Col R Hariharan | February 23,
2018 | Chennai Centre for China Studies Article No 010/2018
Recently, the Tibetan Autonomous
Region (TAR)’s highest decision making body – the Chinese Communist Party (CCP)
committee - is reported to have held a high level meeting with religious
personnel (Tulku or living Buddha in the CCP jargon) to educate them on
the 19th Party Congress ‘guided’ by President Xi Jining’s new
guiding philosophy for China in the new era. At the meeting all the eight Tulkus
unanimously agreed to study and implement the four “must uphold” golden rules
for religious personnel to act in accordance with the spirit of the 19th
Party Congress.
The four golden rules are: politically
reliable, religiously high standing, morally righteous and last, but not
the least, politically effective.
Or in short, as Tibetan researcher Tenzin Tseten says, briefly the golden
rules are “religious personnel must be patriotic, party loving, law-abiding and
influential. In that sense, the Communist Party is the ‘living Buddha’ and Xi’s
philosophy on religion is the modern Buddhist script.” According to him, long before it
captured power in China, the CCP had
understood that Tibetan Buddhism was integral to Tibetan identity and nationalism.
In this context, well known China watcher and
commentator Jayadeva Ranade’s book Cadres of Tibet [January 2018;
published by KW Publishers Pvt Ltd, New Delhi 110002] will be welcomed by all
those interested in understanding not only China and Tibet but how the CCP systematically carries out the process of acculturation in Tibet. The book is a
compendium of personalities who influence and execute Beijing’s policies at all
levels – at the top, at Tibetan Autonomous Region (TAR) and down to
administrative division. It includes brief biographical sketches of important
officials and cadres of the CCP at the national and autonomous regional level.
The CCP in TAR is led by Wu
YungJie, the 61-year old Han Chinese, who is described as more Tibetan than
Chinese, for his intimate knowledge of Tibet with fluency in Tibetan and long
work experience in TAR (available in pages 19-23). It is personalities like Wu
Yung-Jie with specialist knowledge of Tibet and its culture are spearheading
the acculturation process in Tibet for nearly six decades. However, Tibetan Buddhism and culture still
continues to be the beacon of Tibetan identity for Tibetans not only
in TAR and Tibetan prefectures and counties existing outside TAR, but also
Tibetans scattered around the world pining for their homeland.
The book also includes useful
background information on the CCP TAR’s two important projects - the Aid Tibet
Programme (ATP) and the United Front Work Department (UFWD). It also provides a
list of 36 leaders who influence the Tibet policy as well as salient points of talks
held between the official envoys of China and the Dalai Lama from April 24,
1982 to January 26, 2010.
The chapter on the two-decade
long ATP provides insights on how the CCP has gone about to systematically
integrate Tibet with the rest of China by involving other provinces as stakeholders.
According to the author, under the ATP more than thousand cadres
from inland provinces, central ministries and state enterprises are sent to
work in TAR on a three-year contract.
They are assigned to work in political positions from the municipal level
upwards. Each TAR municipality is provided sponsorship and assistance from two
inland provinces to enhance governance and carry out major infrastructure
projects. But ATP’s work is much more than integration of Tibetans with the
rest of China or assisting the development of Tibet; it is also an instrument
of acculturation of Tibet.
The self-immolation of Tibetan
monks is an expression of enduring protest against CCP’s acculturation of
Tibetan identity with Tibetan Buddhism at its core. Self-immolation of monks started when Tapey, a young monk of Kirti monastery set himself in Ngawa city in
Sichuan which was reported in Tibet on February 27, 2009. In particular, the
self-immolation of Phuntsong on March 16, 2011 in Ngawa county triggered a huge
of wave of immolations that really shook Chinese authorities, who blamed the
Dalai Lama in exile for inciting them, though he totally dissociated himself with
this form of protest. According to Free
Tibet website as on June 5, 2017 there have been 148 confirmed and two disputed
instances of self-immolation of Tibetans.The wave of self-immolation of
Tibetans had also spread outside Tibet.
According to Tsering Tsomo,
Tibetan human rights activist, “in September 2013, China announced that it had
sent 60,000 Party cadres into Tibetan villages and towns to educate, manage and
provide ‘public services.’ In reality these are foot soldiers of China’s war on separatism in Tibet. This is part of the drive for acculturation of Tibet to
cut it off from its cultural moorings and the unique Tibetan identity.
Tibetans
are forced to express their ‘gratitude, love and loyalty’ for the Party in
political education sessions. Thought reform is used, even to this day when
China has built high-speed trains. In the many visible and invisible detention
centres, Tibetans who had committed ‘political crimes’ are forced to write
self-criticism letters repeatedly until they break down and comply.
The
book would have been more useful for general readers if the author had added
chapters analyzing CCP TAR’s growth and influence in policy making in Beijing
and how Tibetan policy is being shaped and executed on ground.
Col R
Hariharan, a retired Military intelligence officer, is a member of the Chennai
Centre for China Studies and the International Law and Strategic Analysis
Institute. The views expressed in the article are of the author. E-mail: haridirect@gmail.com Blog: http://col.hariharan.info