950. During my five years in Tibet, I had the
opportunity to witness and experience at first hand the reality of
Tibetan independence. In 1946, I accompanied an official Tibetan
Goodwill Mission to Delhi. The Mission was sent to India and China
to congratulate the allies on their victory. It was received by
the Viceroy of India, Lord Wavell, attended the Delhi Victory
Parade. Its reception in China was predictably different. It was
received by the "Commission on Mongolian and Tibetan Affairs" and
tricked into attending the National Assembly as "delegates". Tibet
was also represented at the "Asian Relations Conference" in India
in 1947, organised by the Congress Party of India. The Tibetans
attended as a separate delegation under their own flag, much to
the annoyance of the Chinese. Later that year, a Tibetan Trade
Delegation visited India, Britain, the United States and China.
The delegates carried Tibetan passports which were accepted by all
the countries they visited with the exception of China. The
delegation had limited success on the commerce front but
politically it had set another precedent supporting Tibet's
independence. 1949 also saw the transfer of power in India with
the departure of the British. India formally assumed all the
British obligations and rights under the existing treaties with
Tibet, including "special rights" and "most favoured nation"
status. Relations between Tibet and India continued on the same
footing as before. Newly independent India had simply inherited
from the British the need to secure her northern frontier and, in
doing so, willingly accepted the existing treaty relationship with
Tibet. Further evidence of Tibet's independence was forthcoming
with the expulsion in 1949 via India of the Chinese mission in
Lhasa and a single Chinese official in Chamdo along with a number
of Chinese traders. The Tibetans feared that, with the collapse of
the Nationalist government in China, allegiance might be switched
to the Communists. It is interesting to note that Chinese
officials travelling between Tibet and China invariably did so via
India, to avoid the long arduous and sometimes dangerous overland
route through eastern Tibet. It was accepted practice that when
transit through India to Tibet was requested by China for its
officials, the Delhi Government always sought Lhasa's approval for
entry to Tibet. Religion came to dominate every aspect of Tibetan
life with the introduction of Buddhism in the seventh century and
Tibet's former militarist and aggressive traditions withered and
died. The Buddhist church assumed domination in secular as well as
religious matters with the Dalai Lama, as supreme temporal and
spiritual ruler. Tibet preferred to live in its own self-imposed
isolation, having the minimum of relations only with its immediate
neighbours: India, China and Nepal. She never sought international
recognition nor wanted to open diplomatic relations with other
countries. Tibet controlled her own affairs internally and
externally, remained so until the Chinese Communist invasion of
1950. Travelling into Tibet from India along the recognised trade
route there was no frontier post, no officials, no police, no
customs or immigration control. The Tibetans kept out unwanted
visitors. The government simply made it a serious offence for any
of their subjects to provide food, shelter or transport to any
foreigner who could not produce a "Lamyik" or travel pass issued
by the Lhasa authorities. This system was in force throughout
Tibet. The next notable features on the India-Lhasa trade route
were the British (later Indian after 1947) trade agencies at
Yatung and Gyangtse. They had been established under the
Anglo-Tibet Trade Treaty of 1908 when Britain acquired these
extra-territorial privileges, which also included the right to
maintain small military garrisons at the agencies. These were
still in operation during my time in Tibet, as waspPost and
telegraphy service and staging bungalows between the frontier and
Gyangtse installed and operated by British India. Here was
practical proof that Tibet  enjoyed the right to conclude treaties
with foreign powers. All departments of central and local
government were wholly Tibetan and under the supreme authority of
the Dalai Lama (or in his minority a Regent). Responsible to the
Dalai Lama were the two prime ministers, one lay and the other
monk.  The principal executive body of the Tibetan government was
the Kashag or Council, usually composed of three lay senior nobles
and one senior monk. Below the Council, and responsible to it,
were the various administrative departments, often headed by one
lay and one monk official, such as political, finance, army,
foreign affairs etc. Parallel with this was the administration of
monastic affairs. The Lord Chamberlain was the highest religious
official below the Dalai Lama and responsible to him was the
monastic council. Of importance too was the National Assembly
which represented all classes of Tibetan society, particularly
that of the numerous monk population, through the abbots of the
great monasteries. The National Assembly met only when summoned by
the Council to present its views on specific matters of importance
or at times of crisis. There thus was an elaborate, entirely
Tibetan, system of government with checks and balances between the
monk and lay elements. Local government was effected through about
100 districts, each administered by two officials, one lay and one
monk. They had wide powers locally, being guided by tradition
rather than instructions from the centre, and were appointed for
fixed periods. Exceptionally, Eastern Tibet was administered by a
governor general, often a member of the Lhasa Council, with his
own officials, as was Western Tibet under a governor. I had
personal experience of this system of central and local government
both in the capital Lhasa where I was attached to the Foreign
Affairs Bureau and in Chamdo in Eastern Tibet under the governor
general. It was, however, an effective government and generally
accepted by the population at large. It is interesting to note
that in all its history there is no record of widespread agrarian
discontent, let alone of popular uprising against the government.
That only occurred with the arrival of the Chinese Communist
regime. There was much inequality but little envy. Poverty was
widespread but there was never any starvation. The Tibetan army
numbered about 12,000 but by modern standards was only lightly
equipped with mainly British-made rifles, machine guns, mortars
and a few mountain guns. A large part of the army was stationed in
the east where the main threat, from China, was perceived. Tibet
issued its own currency. All notes and coins bore the government
seal of the lion and the year of issue. Tibet as a whole lived in
economic balance with its trading neighbours, was stable. My own
salary was calculated an paid in local currency. There was other
evidence of Tibet's independence. During World War II, Tibet
remained neutral and even rejected Chinese proposals to build a
military supply route through Tibet from India to supplement the
Burma Road, despite British support for the scheme. As a
compromise, non-military supplies were allowed to transit Tibet
but any plans to construct new supply routes were firmly resisted.
At one stage, the United States sent a two-man mission to examine
possible trans-Tibet route. Permission for the mission to enter
Tibet had to be sought from the Tibetan Government - a sharp
reminder of the practical relationship between Tibet and China.
With its increasing contacts with the outside world, Tibet set up
a Bureau of Foreign Affairs in 1942.  The British mission worked
with this sensible and practical arrangement but the Chinese
mission, for obvious reasons, refused to do so, thus isolating
itself from meaningful contact with the Tibetan authorities.

 The Status of Tibet in 1938-39 Dr. Bruno Beger

After having travelled twice for research purposes via China to
Eastern Tibet with the Brook-Doan Expedition in 1931/32 and from
1934 to 1936, Dr. Ernst Shaefer planned a German expedition to
Tibet of his own in 1937. He was particularly interested in a
highly integrated expedition,  covering such aspects as the soil,
the plants, the animal and the human beings. For this purpose he
was in search of suitable expedition members. Having studied
anthropology, geography and ethnography in Jena and Heidelberg, I
went to Berlin for the completion of my studies. There I got in
contact with Dr. Schaefer at the beginning of the autumn semester
in 1937. So did the geo-physician, Dr. Karl Lienert, the
photographer and entomologist, Ernst Krause, as well as one
technical expert, Edmund Geer. We had already known Schaefer from
newspaper reports and his own publications. Tibet and its culture,
which I had read about quite a lot, enthusiastically agreed to
join the expedition. Schaefer described to us Tibet as a
completely sovereign state that was anxious to preserve its
independence to protect its old culture from foreign influences
and ambitious cravings. Tibet was regarded as the "Forbidden
Land". It would certainly be difficult to enter it by crossing one
of its neighbouring countries, but experience had shown him that
it would be possible to achieve this goal. The Schaefer Tibet
Expedition of 1938/39 finally chose the route via India and
Sikkim, despite all the warnings and difficulties from the British
side. A non-permitted frontier crossing in October 1938, leading
in from North Sikkim to the King of Taring, who at the time
resided at Doptra-Dzong, brought about our first contact with the
Tibetan Government. After causing some trouble, British India had
given its permission to the expedition to address a request for
entry to the Government in Lhasa. They were very keen on keeping
up their limited influence in South Tibet, for they feared the
ambitions of China and the Soviet Union. Our expedition considered
this an unfounded suspicion. But when we had received the
invitation from the independent state of Tibet, we were authorised
to travel to Lhasa. The Schaefer-Expedition explored Southern
Tibet from October 1938 to July 1939, thanks to an attestation
from the Tibetan Government which proved to be very useful and
important: the arrival of our expedition had been announced
beforehand in advance, and for this reason we were welcomed and
well-received everywhere and provided with the necessary things on
our way through the Chumbi Valley, then from Gyantse to Lhasa and
from there via Samye across the Yarlung Valley to Shigatse and
back again to Gangtok via Gyantse. In Lhasa itself we were
received in a very friendly way and got into close contact with
government officials and other influential people of the country.
>From numerous talks, the members of the expedition could gather,
again and again, how eager the Tibetans were to keep up their
rightful state of independence which had been reinforced again by
the Treaty of 1912. The minimum foreign influence granted by
contact to British India was tolerated reluctantly as a certain
counter-measure to keep a check on the ambitious desires and
unjustified interests of the Chinese (and to a certain extent of
the Russians as well). Nevertheless, the Tibetans could not
forgive and forget the provocative attack, as well as the
bloodshed, caused by the British-Indian Expedition Corps in 1904.
They often talked about that. The political development in China
was a cause for worry and the Chinese representatives in Lhasa
were observed with mixed feelings. For a better protection of the
country and to maintain their sovereignty, the Government set up a
modern army of 10,000 men, whose training could be admired by us
in Shigatse. Everything was obviously done with diplomatic skill
to preserve their independence. Even our having been invited was
probably due to the Tibetans' aim to establish a first contact
with the rising "German Reich", which might contribute to the
support of their status of independence. I had among the many
contacts in Lhasa a special friendship with the family of H.H. the
14th Dalai Lama, with the Phala family and with the monastery
official Moendroe, who was in charge of the city's police
department. From them I heard about all the worries in the
country, even of their economic problems. For instance, every
year, when the long caravans were on their way to India
transporting wool, their main export article, Indian buyers would
manipulate the Tibetan currency to the disadvantage of the
Tibetans. I experienced in Tibet the great pleasure of getting to
know very closely the last old culture on this earth  and I felt
the great wish that it might remain untouched even while having to
assimilate external influences, especially in the field of
technology. I found the leading personalities sensitive to reforms
and modernisation, which would have taken place in a harmonious
way, instead of being forced upon with cruel bloodshed as it was
done by the Red Chinese. I still have the great hope that the
freedom movement all over the world will also change the attitude
of the Chinese towards the Tibetans and that Tibet will again
experience the status of independence.

A brief account of experience Sonam T. Kazi

I was born in Sikkim in 1925 and am the fifth son of Relon Sonam
Dadul Renock Kazi, a landlord and an official of the Government of
Sikkim. My father's estate touched the boundaries of three other
countries - Tibet, Bhutan, and India. Since the main Indo-Tibetan
trade route ran through this estate, my ancestors have always been
eyewitnesses to the principal political events concerning Tibet,
such as the British invasion of Tibet in 1904; the Chinese
invasion of Tibet that forced His Holiness the Thirteenth Dalai
Lama to escape to India; the internal trouble in China that caused
the Chinese Amban and his entourage to vacate Tibet; and H.H. the
Thirteenth Dalai Lama's return to Tibet from India in 1912, upon
which he declared the total independence of Tibet. Throughout my
childhood, my father used to relate these events about Tibet to
me. He had been to Tibet twice and had met H.H. the Thirteenth
Dalai Lama in connection with Sikkimese properties there. The
stories I heard from him, together with my strong interest in the
Buddhist religion, increased my interest to go to Tibet. This
opportunity came in 1949, when the Indian mission in Lhasa was
looking for a candidate to fill the vacant post of an English-and
Tibetan-knowing assistant. I was accepted for this post and left
Gangtok, Sikkim, on January 5, 1949, and arrived in Lhasa on
January 21. I was happy to arrive when Tibet was celebrating the
New Year, a month-long celebration that reveals the ancient life
and culture of Tibet. I held the post there for seven years - from
January 1949 to October 1955. Mr. Hugh Richardson was then the
Officer-in-Charge of the mission. After my seven -year stay, I
returned to Sikkim.  My first impression of Tibet was: "Could
there be any other place on this earth where peace and happiness
really prevail?" The peace and happiness I saw in Tibet at this
time must surely have been the result of the freedom that
independent Tibet enjoyed since 1912, under the leadership of H.H.
the Thirteenth Dalai Lama, and which continued even after his
demise, up until the Communist invasion in 1950. As described by
His Holiness the Fourteenth Dalai Lama in Appendix II of his
autobiography My Land and My People: Whatever the position of
Tibet may have been prior to 1911-12, in any event, from the day
that the Thirteenth Dalai Lama proclaimed the independence of
Tibet, after the invading Chinese armies had been driven out of
Tibet, Tibet was not only independent de facto but de jure. At the
time I arrived in Tibet, H.H. the Dalai Lama's Fourteenth
Reincarnation had already been found and enthroned, but had not
yet assumed the administrative power, and Tibet was still being
run by a regent. I saw Tibet enjoying all the attributes of a free
and independent country at that time:
1.   Tibet had her own language, art, culture, and religion.
Although Tibetans themselves were Buddhists, there was freedom of
worship in connection with other religions. Tibet also had
thelargest number of Buddhist scriptures of both Mahayana a and
Tantrayana in the world.
2.   In regard to foreign relations, Tibet had representatives
from the British Government and subsequently the Indian
Government, and from Bhutan and Nepal.
3.   I saw Tibetan using their own paper currency as well as
copper and silver currencies, minted by themselves; I heard that,
in the past, gold currency had also been circulated.
4.   Tibet had her own postal system with a network of post
offices and franking seals. Letters could also be registered.
Tibet printed her own postal stamps of different sizes, colours,
and denominations, issued at different time. These stamps had a
figure of a lion, the national emblem, in the centre. Each stamp
had letters in Tibetan stating "Tibetan Government" and in English
stating "Tibet." Tibetan stamps were very well known to
sophisticated philatelists the world over.
5.   Tibet had her own communications system. Telegrams could be
sent to Gyantse, Yatung, and India from the Tibetan Telegraph
Office. Wireless stations existed between Lhasa and Chamdo and
other places along the eastern border. Stamps of higher
denominations were especially issued for sending messages. And I
heard Radio Tibet Broadcasting news in English from Lhasa for a
short time in 1950 before the Communists came.
6.   Tibet had a police department to maintain law and order, and
magistrates in important cities, with a system of courts to
provide justice.  Although small in number, Tibet also had her own
soldiers. They were used for ceremonial functions and to guard the
frontier.
7.   She had her own departments for dealing with foreign affairs,
internal affairs and so on. She issued her own passports to
governmental officials who were visiting foreign countries, and
controlled the entry of foreign persons into the country.
8.   Tibet also had her own Ayurvedic system of medicine.
9.   I had the rare opportunity to travel with Mr. Richardson to
the important historical places of Yarlung Valley and assist him
in studying the ancient stone edicts in Tibet. The records
inscribed in stone prove that not only did Tibet enjoy
independence in the twentieth century, but in the beginning of the
seventh century, during the time of Songtsen Gampo and some of his
successors, Tibet was a powerful sovereign state. For information
on these stone edicts, one should consult Mr. Hugh Richardson's
series of works, Ancient Historical Edicts at Lhasa, etc.,
published by The Royal Asiatic Society of Great Britain and
Ireland in 1952. Detailed, authentic information about the periods
in Tibetan history thereafter when Tibet lost and gained various
degrees of her independence can be obtained from any books on
Tibetan history. This golden period of peace in twentieth-century
Tibet began to come to an end, however, in 1950 when the Communist
Chinese began to march towards Tibet. I saw the departure of
Sawang Ngapo for Chamdo, along with newly recruited Tibetan
soldiers. Very soon, the Chinese attacked Chamdo, arrested Sawang
Ngapo and the wireless officer Bob Ford, and took them to China. I
saw how H.H. the Dalai Lama left his palace at ten o'clock at
night for Yatung, near the Indian border. Meanwhile, we heard in
Lhasa how Sawang Ngapo had to sign a seventeen-point agreement in
Peking. General Chang Chin-wu came via India to talk to the Dalai
Lama at Yatung. I saw him coming to Tibet and the Dalai Lama
returning to Lhasa. After that, two or three more generals came,
along with many Chinese soldiers, and gradually China began to
take away Tibet's freedom. I saw the Chinese Liberation Army led
by General Wang Ching-me enter Lhasa and then saw the departure of
the Dalai Lama to Peking to meet Mao Tse-tung and then His
Holiness' return to Tibet thereafter. Before I left Lhasa in
October 1955, I and my family had an audience with H.H. the Dalai
Lama. I thought that this might be the last opportunity for us to
see this wonderful land ruled by the Buddha Incarnate.
Fortunately, I had the luck not only to see His Holiness again but
to serve him as his chief interpreter when he was invited to India
for a four-month tour in 1956, during India's celebration of the
2500th anniversary of the birth of Lord Buddha. It was at this
time that Chinese Premier Chou En-lai came to India. I remember
the official lunch I attended as translator, with H.H. the Dalai,
H.H. the Panchen Lama, and Premier Chou En-lai, given by Indian
Prime Minister Nehru in Delhi. When His Holiness returned to
Lhasa, I saw him off at Nathula (Pass) , where the Communist
Chinese came to receive him. In the autumn of 1957, I went with
the Political Officer,  Mr. Pant, to visit Lhasa. I felt that His
Holiness was under great pressure. I saw no hope that he would
ever enjoy any peace in Tibet. This turned out to be my last visit
to Tibet. In March of 1959, I heard that fighting had started in
Lhasa and that H.H. the Dalai Lama had escaped, but no one knew of
his whereabouts. The outside world showed great concern for his
safety. Suddenly we heard that he had crossed over into India. The
Government of India sent Mr. Menon and me to receive His Holiness
at Bomdila, near the Indo-Tibetan border. From there we went to
Tezpur, Mussoorie, and finally, to Dharamsala. I was attached to
H.H. the  Fourteenth Dalai Lama as his chief interpreter for 13
years in Dharamsala, until 1972. It was very sad to witness the
Tibetans who were utterly disturbed psychologically, physically,
and financially, being displaced from their native land. These are
the unique people of the world whose sole intention is to practice
non violence and compassion and to make all living beings in this
world live peacefully and attain eternal happiness. All
peace-loving people in this world continue to hope for a peaceful
settlement between these two, once friendly countries os that
happiness and comfort will reign again in the Snow Land of
Buddhism.

Travel to Tibet in 1938 Archibald Jack

I would like first to make the point that I visited Tibet during
1938 for just two months and Lhasa for only eight days: thus my
contribution to this meting is of little consequence, compared
with those of others present, who are acknowledged experts on the
subject. Throughout our visit my companion, Captain Kenneth
Shepheard, and I encountered a people, who in every respect were
most kind, cheerful and helpful; they obviously enjoyed a happy
life, as is normally the case with mountain people world-wide. We
were given a warm welcome each night at our primitive lodgings and
the headman in each hamlet provided us effectively with all the
pack animals, ponies and yaks, that were required for the
following day. We provided simple medication for the peasants, on
request, and this was always received with gratitude. In the
village of Samada, the headman invited us to participate in  a
memorable evening of splendid music and country dancing. On our
arrival in Gyantse, we visited the British fort, which had a small
garrison of Indian troops, and called on the then British trade
agent, Mr. Hugh Richardson.  I arrived in Lhasa on September 13,
1938 and stayed at the British Mission - Dekyi Lingka (Happy
Garden) in Lhasa. While in Lhasa we were given a wonderful
reception. We were invited to visit the Regent, the Prime
Minister, four Shapes (past or, present, members of the Kashag,
the Cabinet) and other citizens of note, who entertained us
liberally. We also met with the Nepalese representative who had a
small escort of Gurkha soldiers. Before the First World War, a
strong personal accord developed between the 13th Dalai Lama and
the British resident in Sikkim, Sir Charles Bell. Bell was most
anxious that Tibet should become more knowledgeable about the
outside world and, as a first step, he persuaded the Dalai Lama to
select four young Tibetan boys and arranged for them to be
educated in a school in Britain. Rubgy was the school finally
selected and there the boys passed several happy years. Of these
four, one had, sadly, died shortly after his return from Britain.
The other three, Ringang, Mingdro and Kyipu, were in excellent
health and we met them in Lhasa. This gave me great pleasure, for
I also have been to Rubgy school though a few years later, and we
were able to discuss, with much laughter, the curious habits of
some of those scholarly masters, to whom we had been entrusted. Of
these three, Mindong was an immensely tall monk with a splendid
sense of humour; he was the monk magistrate for Shol, that sector
of Lhasa which lies directly below the Potala. Kyipu was city
magistrate in Lhasa. Ringang, the youngest, had spent some 13
years in Britain and after school had gone on to London University
and then to Birmingham University to study engineering. He became
a magistrate in an outlying part of Tibet, then he installed a
hydro electric plant in Lhasa, he was interpreter to the cabinet
and, on ceremonial occasions, had the honour of commanding some
600 feudal cavalry. We were told the story of the Lopchak: this a
caravan which bring every two years from Leh to Lhasa, a tribute
according to very ancient treaty. The caravan may take three
months to make the journey, arriving in Lhasa always in October.
By that time, the passes on this trail are snowbound, so the
caravan is obliged to pass the winter in Lhasa and return to Leh
the following year. Though there was a Chinese government
representative in Lhasa, we did not have the opportunity to meet
him. They were told that there were only four Chinese in Lhasa at
that time. During my brief stay in Lhasa, I learned that the Dalai
Lama ruled Tibet with the aid of a Prime Minister and a Cabinet
composed of four members, one of whom was a monk and were known as
Shapes. They were appointed by the Dalai Lama. The second and
third rank officials were known as Dzasas and Tejis and the fourth
as Depons, the fifth rank were composed of magistrates and medium
Dzongpens, the sixth of lesser Dzongpens, the seventh of Tax
Collectors and other minor officials and the eight of nongazetted
officials. Throughout our two months in Tibet we were greeted
everywhere with smiles and laughter; the Tibetans appeared to be
really happy, infectiously so, and there is little doubt that they
found in their religion much encouragement and stability. Against
this former scenario it is quite appalling to picture the scene,
as it is today. From the military point of view, it is estimated
that some 300,000 Chinese troops are stationed in Tibet. What is
really disturbing is that China has installed in Tibet at least
five nuclear bases containing 8 intercontinental missiles and 70
medium missiles: in addition there are 14 large military airports
plus some smaller ones, and 17 radar stations. This situation
causes much concern to Tibet's neighbours, not surprisingly.
Probably the most important problem to be resolved is the
population change that has been imposed: it is estimated that the
population in Tibet today is composed of some six million Tibetans
and 7.5 million Chinese. These Chinese are considerably better off
in Tibet than they ever were in China and, thus,have no wish to
return to their homeland. Though on a very much larger scale, this
problem is similar to that existing in the Baltic states, where
large Russian communities have no wish to return to their homeland
either. Some one million Tibetans have died since the Chinese
invasion of 1950, some from starvation, some just slaughtered. The
peasants have been deprived of their farmland, nearly all 6,000
monasteries have been destroyed, their valuable contents looted,
and in the schools the language used is now Chinese not Tibetan.
Tibetan culture and religion are in danger of disappearing
completely, unless the existing system can be reversed within a
reasonable time. The stone pillar outside the Jokhang bears the
inscription of the treaty between Tibet and China (A.D. 821). It
states: "Tibetans shall be happy in the land of Tibet and the
Chinese in the land of China" We can only pray that this will come
about without too much delay.

 Brief account of time in Tibet Joan Mary Jehu

I first went to Tibet in January  1931, to Yatung en route for
Bhutan on an official mission with my parents. the following year
I went to Lhasa. My father, Col. Leslie Weir, was first in Tibet
in 1909, where he was British trade agent in Gyantse for a few
years. He met H.H. the 13th Dalai Lama in 1910, in Darjeeling with
the Political Officer, Sir Charles Bell. In 1928 my father
returned to Tibet as Political Officer with his wife. They were
invited to Lhasa by the Dalai Lama in 1930 (my mother being the
first European woman ever to be allowed into Lhasa) to help sort
out new problems between the Tibetan Government and the Chinese
revolutionary government. Again, in 1932, Col. Leslie Weir was
asked to go to Lhasa, this time accompanied by my mother and
myself. We were already staying in my father's summer headquarters
in Gyantse when the Dalai Lama's personal invitation came for us
to proceed to lhasa. This was a great surprise and a wonderful
privilege for me. We were given an amazing welcome, both
officially and personally, by all the very good friends my parents
had made on their previous visit. I am happy to say I still remain
very close to the Taring family whom I met at this time, 62 years
ago, As Mary and Jigme both spoke good English and were about my
age. My father spent most of his days in conference with the
Kashag and the Dalai Lama. Then my mother and I accompanied him
one day to the Norbhu Lingka where we were granted a special
audience with His Holiness, who actually descended from his throne
and poured out tea for us as we chatted for a long while, quite
informally. He showed keen interest in our painting and gave
permission for us to draw and paint at many holy places.  My
mother painted mainly buildings and landscapes, while I chose to
do portraits of people from all walks of life. This filled many
hours for us and gave terrific amusement to the crowds who
followed us wherever we went. There were many parties and
functions to organise and attend which usually  lasted all day.
the abundance of flowers in almost every garden was an enormous
pleasure - the best of these, of course, was at Norbhu Lingka. Our
doctor, Captain Sinclair, was kept busy every day giving
vaccinations and medication to all that came to his surgery behind
our quarter in Dekyi Lingka. Apart from the local people, there
were many pilgrims who had  come from the furthest corners of
Tibet, some even all the way from Mongolia. In fact, Tibet was
remarkably empty of foreigners, apart from a few traders from
Nepal, Sikkim and Bhutan. Lhasa was, after all, the Forbidden
City, and as such had no embassies or permanent foreign residents
- apart from the Nepalese who had recently made peace with Tibet
after some border wars. The Maharajah of Nepal had given a present
to the Dalai Lama of two large elephants, which I took photographs
of - quite a sight in Lhasa! So now the Nepalese had a
representative and staff in the capital. I did a drawing of one
Chinaman in Lhasa - just a man on the street who was pointed out
to me as such. So, apart from the odd traders, there was
absolutely no Chinese presence there or on our travels in other
towns in Tibet. In my father's early days in Gyantse there were
ambans around, but apart from taking occasional photographs, he
had no official dealings with them. In 1932 there were none about.
I became very aware of the difficult political situation arising
at that time between tibet and China as I had to assist my father
de-cyphering the coded telegraph messages to and from the British
Minister in Peking and the Government of India. Suddenly, one of
our guides was urgently called up to go and help with the border
troubles. There seemed great apprehension in Lhasa as to what the
Chinese would do next on the borders, as the new regime was still
an unknown quantity. Communications were very slow as there was no
wireless in those days and rumour was rife. We were much delayed
on our departure for Sikkim as negotiations between the Kashag and
the Chinese was so protracted. The winter was setting in fast and
there was some doubt as to our chances of crossing the high
passes. This delay was partly caused by the Dalai Lama sending a
letter to the Tashi Lama (Panchen Lama -ed.) requesting his return
to Tibet from China - as soon as possible. This was considered of
utmost importance both by Col. Weir and the Dalai Lama, as well as
most Tibetans. Sadly, this never came to pass. The hostilities
going on between the Tibetans and Chinese on the Eastern borders
were slowing down due to the civil war situation in Szechuan.
Chiang Kai-Shek sent word that their troops were being withdrawn
from the disputed area. This eased the political anxieties
considerably and my father was given leave to begin his return
journey. By then it was early December and bitterly cold. The day
after we crossed the Nathu-la it was completely snowed up and
impassable for the winter. When my father wrote to thank the Dalai
Lama for his kindness and hospitality, and to say how lucky we
were to have crossed the passes in the nick of time, His Holiness
replied that this was not luck - He had prayed for it!

Late News

As we were preparing this issue, we received the sad news about
the passing away of Mrs. Joan Mary Jehu on October 19, 1994.  His
Holiness the Dalai Lama sent a message of condolence to her family
on October 28, 1994 calling her "a close friend of Tibetans".  Our
obituary is on page 25.  Editor

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1)      TIBETAN BULLETIN  November-December 1994        (3)
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LETTER FROM LONDON Tseten Samdup

IN mid September 1994, a historic religious event took place in
London in the field of interfaith dialogue with His Holiness the
Dalai Lama.  At the invitation of the World Community for
Christian Meditation, His Holiness led the John Main Seminar in
London and commented on selected text from the four Gospels.  This
was the first time that any Dalai Lama has commented on a
Christian scripture in public from a Buddhist standpoint. The
seminar took place  at the Trend Park Campus of  Middlesex
University in London. It consisted of talks, panel discussion,
workshops and plenary sessions with three meditation session per
day.  Most of the 250participants were Christians (largely Roman
Catholic) from all over the world with a sprinkling of Buddhists.
The John Main seminar is held annually in memory of the
IrishBenedictine monk who taught meditation in the tradition of
John Cassian and the Desert Fathers and founded centres of
meditation throughout the world.  In 1980, His Holiness met Dom
John Main. After meditating together they shared a common vision
of the role of religion in bringing about a new world as well as
the essential value of meditation. His Holiness was presented with
eight passages from the Christian scriptures, including the Sermon
on the Mount and the Beatitudes, the parable of the mustard seed
and the Kingdom of God, the Transfiguration, and the Resurrection.
Each day's seminar began with an early morning 45 minutes
meditation with His Holiness. According to a special report in the
Tablet, a leading UK Roman Catholic magazine, many wondered
whether His Holiness would be able to break through the inevitable
barriers of press, camera and attendants, and truly communicate
what was on his mind and in his heart. The magazine reported,
"...There was little doubt in the minds of  those present that
they had come to hear a spiritual teacher and that what they were
experiencing was a profoundly religious event  that encompassed
history but was not circumscribed by it." His Holiness counselled
those present to deepen their understanding and appreciation of
their own tradition, pointing out that human sensibilities and
cultures are too varied to justify a single "way" to the truth.
The article concluded "Hearing the Dalai Lama comment on the
gospels was a feast.  What impressed and surprised everyone was
how much the "outsider", the exile, the person with no authority
over Christians except what was given by the Spirit, was able to
show them the riches of their own banquet." Father Laurence
Freeman, the director of the World Christian Meditation Centre and
the organiser of the seminar, in his concluding address, expressed
his appreciation for His Holiness' courage, boldness and tolerance
in entering a dialogue with Christians in such depth.  All the
participants were deeply moved by His Holiness comments. One  said
that there was humour, joy, compassion, tolerance and sadness in
His Holiness's message. Filmstar Richard Gere took  part in a
morning meditation and seminar talk by His Holiness, while actress
Goldie Hawn flew in from USA to attend the entire seminar. On
September 17, 1994,  His Holiness took part in an early morning
church service at the Monastery of Christ the King in north
London. Later His Holiness spoke on "The Monk: Symbol of
Simplicity".  In the afternoon, His Holiness officially opened and
consecrated The Tibet House which accommodates the accommodate The
Office of Tibet and the newly established Tibet House Trust.  The
Tibetan Community in Great Britain turned out in national dress to
give His holiness a traditional  welcome at The Tibet House.
During a simple reception, Mrs Kesang Y Takla, His Holiness'
representative in London, said in the past two years, the Office
of Tibet had achieved two major developments -- securing a more
centrally located premises for the office and the registration of
the Tibet House Trust for it's charity work.  His Holiness
expressed his belief that these new developments would be
expedient to the activities of The Office of Tibet and the Trust.
One of the other historic events during the visit was  an informal
reunion between His Holiness and some  foreigners who had lived in
or visited Tibet before the Chinese invasion (see story in this
issue).  At the end of the meeting they issued a statement which
testified from their own experiences that "the government of Tibet
had absolute control over its internal and external affairs" at
that time. The atmosphere at the get-to-gether was very relaxed.
His Holiness expressed his appreciation to those present at the
meeting for their continued support for the cause  of the Tibetan
people.  He stressed that they were living testimonies of Tibetan
independence and asked them to continue their efforts to assist
the Tibetan issue. Those present included Heinrich Harrer, and Mr
Robert Ford, the British radio operator later jailed by China on
charges of being an imperialist spy. Unfortunately, Mr. Hugh
Richardson, the British Head of Mission in Lhasa, wasn't able to
attend due to illness. During this London visit, His Holiness also
expanded to the media on matters concerning the future course of
the Tibetan struggle in the light of his preparation for a
referendum in the Tibetan community.  At a press conference on
September 14, 1994,  His Holiness said, "If it is  true that my
approach is becoming a factor for demoralisation inside Tibet,
then I cannot take responsibility for staying firm on this
stand."His Holiness briefly expressed his desire to carry out a
survey of public opinion amongst the Tibetans both inside and in
exile on what policy should be adopted towards China.  However, he
saidthat as a leader he cannot accept violence as a method to
liberate Tibet.

>From Rio to Beijing - Tibetans at UN meets Ngawang C.
Drakmargyapon

Since the 1992 Rio summit on environment, Tibetans in exile have
attended two other UN world conferences; the 1993 World Conference
on Human Rights in Vienna and the 1994 World Conference on
Population and Development in Cairo.  In between, there has been
an equally important Tibetan representation at a UNHCR-sponsored
Global Conference on Refugees in Oslo in June, 1994.  Next year,
Tibetans hope to attend two other UN conferences: the World Summit
on Social Development in Copenhagen and the World Conference on
Women in Beijing. Why participate in all these UN Conferences? The
Tibetan UN Initiative of the Tibetan Government-in-Exile has
always felt that these fora gives the opportunity to create
greater awareness about Tibet among a cross-section of people from
both the governmental and non-governmental sides.  Accordingly, at
the all above-mentioned conferences, Tibetans received good
hearing and coverage.  The presence of His Holiness the Dalai Lama
at Rio and Vienna not only generated global concerns for Tibet,
but also enabled the participants to hear his views on
environment, development and human rights.  For example, the
Tibetan leader's address in Vienna during the World Conference on
Human Rights clearly spelt out his support for universality and
indivisibility of human rights.  As part of the activities
connected with the participation in these global conferences,
Tibetans have come out with four important reports on the
situation in Tibet.  At Rio, Tibet:Environment and Development
Issues was released while in Vienna, Tibet: Proving Truth From
Facts was circulated.  At the Cairo conference, the Tibetan
Women's Association released a new report, Tears of Silence:
Tibetan Women and Population Control while the Tibetan Youth
Congress brought out their report, Strangers in Their Own Country:
Chinese Population Transfer in Tibet and Its Impact.  These  have
become important reference materials for Tibet-watchers.   At all
these conferences, Tibetans  made a number of presentations,
including seminars, to highlight the various issues concerning
Tibet and Tibetans. For example, at the Cairo conference, there
were three Tibetan presentations dealing specifically with the
population and development issues and concerns in Tibet.  The
benefits of participating at these world conferences have been
mainly been in four areas.  First, Tibetans, both officials and
NGOs, received exposure to the United Nations system.  Secondly,
Tibetans got opportunities to present our views on the Tibetan
situation to global audience. Thirdly, Tibetans were able to
attract attention of the world media, particularly at Rio and
Vienna.  Fourthly, China was not able to go scot-free in fooling
the world on Tibet; we were able to refute their propaganda, both
from government delegates and so-called "NGOs".   In short, the
Tibetan Government and Tibetan NGOs were able to grasp the
opportunity made available before us by these global conferences.
As seen during the Vienna conference, the Chinese government has
been lobbying at the highest levels of the UN bureaucracy and host
governments of the conferences to block the participation of H.H.
the Dalai Lama and Tibetans .  Today the UN bureaucracy frequently
tries to  reject applications of Tibetan NGOs for accreditation to
all official UN conferences (not the NGO forums) where many NGOs
without Ecosoc consultative status are given accreditation.  This
may be a result  of  Chinese pressure. However, we need to
continue to take up the challenge and, as in the past, not let the
Chinese succeed with their undiplomatic moves. If the road to Rio,
Vienna, and Cairo have been easy and  Copenhagen may not be a
problem, participation at the Beijing conference (at both the
official conference and the NGO Forum) will be a challenge,
although legally justified.  The Chinese government will make sure
that Tibetan organisations from outside occupied Tibet are barred
by employing various means which are at their disposal.  Unlike
the last three world conferences, this time China has the
advantage of being both the host country as well as being able to
put its weight on the UN.  The Chinese authorities can deny visas
to exiled Tibetans. Without doubt, Beijing will exert an
unprecedented pressure on the United Nations as it does not want
to face any controversies before the conference begins.  But China
will not be able to block participants from other organisations
who generally lend their support to the Tibetan struggle. There
have already been several verbal clashes between Tibetan and
Chinese participants in the preparatory meetings, as recent as the
Nordic Preparatory Meet in Oslo and the Cairo world conference.
But these debates have not and will not solve the important issue
which is related to the participation of Tibetan women in exile in
the Beijing meet.   Even if the Chinese were to allow for
participation by exiled Tibetans, how should the situation be
handled?  This is an issue which the Tibetan Women's Association
(TWA), which is leading and coordinating Tibetan preparation for
Beijing, should consider;  a situation where Tibetans will be
challenging the Chinese authorities in their very capital.  We
have to consider the security and other concerns for the Tibetan
participants.   Another important matter is the way to deal with
the 40-member delegation (most of whom will be Tibetans) from the
so-called "Tibet Autonomous Region" part of Tibet which will
reportedly be led by Mrs. Tsering Dolkar, head of the Chinese
Family Planning Association in the "TAR."  The scenario here will
be two different groups of Tibetans challenging each other: one
pro-Chinese and the other pro-Tibetan.  Unlike the past Tibetan
participation at various UN world conferences, the Beijing women's
meet poses the biggest challenge. our representatives have to
refute Chinese propaganda Can the Tibetans or their supporters
(whoever reaches Beijing) meet the challenge in Beijing?  The
Tibetan Women's Association, its advisors and supporters have to
maintain a very effective lobby-network on the road to Beijing.

 * Ngawang C. Drakmargyapon is a  staffer at the Tibet Bureau in
 Geneva.

Cracking the Glass Ceiling Mrs. Kesang Y. Takla, head of the
Office of Tibet in London, talks to Beatrice Newbery about her
role in the Tibetan Government.

"You should celebrate," suggested a young girl to Mrs. Kesang
Takla when she was appointed the Dalai Lama's representative in
Britain four years ago, and became the first woman ever to perform
that vital role. "Why should I? There should be nothing new or
abnormal about a woman being chosen for the post. We should learn
to expect it, " she replied. This brief exchange highlights the
mixed feelings revoked by growing numbers of women with jobs in
the Tibetan Administration, the exiled government single woman
graced the corridors of Government in Lhasa. Today, women comprise
one third of the TA's work forced. "Women have separate and
valuable quality to impart to the work of our Government. They
have different perceptions from me, they see things differently,"
said Mrs. Takla. "It is important that they play a part in the
government to ensure a balanced outlook on issues of health,
education, rehabilitation and finance, and people in the
government realise that." Mrs. Takla was invited to join the
exiled government in 1962 soon after it was set up by the Dalai
Lama. Her father, who often travelled from Tibet to India on
business before 1959, had sent her to an Indian school where she
learned English, a rare skill among Tibetans who grew up cut off
from the world by a curtain of vast Himalayan mountains. At just
17, Mrs. Takla was among a handful of English-speaking Tibetan
women who were desperately needed by the fledgling exiled
government as translators. She was placed in the department of
Home and Rehabilitation to translate for senior official sand deal
with written correspondence in English. It was the new need to
communicate in English, forced upon the Tibetans by their exiled
existence in India, that first brought government jobs to women.
"I don't think I had the intention to work for the government,
after all that was quite unusual in those days. The situation took
control of everyone when we first came to India," she said. "Right
from the start I was supported and treated with respect, although
I was regarded as something of novelty." Now the stripy aprons and
colourful long chubas of the women's national dress are a familiar
sight in Gangchen Kyishong , the site of the exiled government,
with women working as accountants, treasurers, translators,
teachers and even ministers. "There is no limit to the seniority
that women can reach in government, there are no jobs out of
bounds for women. But simply because of the conventional
expectation that men will take the senior positions, women must
prove themselves noticed," said Mrs. Takla. In 1991, the Dalai
Lama created tow parliamentary seats for women only, although
there was nothing to stop more becoming members of parliament -
and they did. Sadly tow of the four who became MPs were killed in
a car crash last year, but the seeds have been sown for more and
more women to take on parliamentary roles in the future. "Most of
the women in government have jobs in the Health, Education or Home
and Rehabilitation departments. But slowly we are seeing them move
into the real centre of power and decision-making, the Parliament
and even the Cabinet (Kashag)" said Mrs. Takla. Last year, Mrs.
Rinchen Khandro Choegyal was elected one of six Cabinet Ministers
and put in charge of Education and Home Affairs. She is not the
first to take on this responsibility, but is continuing the work
of the Dalai Lama's sister, Jetsun Pema, who broke through the
parliament's glass ceiling in 1990 when she was elected to the
post. She resigned to continue work with the Tibetan Children's
Village, Dharamsala's school. At the other end of the scale there
is little, if any, secretarial work performed by women. "With the
limited financial resources available to the Government there is
no such things as secretary. Distinguished men and women type
their own letters and file their own documents. Everyone gets
their hands dirty with mundane work," said Mrs. Takla. The job
requirements are equally demanding for women and men, both
promoted on the basis of education and experience. Tsering Tsomo,
a young woman who sits on the Environment desk, reached this
position last year after working in the Department of Information
and International Relations. She qualified for the job, which
involves extensive travel, because she wrote a thesis on the
environment for her degrees in America. Similarly, Mrs. Takla was
appointed Foreign Representative by His Holiness only after 15
years government experience in the departments of Health,
Education and Home and Rehabilitation. Of the 11 representatives
abroad, the others all men, she is considered second in seniority
because of her experience. "Work in our government is based on
meritocracy. When I was in Switzerland, talking on women's issues,
a woman asked me if I thought more women should have jobs in the
Tibetan government. I replied that whoever was best qualified for
the jobs should get the jobs. She was quite shocked and
disappointed," said Mrs. Takla. "She wanted me to be a feminist."
But there are a number of women who go straight into government
work at a low level with fewer academic qualifications and
experience. Management training courses, seminars and work shops
are provided for men and women in the government, depending on
their department's needs, but there is concern that young girls
forfeit opportunities to study in favour of immediate work.
Rinchen Khandro Choegyal, the new Education Minister, recently
interviewed by Tsering Tsomo, said "Some young girls working for
the government have received no college education because they
could not afford it. I feel we should try to set up some kind of
correspondences courses which simultaneously. It is good to
combine the two as the experience one gains by working for one of
the government departments can be very useful and cannot be gained
at a university. Our departments should find openings for young
people and help them to get more education and qualifications."
"Most women who work for the government do so out of a sense of
duty and responsibility to towards their country," said Mrs.
Takla. "The pay is not brilliant, although it is exactly the same
as the men's wages, but if money was the main concern women would
be better off running businesses, something they are renowned for
being good at." Many women juggle their working lives with looking
after children. They receive a month's paid pregnancy leave from
the government, although some return to work earlier. "When I was
head of Delek hospital in Dharamsala, one man suggested that
number of women working there who were also mothers was
detrimental to the quality of the hospital's service," said Mrs.
Takla. "I replied that although it was run entirely by women,
pregnancy leave and motherhood had never got in the way of the 24
hour service that the hospital provides." The one position no
woman has held in government is the most senior of all, that of
Head of State, held by the Dalai Lama himself. Mrs. Takla said:
"It has never been suggested by the Dalai Lama or anyone else that
he will be reincarnated as a woman. When I was asked by a
Westerner whether we would ever have a female Dalai Lama, I
replied, 'Have you ever had woman Pope?' A male Dalai Lama is a
convention in just the same way. But that doesn't mean it won't
change. I wouldn't like to promise there will never be a female
Head of the Tibetan State." Meanwhile the Dalai Lama encourages
women working in government to continue. As he said, addressing
the Tibetan Women's Association in 1992: "In terms of accepted
Tibetan social values and practice, there is no obstacle
whatsoever in regard to the equality of male and female. Moreover
amongst us there are women with great potential to be teachers,
religious workers and government officials. In other words Tibetan
women should be able to take up any work that is needed in our
society and they should be empowered to do so."

* Reprinted with permission from Tibet News (London), Issue No.
17, Autumn 1994 published by Tibet Support Group-UK.

LAST PAGE by Bhuchung K. Tsering

A sadhu in Tibet

The statements of those foreigners who had experienced life in
independent Tibet, carried in this issue, may ring bells of memory
to those of our readers who know these individuals.  However, not
many of our readers may have heard of Sadhu Sundar Singh who
visited Tibet a few times in the early part of this century.
Readers may start guessing that this individual is a Hindu saint
or  a Sikh priest.  Banish the thought.  He was a Christian
missionary who went to Tibet to spread the gospel to the
"half-civilised and wholly fanatical people".  I first heard of
this Sadhu when I was in  school.  Unfortunately, there appears to
be not much record of his life. Worst of all, records of his trips
to Tibet are only sketchy.  Sundar Singh was born in 1889 in
Rampur, in the then state of Patiala.  A Sikh by birth, the Sadhu
embraced Christianity when he was sixteen. He then started
evangelising in Punjab, Afghanistan, Tibet, Nepal, Sikkim, and
Kashmir.  Later in his life, he also visited the West, too. He
made his first trip to Tibet in 1908 through the border town of
Poo in Himachal Pradesh.  He was assisted on this journey by the
Moravian missionaries working in Poo. He appears to have visited
some villages in Tibet bordering Himachal Pradesh.  On his second
trip, which took place in 1911 (In between the Sadhu had spent
1909 and 1910 in studies in India), he appears to have been able
to convert a Tibetan by the name of Tashi Wangdu. It is not clear
to which place this person belonged.  From 1911 to about 1922, the
Sadhu appears to have spent the six summer months every year
wandering all over Tibet.  One of his journeys took him up to
Mount Kailash where he  reportedly met  a "Christian hermit" by
the name of "the Maharishi of Kailash". According to one version,
"The saint said he was born in Alexandria of a Muhammadan family
and was brought up to be a zealous follower of the Prophet."  He
later converted to Christianity.  When the Sadhu found him in
1912, this saint was said to be spending his remainder of his days
there. What does the Sadhu have to say on the life in  Tibet?
Talking about his experiences after a visit  in 1919, he says,
"The people's clothes, although made of white wool, from filth,
look as if they were made of black leather, because they never
wash their clothes.  In the village of Kiwar we washed our clothes
in a stream and everybody came to see.  They were struck with
amazement that we should be doing such a thing.  An important Lama
said: `It is all right for sinful men to wash their clothes, but
for good people to do so it is very bad.' "  Interesting, isn't
it?

Portrait of an artist

Talk about a Tibetan painter and an average individual will at
once start visualising a person seated akimbo before a canvas,
painting one of those innumerable religious deities; in short, a
Thanka painter.  However, a positive development in the post-1959
period is the emergence of contemporary artists within the Tibetan
community.  They are just a handful at present.  Sherap Gyaltsen
Manam is one of them; in fact, he is the only Tibetan in exile who
has a Bachelor's degree in Fine Arts.  The other few modern
artists that I know of have learnt it the informal way. Since his
childhood he had a liking for painters and poets.  Sherap finished
his schooling from Central School for Tibetans, Dalhousie, in 1985
and did a three-year stint with a para-military force.  His best
moments in school appeared to have been those spent in drawing
sportsmen in action on the sports ground or decorating classrooms
with portraits of poets, etc.  He also used to assist a Thanka
painter by helping to paint his Thankas.  However, Sherap got
tired of the regulated system of Thanka painting, wanting instead
to express his creativity.  Therefore, he was on the lookout for
an opportunity.  This came when the Tibetan Department of
Education offered him a scholarship (he eventually did not avail
himself of this scholarship as his kind sponsor, Thingo Tulku,
residing in Germany, continued to assist him.) to do a course in
modern art.  Sherap's fortune increased when he accosted a
professor from Shantineketan in West Bengal, the institute
established by the well-known Indian poet and painter Rabindranath
Tagore. This professor told him of the Department of Arts & Craft
at Shantiniketan.  Sherap applied for the course and was called to
appear for the written test. When he arrived at Shantiniketan in
1988, with his entire baggage, his colleagues were a bit astounded
by his confidence in getting admission to the course.  Unlike
other foreign students, Sherap had to apply through the general
quota, by appearing for a written test followed by an interview.
Sherap's confidence decreased when he learnt that there were 570
candidates, of whom only 45 or so would be shortlisted for the
interview.  However, he  was among the 30  students to get
admission in that year. He finished his five-year course at
Shantiniketan, specialising in graphics.  Since then he has held
two solo exhibitions of his paintings; the first in 1992 in
Calcutta entitled Cry and the other in Sarnath titled Blood &
Tears in 1993. Sherap feels the absence of an artistic environment
within the Tibetan community, particularly in the schools.  He
says the schools should teach students the art of appreciation.
His suggestion is that our schools should provide the students
with facilities to express their creativity.  He says this will
also provide entertainment to the students.  Talking about the
development of the painting tradition in the Tibetan community,
Sherap feels we are jumping from the seventh century, the period
when the traditional Thanka painting system was introduced, to
modern art.  He said this had happened in India, too. Sherap
presently works in the publications division of the Department of
Education here in Dharamsala.

Department of Information & International Relations Central
Tibetan Administration, Dharamsala 176215, HP, India

Publications on sale

               Title                                   Rate
               (Indian Rs.)

1.        From Liberation to Liberalisation, views on Liberated
Tibet     25.00
2.        Necklace of Gzi, cultural history of Tibet by Namkhai
Norbu     20.00
3.        Tibet, The Undying Flame by Kunsang Paljor
10.00 4.        Glimpses of Tibet Today
10.00
5.        A Human Approach to World Peace by H.H. the Dalai Lama
10.00 6.        Tibet Documents: compilation of press items in
1959, etc. 10.00 7.        Legal status of Tibet: Three studies by
leading jurists        20.00 8.        Present conditions in Tibet
20.00 9.        Tibet, China and the World: a compilation of
interviews           with H.H.the Dalai Lama
20.00 1
0.  Tibet: Environment & Development Issues. A report
125.00
11.  The Panchen Lama Speaks. A translation of his speech
on the Tibetan issue                                    10.00 12.
Dharamsala and Beijing (Initiatives and            correspondence
1981-1993)                         40.00 13.  Tibet: Proving Truth
from Facts                        40.00 14.  His Holiness the
Dalai Lama on environment             40.00 15.  International
resolutions on Tibet                     40.00 16.  Environment &
Development (annual newsletter)                40.00

Non-DIIR Publications

17.  Hidden Tibet by Roger Hicks                       225.00 18.
Tibet, the Facts by Paul Ingram                        150.00 19.
Freedom in Exile by H.H.the Dalai Lama                 450.00
20.  The Dalai Lama Speaks by Vijay Kranti                  250.00
21.  Tibet & Peace in South Asia.  Proceedings of a
convention in August 1989.                              56.00 22.
A Strange Liberation. A story of the Tibetan tragedy by David Patt
350.00

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---------------------------------------------------------------------
1)      TIBETAN BULLETIN  November-December 1994        (4)
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DHARAMSALA NEWS

Australia's ruling Party asks China to start talks on Tibet's
future

THE National Conference of the ruling Labour Party of Australia on
September 26, 1994 passed a resolution condemning the "widespread
human rights abuses occurring in Tibet" and calling for "earnest
negotiations between the government of the People's Republic of
China and the Tibetan government-in-exile on the future status of
Tibet. " The conference took place in Hobart, Tasmania. The
resolution, which now becomes Labour Party policy, was moved by
Senator Stephen Loosley, who heads the Parliamentary Foreign
Affairs Committee, as well as the Parliamentary Group for Tibet.
It was seconded by Ms. Lauri Donald Ferguson, MP.  This is the
first time the Labour Party has adopted a policy on Tibet,
although both the New South Wales and Victorian state branches
have stronger policies which categorically recognise Tibet as an
independent country prior to the Chinese invasion. Senator Loosley
described Tibet as the saddest foreign policy issue facing the
conference.  "We're not only talking of the loss of political
rights, the loss of economic rights in Tibet ... We're talking
about a circumstance, a situation that verges on cultural
genocide", he said. The Representative of H.H.the Dalai Lama for
Australia, New Zealand and South East Asia, Mr. Chimme Rigzen, has
welcomed the resolution saying it will  boost the moral of
Tibetans facing oppression under Chinese rule. Australia Tibet
Council President Alex Butler has said the passing of this
resolution is a strong indication that within the Labour Party
itself, human rights and the Tibetan issue are taken very
seriously."  The resolution asks China to open up Tibet to
international scrutiny, and in particular to  "international human
rights and relief organisations as well as independent
journalists".  It also calls for the "commencement of earnest
negotiations" between the Chinese and Tibetan leadership-in-exile.
The full text of the resolution is as follows:  "1. Labor commends
the Tibetan people, and their leader the Dalai Lama, for
consistently rejecting the use of violence in their search for a
resolution to the current situation in Tibet.  "2. Labor notes
Tibetan claims that Tibet was an independent nation prior to the
illegal Chinese invasion and occupation of 1949/50, and recognises
the unique cultural and ethnic identity of the Tibetan people.
"3. Labor calls for the abandonment of China's population transfer
policy and the commencement of earnest negotiations between the
government of the People's Republic of China and the Tibetan
government-in-exile on the future status of Tibet and of relations
between the Tibetan and Chinese peoples.  "4. Labor condemns the
continuing widespread human rights abuses occurring in Tibet,
including illegal imprisonment and torture, and calls upon the
Chinese government to open up Tibet to international human rights
and relief organisations, and independent journalists.  "5.
Conference requests Australian Government to take all appropriate
steps to ensure that its views are brought to the attention of the
government of the People's Republic".  Eastern Turkestanians
condemn Chinese nuke test

A prominent Eastern Turkestanian in exile, Mr. Erkin Alptekin, has
strongly condemned the Chinese nuclear test conducted at Lop Nor,
Eastern Turkestan (Xinjiang), on October 7, 1994. In a statement
from Munich, Germany, on the same day, Mr. Alptekin said, "Since
October 16, 1964, 41 nuclear tests, 22 in atmosphere and 19
underground., have been detected there. The last test was
conducted on June 10, 1994." There are no official figures of the
nuclear victims in Eastern Turkestan. But Mr. Alptekin estimates
that almost 210,000 people in Eastern Turkestan have died because
of radioactive fallout. The radioactive fallout from Lop Nor is
not only polluting Eastern Turkestan but neighbouring countries
such as Kazakhstan, Kyrgyzstan and Tajikstan. At an international
conference organised by Nevada-Semey-Lop Nor Anti-Nuclear Movement
in Almaty, Kazakhstan in August 1993 , Nursultan Nazarbaev,
President of Kazakhstan, called on China immediately to stop
nuclear testing in Lop Nor. In an unusually forceful speech he
said that not only the peoples of Eastern Turkestan but the
peoples of Kazakhstan were suffering huge losses on account of
nuclear testing in that country.

Peter Summers passes away

Mr. Peter Summers, a long-time supporter of Tibetans, passed away
on October 20, 1994 in the United Kingdom.  Popularly known to
Tibetan children as "Uncle Peter", he had given moral and
financial support in the field of education of Tibetan children
for around three decades.  He personally sponsored about 50
children throughout their schooling and assisted in finding
sponsors for more than 300 children.  To meet  his commitment, he
had to sell his personal belongings, including his car, so that
his sponsored children could continue their studies. Mr. Summers
had also rendered assistance towards the improvement of health
facilities in the Tibetan community.  In a condolence message, His
Holiness the Dalai Lama said, " We are extremely saddened to learn
about the passing away recently of Mr. Peter Summers, who was a
true friend of the Tibetans for many years.  He has been extremely
generous in providing financial assistance to various Tibetan
projects, mainly in health and education, here in exile in India.
We shall always remain grateful to him for his concern and
generosity. " The Associate Secretary of the Department of
Education, Mr. Nawang Tsultrim, in his message of condolence to
Mr. Peter Summer's sister, Miss Felicity Summers, said, " I would
like to offer our heartfelt condolence to you for the great
loss.... Although he has physically gone away from this world,
Uncle Peter's spirit will continue to guide us in our work with
Tibetan children."

Conference on Central Asia in Mongolia

A Conference on The Sustainable Development of Central Asia was
held in the Mongolian capital Ulaan Baatar from September 12 to
14, 1994.  Attended by 110 participants from 25 countries,  the
conference discussed the developmental issues affecting the
region, of which Tibet is a part, and agreed on the need to
enhance a distinct Central Asian regional identity.It decided to
set up a council to continue the dialogue and to facilitate the
exchange of views among members and with the rest of the world.
The conference criticised both the Western classical economic
model as well as the Communist centrally-planned economies for not
taking into account the special environmental and social needs of
the region. The conference, sponsored by the European Union and
the Australian International Development Assistance Bureau, was
opened by Mongolian President P. Ochirbat who expressed his
support for a nuclear free zone in the region.  The Indian
ambassador to Mongolia, Kushok Bakula, in his message hoped the
conference would influence governments to redefine "the
development needs of the region." A representative of the Tibet
Development Fund, set up by the late Panchen Lama also took part
in the conference. The contact address for more information is The
Central Asia Research Forum, Thornhaugh Street, Russell Square,
London WC1H OXG. UK.

 Campaign to boycott Holiday Inn

AS part of the on-going international campaign against Holiday
Inn's irresponsible investment in a partnership with the Chinese
Government in Tibet, the Tibet Support Group, UK, has launched a
petition campaign.  They hope to gather as many signatures as
possible by January 4 1995.  The petition will be delivered to
Holiday Inn authorities.  For more details, please contact, Tibet
Support Group.UK 9 Islington Green London
N1 2XH
United Kingdom

Chushi Gangdruk general body meeting held

A special general body meeting of Dhokham Chushi Gangdruk was held
in Dharamsala from October 11 to 15, 1994.  It was attended by 320
delegates representing 35 regions and 37 Lungtsens.  His Holiness
the Dalai Lama addressed the delegates at the inaugural session on
the morning of October 11, 1994. He reiterated that the basic
policy of the government headed by him had always been to strive
for a solution involving all the three cholkas. He said he
perceived a misplaced feeling that our government had a dislike
for the Khampas.  He said in the past, too, there were occasions -
he cited the cases of the Tsokhag Chusum (group of 13) and the
Kongpo controversy - when such misplaced feelings were perceived.
He asked the delegates to clear any doubts they may have during
the conference.  He told them the Kashag and the ATPD will be
there to make clarifications.  He said the government, including
himself, would be prepared to apologise if there were any mistakes
made on our part unknowingly.  His Holiness related developments
concerning the "agreement" with the Mongolian and Tibetan affairs
commission in the name of Chushi Gangduk by some leaders.  In his
introductory speech, Mr. Lobsang Tsultrim, one of the convenors of
the meeting, said the objective behind the convening of the
meeting was to support the policies of the Tibetan government.
Kalon Tenzin N. Tethong, in his speech clarified on certain
rumours that were being spread in the Tibetan community.  He said
the Tibetan Government did not have any policy of differentiating
between Tibetans on the two sides of the Drichu; that the
Government had no plans to destroy Chushi Gangduk; and that the
Government did not harbour any illwill against the Dhotoe
community.  Chairman S. Rinpoche of the Assembly of Tibetan
People's Deputies asked the delegates to discuss ways to confront
the emergency situation created by the recent development and how
the future strategy could be planned.  He asked them not to
proceed on emotional lines. In a series of resolutions, the
meeting sought the pardon of His Holiness the Dalai Lama for the
misdeeds of a few individuals. It swore the loyalty of the Dhotoe
community to His Holiness and the Central Tibetan Administration.
It requested the Tibetan Administration to debar Athar Norbu,
Rinchen Tsering and the other 10 individuals involved in the
controversy from running for any public office as they had
violated Article VI, sub-section G of the Representatives of
People's Act. The meeting also sent a letter to President Lee
Teng-hui of the Republic of China (Taiwan) condemning the
activities of the so-called Mongolian and Tibetan affairs
commission. On organisational matters, the meeting elected a new
executive committee of 15 members.  They are  President: Ven.
Thupten Jungne (Gen Goser); vice presidents: Tenzin Tsultrim and
Ngawang Tashi; general secretary: Lobsang Sengay; assistant
secretary: Thotup Wangchuk; treasurer: Chancha; assistant
treasurer: Sonam Chodon; PROs: Drakpa Dorje, Tamding Dorji, Tachen
Chukatsang, Thupten Paljor; information: Tsondu Senge (also
accountant); assistant information: Kesang Chokyi and Gyari
Bhutuk; and assistant accountant: Tsering Yangzom.  The meeting
resolved to set up new branch units in areas which currently did
not have one.  The new executive committee has set up the
headquarters of the organisation in Dharamsala.

Gandhi's book in Tibetan

FOR the first time ever, a book by Mahatma Gandhi has been
translated and published in Tibetan.  The translation of the book
Hind Swaraj (Indian self rule), written originally in the Gujrati
language, was organised by the Amnye Machen Institute and formally
released on the 125th birth anniversary of Mahatma Gandhi on
October 2, 1994 in New Delhi.  That function was jointly organised
by the India International Centre and AMI and included a recital
by wellknown Indian classical (Sarod) musician Amjad Ali Khan.
The book was formally released in the Tibetan community on October
19, 1994 in Dharamsala by Chairman S. Rinpoche of Assembly of
Tibetan People's Deputies.  The release was followed by a
discussion on Gandhian Non-violence and the Tibetan struggle.
Prof. S. Rinpoche set the pace of the discussion by reiterating
his stand that if 51 per cent of Tibetan people sincerely believed
in non-violence, the Tibetan issue would be solved within three
months. Several people took part in the discussion. Correction:
In our report on a photo exhibition in Dharamsala
(September-October issue) we had missed giving the name of the
organisers,  Amnye Machen Institute.

Seminar on Indo-Tibetan Buddhism

A one-day seminar on Indo-Tibetan Buddhism was held in New Delhi
on September 13, 1994 to mark the birth centenary of Italian
scholar Giuseppe Tucci.  Organised by Tibet House, in
collaboration with India International Centre and the Italian
Embassy, prominent scholars, including Dr. Kapila Vatsyayan, Prof.
Lokesh Chandra, Dr. Geza Bethlenfalvi, Dr. Dawa Norbu, etc. took
part in it.  A rare film, Tibet, was screened to the participants,
taking them back to 1935 along the route followed by the Italian
scholar.  This film was introduced by the director of the Italian
cultural centre, Dr. Carlo Coen. The Italian ambassador to India,
who was the chief guest at the seminar, said Tucci would have been
delighted to know that his birth centenary was celebrated with the
coming together of scholars of repute, intent in carrying out
further the study of the disciplines to which he had devoted his
entire life.

TYC celebrates 25th anniversary

A ceremony to mark the 25th anniversary of the Tibetan Youth
Congress was held on October 7, 1994 in all areas of Tibetan
residence having a branch of the organisation.  In Dharamsala, the
Chairman of the Kashag, Kalon Tenzin Namgyal Tethong, was the
chief guest at a function attended by all dignitaries of the
Central Tibetan Administration.  The Kalon, in his address, asked
members of TYC not to remain complacent with the organisation's
past glory, but to intensify efforts in achieving the initial
objectives set by TYC's founders.  TYC secretary-general Lobsang
Nyandak detailed the activities of the organisation in the
development of Tibetan community.  The Dharamsala unit of TYC
organised sports and entertainmentprogrammes to mark the day.

Artist honours His Holiness

Artist Robert Rauschenberg has honoured His Holiness the Dalai
Lama by dedicating one of his 21 artworks (Tribute 21) to him as
"an individual whose lifetime contributions will greatly impact
and positively affect the 21st century."  His Holiness joins South
African President Nelson Mandela US Vice President Al Gore and
former USSR president M. Gorbachev.  The idea of Tribute 21 took
birth during the Rio Summit in 1992.  Representative Rinchen
Dharlo received the cheque of US $ 10, 000 contributed by
Felissimo to each of the honorees on October 14 in New York on
behalf of His Holiness.  His Holiness has donated the amount to
Tibet Fund, a New York based charitable organisation.

TIPA tours Germany, Italy

Twenty-six artistes of Tibetan Institute of Performing Arts,
Dharamsala, went on a performance tour in Germany and Italy in
September-October 1994. The tour was at the invitation of Leaving
India for Germany on September 8, 1994, TIPA artistes staged 12
performances during their three-week stay in the country.

In Germany, receptions were held by the mayors of Freiburg and
Ausburg for TIPA.  The audience, at all shows, were delighted at
the performance which included regional, monastic, folk  and
classical dances as well as excerpts from Tibetan opera.  On
September 30, 1994, the artistes left for Italy where they gave 11
performances in total.  The Italian audience commented greatly on
the professional skill and presentation of the artistes. While in
Italy, the artistes had an audience with the Pope.  When they were
introduced, the artistes sang the song for world peace, composed
by His Holiness the Dalai Lama.  The group returned to Dharamsala
on October 19, 1994.  This tour was organised by the Tibetischer
Forderkreis, Germany and the Italia-TibetAssociation. TIPA left
for yet another tour, this time to Japan, at the end of October.

Kasur Jetsun Pema at Women leaders' meet

Kasur Jetsun Pema, president of Tibetan Children's Villages,
visited the United States in October 1994 to participate in a
conference on Women of Vision - Leadership for a New World  held
in Washington D.C.  She addressed the conference on October 10,
1994 on the Changing role of Tibetan women. She informed the
conference about the status of women in independent Tibet, the
changes as a result of Chinese occupation of Tibet and as Tibetan
refugees became exposed to the outside world. She also referred to
the critical conditions in Tibet today, particularly in the area
of women's rights and appealed for international support. During
her stay in the United States, the International Campaign for
Tibet and the Tibetan Women's Association held receptions in
honour of Kasur Jetsun Pema.

Official holidays in 1995

The Central Tibetan Administration will observe the following
holidays in 1995. January 1 (New Year); January 26 (Indian
Republic Day); March 2-4 (Losar, Tibetan New Year); March 10
(Tibetan National Uprising Day); March 16 (Choe-nga Choepa, 15th
of the first Tibetan month); June 13 (15th of the fourth Tibetan
month, Saga Dawa); July 6 (birthday of H.H.the Dalai Lama); July
12 (Zamling Chisang, universal incense day); July 31 (Choekhor
Duechen, anniversary of the Buddha's first teaching); August 15
(Indian Independence Day); September 2 (Tibetan Democracy Day);
October 2 (Mahatma Gandhi's birthday); November 14 (anniversary of
the Buddha's descent from heaven); December 10 (anniversary of
Nobel Peace Prize to H.H.the Dalai Lama); and December 27 & 28
(Nganpa Guzom & Sangpo Chuzom, anniversary of Nine Bad Omens).

Dharamsala's protest note to Taiwan

The Tibetan Cabinet, Kashag, has lodged a strong protest with the
Republic of China (Taiwan) on the actions of the so-called
Mongolian and Tibetan affairs commission (MTAC) in attempting  to
undermine the initiatives of the Central Tibetan Administration to
improve relations with Taiwan.  In separate communications dated
September 30, 1994  to Taiwanese Prime Minister Lein Chan and Dr.
Tse-Chi Chao, advisor to President Lee Tenghui, the Kashag
(Tibetan Cabinet)  had detailed MTAC's unwelcome involvement in
Tibetan matters.  The Central Tibetan Administration and the
Tibetan public have been totally opposed to the subversive
attempts by the MTAC to create division and friction within the
Tibetan community.  H.H.the Dalai Lama and the Tibetan
administration has repeatedly counselled Tibetans not to involve
themselves with the MTAC.  In the last two years, there has been
an improvement in the relations between Dharamsala and Taipei.
Being a predominantly Buddhist country, many Buddhists from Taiwan
have been requesting His Holiness the Dalai Lama to visit Taiwan.
The advisor to President Lee called on His Holiness in India two
years ago and discussed matters concerning our two communities.
This was followed by a visit to Taiwan by a delegation from
Dharamsala during which they met with President Lee and Prime
Minister Lein Chan.  In January 1994, another delegation from
Dharamsala visited Taiwan in a continuing effort to further our
relationship. The Kashag's communications referred to reports
about a document released by MTAC showing that they, and not the
World League for Freedom and Democracy headed by Dr. Tse-Chi Chao,
had hosted our second delegation during its stay in Taipei.  It
sought clarifications on this from the Taiwanese authorities. The
Kashag feels this is just an attempt to create misunderstanding
within the Tibetan community about the CTA's attempts to create a
working relation with Taiwan. The Kashag has said although the
expressions of goodwill shown by President Lee are to be welcomed,
MTAC's activities do not appear to be reflecting this. It asked
the Taiwanese government, not to allow the undermining of Tibetan
efforts even if they cannot support us.

Australians remind Chinese leader about Tibet

The visiting Chinese National People's Congress Chairman, Qiao
Shi, was greeted on his arrival in Canberra, Australia on November
6, with banners and placards, carried by members of Australia
Tibet Council (ATC) and members of the Tibetan community there,
reminding him about the plight of Tibetans in Tibet.  Similar
demonstrations took place later when the Chinese leader visited
the Senate.  Qiao Shi was on a one-week visit to Australia.

COMMUNICATIONS

Tibet after independence

This refers to Tanka B. Subba's Making the Future Certain
(July-August 1994). Not many of us have been confronted with
questions on the unavoidable challenges that will naturally occur
once Tibet regains independence.  Physical adaptation will not be
much of a problem for Tibetans.  Economic alteration will be a
challenge for the government of Free Tibet because the Communist
economic policy differs from that of a democracy. There will be a
need for asound economic policy.  The large number of Chinese
population in Tibet  have dominated the economy of Tibet and have
carved for themselves a very firm place in the big cities. Whether
they should be allowed to stay in Tibet is another problem we have
to solve.
 The government will need to formulate some effective
socio-economic policies keeping in mind the changes that have
occurred. Religion will be resettling rather than adaptation hence
it will create not much of a problem. However, the traditional
notion of scientific development being harmful to religious belief
will have to be discarded. Political adaptation will be a matter
of concern as the ancient system of politics have totally given
way to a more liberal and open democratic system of government.
The gap between nobility and subject will surely have no place in
the new government. The ancient system of monasteries having huge
power should not continue.  What would be the situation like for
those Tibetans who do not return to Tibet?  I would feel they
would merge with their Nepali, Lepcha and Bhutia counterparts if
they reside in Indian areas bordering Tibet.  Those who reside in
other parts of India or other countries may find themselves
isolated.  However, there may be only a few Tibetans who will opt
to stay back in India.

S Migmar
5 Vikas, 56 APO, India

Too early to speculate

Concerning Mr. Tanka B. Subba's commentary, it is too early to
warrant a speculation.  Sadly, if there is any certainty, it is
the uncertainty of returning back to Tibet.   However, what may
worry the general Tibetans in the eventuality of a return to Tibet
is the possibility of problems arising out of social and cultural
adaptation.  Since the eighties, the Chinese allowed certain
freedom in Tibet that are deceptive and destructive.  In the
sacred city of Lhasa, access to alcohol is easy and the price is
cheap; there is no curb against discos and street brawls.  These
have polluted the social atmosphere in Tibet.  Therefore, social
and cultural friction between Tibetans in Tibet and those
returning from exile, a consequence of diverse socio-political
experiences, could be a cause for concern.  There may not be any
question of Tibetans not returning to Tibet.  However, if that
were to happen, it would be the most worrisome of all problems.

Tashi T. Kedang-nga Bangalore, India

Obituary*: Joan Mary Jehu

Joan Mary Jehu was born in 1913 and died on October 19, 1994.
Sixty-three years ago, at the age of 17, Joan Mary Jehu, gave up
the offer of a place at London University and travelled out to
remote Sikkim where her father was serving as the political
officer.  Colonel Leslie Weir had charge also of British relations
with Tibet and Bhutan.  The magical reputation of those distant
countries lured the young girl just as it had previously acted as
a magnet for her mother, Thyra.  Family mythology says it was
mainly the Colonel's earlier posting as British Trade Agent in
Gyangtse, Tibet, had been the cause of Thyra marrying him in
Rangoon in 1911.  Joan Mary's years in the Himalayas were to have
a profound influence on her life.  In 1931 she travelled for weeks
on horseback to central Bhutan where her father was on a mission
to decorate the king.  In 1931 she went with him to Lhasa.  Until
last week, she was the only Westerner still alive who had been
received in audiences by H.H. the Dalai Lama in both his 13th  and
14th incarnations.  While her father tackled the complex problems
of Sino-Tibetan relations, the threat of Bolshevik penetration of
Tibet, the return of the exiled Panchen Lama, and a ghastly plot
in Bhutan, his daughter saw it as her task to cultivate
friendships.  These long outlived the enormous political changes
that were to follow.  She developed a great love and respect for
the culture of Tibetan Buddhism in a way that suited her gentle
nature so well. Her contribution to Anglo-Tibetan understanding
was thus made at a very personal level, where it truly count.  It
was certainly the warmth and natural dignity of her character
which the Tibetans and Bhutanese recognised and admired so much.
She was loved by them in just the same way as we loved her. Joan
Mary's ties with those distant lands were wonderfully revived some
years after she had been twice cruelly widowed, after she had
managed the difficult transfer back to a life of unprofitable
farming in this country, and while her four children -- Gordon,
Michael, Reay and Maybe -- were growing to maturity.  In the
meantime the whole traditional orde in Tibet had been devastated
at the hands of Communist China.  Close friends of hers among the
Tibetan refugees who poured into India, in particular from the
noble families of Taring and Surkhang, now resumed contact and
began to visit her in England.  The prominent Dorje family of
Bhutan also kept in touch in this way.  H.H.  the Dalai Lama, in
September 1994,  met a small group of people in Europe who had
known the old Tibet before its destruction, none with links that
went back further than Joan Mary.  This final meeting, so close to
her own end, with the great master whom she had met in his
previous life brought to a close the full circle that had begun
all those years ago when she was only seventeen.  I cam to know
Joan Mary in 1982 when I was hunting for old films of Bhutan.  I
can still remember the tremendous excitement and pleasure she and
I felt as we watched the footage from 1931 which she had stored in
cannisters under her bed.  In fact it was lucky that Joan Mary
lived for so long, because the film was ancient nitrate stock that
is liable to explode spontaneously.  But to our great profit she
survived the danger of being blown up in her own bed.  This year I
used photographs from the 1931 trip to illustrate a book on the
origins of the Bhutanese monarchy.  I wrote it last summer in
Rangoon. Back in this country I sent word to Joan Mary through
Maybe that she must please somehow come to the launch of the book
at a meeting of the Bhutan Society.  I insisted that the occasion
would not be complete without her.  But as I began my talk at the
launch last Wednesday I noticed she was not in the audience and so
I assumed that her health, which had not been good this year, had
prevented her from coming.  The next morning I learnt how she had
dressed herself for the occasion as beautifully as ever and,
looking forward to it with much anticipation and on the point of
leaving with her son Gordon by Taxi, she had suddenly dies --
peacefully and with great dignity.  She died as she lived, true to
what she valued.  Whether or not she called herself a Buddhist,
she certainly embodied and exemplified the qualities of kindness
and compassion we associate with the teachings of Lord Buddha.
* This obituary  by Dr. Michael Aris,  a well-known Tibetologist,
is adapted from his speech at the  funeral service  of  Joan  Mary
Jehu on October 27, 1994.

TIBET NEWS

Tibetans being forced to recall their children from schools in
exile

Tibetans in Tibet who have sent their children to study in schools
outside Tibet have been given deadlines to bring back these
children or face punishments. A high-level meeting held on
September 19, 1994 in Tibet has given Communist Party members and
officials the deadline of December end to recall their children.
Those who fail to do so will either be expelled from the party or
their promotions and increments  withheld.   Ordinary Tibetans
have been reportedly given one year to bring back their children.
As a result of this new order, quite a few parents have already
taken back their children from different schools outside Tibet..
This Chinese action is a violation of the Tibetan children's right
to education.  The Chinese authorities have not only failed to
provide quality education in Tibet, but are now curtailing the
opportunities of those students who have, after taking all risks,
come to India for education.  Since 1980 many Tibetans in Tibet
have sent their children for education outside Tibet as the
facilities there are poor and below standards. In the early
eighties, The Central Tibetan Administration had offered to send
educations Tibetans from exile to serve as teachers in different
parts of Tibet.  However, the Chinese authorities did not accept
the offer by giving lame excuses.

China tightening control over Tibetan religion

Reports coming out of Tibet  in recent months reveal a tightening
of Chinese control over the religious activities of Tibetans.  The
most conspicuous indication of this is a ban imposed on the
possession of photographs of His Holiness the Dalai Lama by
Tibetans.  In a recent meeting, Chinese leaders have told
Tibetans, particularly members of the Communist Party and
officials, that possession of photos of His Holiness the Dalai
Lama was not a religious issue, but one which was related to
"splittism" and politics.  Therefore, all Tibetans - Party
members, officials, monastic authorities, families as well as
individuals - have been banned from possessing His Holiness's
photos.  Further, sale of such photos have also been curtailed.
In a press statement on October 20, 1994, Information &
International Relations Secretary Tempa Tsering said, " His
Holiness is a source of spiritual refuge to all believers in
Tibetan Buddhism.  Denying the right of Tibetans to possess his
sacred photo is a contravention of their religious freedom which
the Chinese claim Tibetans enjoy under their rule." Also recent
reports indicate the ulterior motives of the Chinese authorities'
to use the young reincarnation of the Karmapa for political
purposes. The young Karmapa was taken on a propaganda tour of
China in October during which he was made to meet with Chinese
political leaders. Making an innocent 10-year-old Karmapa to mouth
political slogans like "Long Live the  People's Republic of China"
or to praise China's rule over Tibet while in Beijing only goes to
show that the Chinese authorities are using religion for political
ends, a charge which they have been fond to level on His Holiness
the Dalai Lama.  This is, however, not the first instance of
Chinese authorities' misuse of eminent Tibetan religious
personalities.  In the past, too, the Panchen Lama had been forced
by the Chinese authorities to undertake activities for "the unity
of the motherland".

India-educated Tibetans facing expulsion from jobs in Tibet

Since October many young Tibetans, who have returned to Tibet
after getting education and are working in different fields, have
been indications that they would be out of their jobs in the near
future.  Most of these young Tibetans  work as tourist guides in
the booming tourist industry in Tibet. According to one such
tourist guide, who visited India in mid-October,  they were told
that with the end of the tourist season this year (around November
end) the services of guides like himself would not be required.
He was told further that they would be replaced by China-trained
tourist guides, some of whom may be Tibetans, from the next
season.

US envoy to Tibet?

If a pending Congressional legislation in the United States gets
passed, there will be special envoy on Tibet in the US. A
legislation to this effect was introduced on October 7, 1994 by
Senator Claiborne Pell and Congressman Howard Berman in the Senate
(S 2554) and House of Representatives (HR 5254) respectively.
According to the legislation, the special envoy on Tibet will be
authorised to promote substantive negotiations between  H.H. the
Dalai Lama and the Chinese leadership.  The envoy will also build
relations with the Tibetan Government-in-Exile and travel to Tibet
and Tibetan refugee settlements.   The special envoy would report
to Congress and the Secretary of State on US policies relevant to
Tibet.

What is behind the release of Yulo Dawa Tsering?

China on November 6, 1994 announced the release of four Tibetan
political prisoners: Rev. Yulo Dawa Tsering (monk from Gaden
arrested in 1987 for talking with foreigners), Mr. Thupten Namdrol
(a Dralhaluphug monk held in 1987 for distributing leaflets about
situation in Tibet), Ms. Chungdak (held in 1989 for participation
in pro-independence demonstration) and Mr. Tsewang Palden (held in
1991). The release of four Chinese pro-democracy activists was
also announced the same day. The release of the Tibetan political
prisoners is welcome.  However, it could be related to China's
desire to gain admission to WTO (Gatt). It could also be related
to the proposed visit to Lhasa by a UN special rapporteur or the
legislation before the US Congress about appointing a special
envoy for Tibet (report on this page), or in preparation for the
annual session of UN Commission on Human Rights in Geneva in
January 1995.

[end]