June 2002
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Khenpo Jigme Phuntsok back at Serthar Institute
[ read ]
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Geshe Sonam Phuntsok's continued detention raises concern
[ read ]
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Gyaltsen Dolker released
[ read ]
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Chinese land policies restrict nomadic life
[ read ]
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Behind Bars for supporting a "splittist"
[ read ]
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Religious restriction in Gaden Tashi Choeling Monastery
[ read ]
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Winning Essays on Torture
[ read ]
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Cultural Development Society closed
[ read ]
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4th Preparatory Committee Meeting on WSSD in Bali, Indonesia
[ read ]
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TCHRD attend ex-political prisoners' annual picnic
[ read ]
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Farewell to TCHRD staff
[ read ]
[ top ]
The Tibetan Centre for Human Rights and Democracy has
received information that
Khenpo Jigme Phuntsok
has returned to Serthar Buddhist Institute at 11 a.m. on
24 June 2002. Khenpo was reportedly given an elaborate
reception on his return.
Khenpo Jigme Phuntsok, 65 years old, is the abbot of
Serthar Institute. He was reportedly held in house arrest
in Chengdu, Sichuan's provincial capital, since late
autumn 2001. Reports indicated that he recently underwent
knee surgery, although his heart disease appears to have
improved.
Khenpo was held incommunicado for several months.
He was being treated by an unknown physician when his
health condition deteriorated. His personal physician,
Rinzin, from Barkham military hospital, was denied access.
Thereafter, no outside visitors were allowed.
Khenpo Jigme Phuntsok founded Serthar Buddhist Institute in
1980 to meet the pressing need for renewal of meditation
and scholarship all over Tibet in the wake of China's
Cultural Revolution. Serthar Buddhist Institute situated
in Karze "Tibetan Autonomous Prefecture" ("TAP"), Sichuan
Province, has recently come under Chinese persecution. This
Institute had over the years expanded from a solitary
mountain hermitage to a spiritual oasis for approximately
9,000 monks, nuns and lay people drawn from Tibet, China
and South East Asia.
In July 2001, the Chinese authorities labeled the institute
"illegal" and ordered its closure. Since then over 2,000
dwellings have been demolished. The most recent reports
were of 18 dwellings destroyed late April/early May 2002.
Although exact numbers of expulsions are impossible to
discern, it appears that over 7,000 were evicted from
the Institute.
For more details on Serthar Buddhist Institute, the Tibetan
Centre for Human Rights and Democracy has well-documented
literature and a documentary about the demolition of
Serthar Institute. Visit our website -
www.tchrd.org.
[ top ]
According to reliable information received from Tibet,
local Tibetans of Rongbatsang District, Karze County,
Karze "TAP", Sichuan, are gravely concerned about
Geshe Sonam Phuntsok's
continued detention in the light of
a recent public announcement. Geshe Sonam Phuntsok is
revered as a great Buddhist practitioner and scholar in
the Karze region.
On 21 May 2002, three high-level Karze officials arrived
at Rongbatsang District, hometown of Geshe, to address a
public meeting at the Sub-District office. One of the three
officials is Lolong Ta, the second head of Karze County,
and the other two are subordinate officials.
The visiting officials addressed the crowd and announced
possible release of Geshe Sonam Phuntsok. They said, "when
Geshe is released, nobody should show any sign of delight
nor resort to any protest measures. Owing to the news,
if anyone creates any disturbance, it shall be deemed as
protest against the motherland and the culprit shall be
accordingly punished."
"It has now been a month since the announcement was
made but Geshe is still not released. We have now come to
believe that the announcement was made to fool the general
public. It is a well-chalked out plan by the Chinese
authorities to create panic amongst the followers and
supporters of Geshe. Some people say that the announcement
was a deliberate move to test public reaction about the
news and to observe their activities as a result of such an
announcement. Their intention was not actually to release
Geshe," commented one local Tibetan.
This is corroborated by the fact that one of Geshe's close
reltiaves visited Geshe in Chunagdong Prison no. 3 in May
2002. The head of Chunagdong Prison, Yonten, reportedly
told the relative that Geshe will not be released
because he has a sentence to complete. Unless there is
some specific order from higher authorities in Beijing,
he could not be released at all.
Reports indicate that Geshe Sonam Phuntsok continues to be
interrogated three times a week although it appears that
he has recovered slightly from his earlier illness. There
is reportedly renewed heightened security arrangement in
the prison. Geshe is interrogated with questions such as
"What is the basis of Buddhism that you all Tibetans are so
devoted to? What were the things you say to your followers
when you conduct religious ceremonies before? Do you love
the Chinese motherland? How do Tibetans respect the Dalai
Lama? What is your personal opinion about the teachings
of the Dalai Lama?"
On 25 October 1999, Geshe was arrested and detained in
Dartsedo Prison in Dartsedo County, Karze "TAP", for one
year and four months.
In March 2001, Geshe was formally sentenced to five
years' imprisonment. He was accused of "inciting splittist
activities among the masses, seeking an audience with the
Dalai Lama and for conducting long-life prayer ceremony
for the Dalai Lama", among other charges.
In December 2001, TCHRD received information about Geshe's
serious ill health. Geshe, at that time, was suffering from
high fever, diarrhoea, dizziness and lethargy. Although
on two occasions, Geshe was taken to a nearby military
hospital, kept on three IV drips and hospitalised for
seven hours, it did not bring about much improvement. In
June 2002, it came to be known that Geshe has ulcer and
low blood pressure but is reportedly out of danger.
[ top ]
TCHRD has received confirmed information from reliable
sources that
Gyaltsen Dolkar,
layname Dawa, has been released from Drapchi Prison on 21 March 2002.
She is currently at her home in Meldro Gungkar.
Gyaltsen Dolkar is a 31-year-old Garu nun from Meldro
Gungkar County, Lhasa City serving a 12 year-prison
term. Her expected date of release was 21 August
2002. TCHRD has no confirmed information on the reasons
behind her release. Updates will follow upon further inquiries.
Gyaltsen Dolkar is the third nun political prisoner
to be released prior to her due date including Ngawang
Choekyi and Tenzin Thupten. Unconfirmed reports indicate
that Gyaltsen was meant to visit a hospital in Lhasa for
treatment but has not done so. Former political prisoners
have testified to TCHRD that Gyaltsen Dolkar's health
condition has been precarious since an uprising in Drapchi
Prison in 1998.
TCHRD believes that Gyaltsen Dolkar may have been released
on medical parole. With only few months away from her date
of release, TCHRD is concerned that her current health
condition may be precarious although nothing is confirmed
to date.
On 21 August 1990, a group of 16 pro-independence
demonstrators, including seven nuns from Garu Nunnery eight
from Michungri Nunnery and one monk from Sera initiated a
demonstration disrupting a state-run opera festival. It was
the first day of the weeklong Shoton (Yogurt) festival. The
group shouted slogans protesting the Chinese settlers and
supporting the Dalai Lama. They were immediately arrested
and taken away by the PSB of Lhasa City.
Gyaltsen Dolkar was among Garu nuns sentenced on 30
November 1990, for "counter-revolutionary' activities. She
was sentenced to four years in prison and deprived of
political rights for one year.
In June 1993, while still in prison, Gyaltsen and
13 other nuns recorded songs and messages to their
families and friends on a smuggled tape recorder. Each
nun dedicated a song or poem expressing their feelings
of hope and aspirations. When prison authorities
discovered this "clandestine" activity, the nuns faced
severe repercussions. On 8 October 1993, the nuns
had their sentences extended ranging from five to nine
years. Gyaltsen received an eight-year extension bringing
her current total sentence to 12 years.
[ top ]
Khundrup,
28, from Karze "TAP", Sichuan Province,
reported to TCHRD, "Being a nomad, my family moved with
our herds according to the seasons; in warm weather
we go to the higher mountains, in winter we come to
lower lands. However, since the late 1970s, the Chinese
authorities began restricting the places that we normally
go. At certain times of the year the authorities order
us to move our herds to a newer pasture even though the
seasons may not have changed. If we don't move on as
ordered, we were fined 150 yuan per day regardless of
whether it snows or rains.
"The authorities also demanded that the boundaries of
the local areas be fenced. Hence, we had to buy the
fencing material from the government and build the fences
ourselves. The amount each family had to pay for the
fencing was calculated according to the number of animals
owned by the family. A bundle of fencing wire costs 1,500
yuan. My family owned 100 animals so we bought six bundles
of fencing wire, which is 9,000 yuan.
"If we fail to put up the fence within the stipulated time,
we were fined 300 yuan per day. As a result, we had to
work all day to complete the fences as fast as possible,
sometimes until our hands were bleeding".
[ top ]
Pema Kunsang
is approximately 26 years old. He is a former
monk of Kargyu Bhelgay Monastery, which is located in
Rongbatsang District, Karze County, Karze "TAP", Sichuan
Province.
Kunsang's father's name is Kayung Dorjee. He has seven
family members consisting of his parents, three brothers,
one sister and himself. His family ekes out their living
by farming. Kunsang is originally from Shusar Village,
Shusar Township, Karze County in Sichuan Province.
From the age of 11, Kunsang studied in Rongbatsang Chushor
School for three years. Two years later, he joined Bhelgay
Monastery and stayed for three years. During that period,
Kunsang studied Buddhist Dialectics, Tibetan Grammar and
basic Buddhist Philosophy in the monastic education centre.
Later he got admission into Karze Nangten Lobling (Karze
Buddhist Institute) in Karze County, studying Tibetan
Grammar and Art of Healing for six months. The institute
had approximately 300 student at the time.
After six months' study at Karze Buddhist Institute,
Kunsang returned to Bhelgay Monastery. He was given the
responsibility of caretaker of the monastery which he
served for more than five years. He then meditated in
Jusong Meditation Centre in Jatsuka County for three
years. On return once again to Bhelgey Monastery, he
started doing public service.
Gradually, Kunsang became one of the high lamas of the
monastery. He started conducting special religious prayers
in Tibetan households in the local area.
When Geshe Sonam Phuntsok, the well-known Buddhist
practitioner in Karze County, was arrested on 25 October
1999, while he was in a religious retreat in Wakhar Retreat
Area, Karze County.
As soon as the news of Geshe's arrest spread across the
town like wildfire, approximately 3,000 peaceful protestors
including Lama Kunsang gathered and demonstrated in front
of Rongbatsang sub-district office demanding Geshe's
immediate and unconditional release.
Lama Kunsang appealed to many Chinese authorities for
Geshe's release and tried to convince them of Geshe'
innocence in all the allegations that were levelled against
him. He strongly criticised the Chinese authorities for
having detained Geshe and vociferously supported Geshe
Sonam Phuntsok.
Owing to his harsh comments against Chinese authorities,
Lama Kunsang came under suspicion. The Chinese authorities
accused him of being one of the ringleaders of the
spontabeous Karze demonstration on 25 and 26 October 1999.
In November 1999, Chinese police arrested Lama Kunsang
on charges of "mobilising and masterminding" the Karze
demonstration, and for opposing the Chinese authorities. It
is reported that on a hidden camera he was captured making
critical comments about Chinese officials. The video was
later used against him as evidence. Opposition to the
Chinese authorities is included as one of the charges
against him.
Initially, Lama Kunsang was detained in Karze Detention
Centre for three months. He suffered severe torture and
beatings during his detention.
In February 2000, Karze People's Intermediate Court passed
sentence on Lama Kunsang. He received five and a half
years' sentence. Lama Kunsang is currently serving his
sentence in Xinduqio Prison.
[ top ]
The informant, who wishes to remain anonymous, reported,
"I am originally from Tsekhog County, Malho 'TAP'. There
are about eight members in my family and all of them are
nomads. Tsekhog County consists of ten villages and ten
monasteries. Zhabar Monastery has been the most restricted
monastery in the county. The Chinese officials always
conduct 're-education' campaign in Zhabar Monastery.
"I was a monk at Jadar Monastery which is originally named
as Ganden Tashi Choeling. At the time of my enrolment,
there were only 40 monks. Today there are about 120 monks
in the monastery. In 2001, the Chinese authorities set the
limit for monks at 80 and the rest were ordered to go to
other monasteries. The monks below the age of 18 were not
permitted to stay in the monastery.
"In 1999, the Chinese authorities started 'patriotic
education' campaign in Jadar Monastery. They distributed
documents to all the monks, which said there is one
motherland. There were 15 chapters in the document. It
also mentioned patriotism and denouncing the 'separatist'.
From July 2000 and February 2001, the Chinese prohibited
pictures of the Dalai Lama. Expulsion was the stated
punishment for disobedience. If we keep the banned picture,
it is considered as breaking the Chinese Law.
"In July 2001, a total of 30 officials came to the
monastery including seven "work team" officials and others
from both local and county level. Since the monastery is
located not far from the county office, the officials would
not sleep in the monastery overnight. They only come two
or three times to the monastery. The main themes taught
were patriotism to the nation and freedom of religion. In
reality, we didn't have freedom of religion.
"Since 1988, Jadar Monastery has a Democratic Management
Committee (DMC). At present five monks manage the DMC and
these monks are elected for a period of five years. The
chairman of the DMC is Gedun Gyatso and the vice-chairman
is Choeyang Gyatso. The others are Kunga, Zoepa and Lobsang
who are their subordinates.
"The Chinese authorities always restrain the DMC from
increasing the number of monks in the monastery. The
responsibility of the DMC is to forestall freedom posters,
pro-independence slogans in the monastery, to find those
who have connections with the Tibetan government-in-exile,
and to eliminate all 'splittist' in the monastery. If
any of those happen, the chairman of the DMC is held
responsible.
"As the Chinese authorities disallowed monk below 18 years
of age from studying in the monastery, we tried to set up a
school for these small monks. The government rejected the
idea. We sent a letter to the County office and township
office concerning the matter but we didn't succeed.
"Many monks would like to go to India but the returnees
say that India is too hot. On the other hand, the Chinese
government do not give shan fein zhang (Chinese citizenship
card) to the monks. Because of this, the monks can never
leave the monastery. In February 2001, I went to try and
get shang fein zhang from the county office but I did not
get it because I was a monk.
"When the monks need to go to either China or Lhasa,
they have to get Tong xin zhang (travel permit) from
the Religious Department and also you have to return
on time. If someone does not return on time, he is not
allowed to stay in the monastery any more. Particularly
in the case of a lama, he has to have an official who can
guarantee in order to get the Tong xin zhang. If the Lama
does not return on time, the person who has guaranteed
would get into trouble. This means that there are lots of
restrictions even to go to Lhasa."
The informant also talked about conditions in the local
area. He said, "Since the division of grassland among
the families was introduced in the 1980s, many disputes
have occured among the people. The water doesn't flow to
the fertile lands but where the water flows, no grass
grows. This is the main cause for major problems. The
Chinese say everyhting belongs to the nation.
"When I was coming to India, the Chinese announced the
Western Development Project and they were building
roads in the nomads' area. The road construction is
very close to my hometown - Tsekhog County. Lots
of families are very poor in the county, but the
government never spends money on the poor families. They
are investing heavily in road construction from
Tongren-Tsekhog-Henan-Luchu-Machu-Golog-Sichuan. Now they
have constructed up to Tsekhog County. All the workers
are Chinese. Although some Tibetans would like to work,
the Chinese government forbids them."
The informant also shared information on the murder of
a monk, "When I was in Lhasa, I came to know that a monk
from Sichuan got killed in Yak Hotel. The monk was trying
to escape from Tibet to India. It was said that he had
80,000 yuan, and the guide killed him and took all the
money. When police arrested the guide, they confiscated
the money which still remains in the hands of the police.
"Some people pretend to be a guide and then hand over
escapees to the police. Guides have cheated many people
so it is really hard to trust the guides. There are more
people who have been cheated than there are people who
could escape to India.
"I also heard that some businessmen from Amdo were
detained when we were crossing the border. When they were
having picnic in Dram-Nepal border, they burnt incense
and shouted, 'Long Live the Dalai Lama'. Because of this
they got arrested after their picnic. I don't know what
happened to them later."
[ top ]
TCHRD in collaboration with International Rehabilitation
Council for Torture Victims (IRCT) organised an essay
contest titled "Together Against Torture" among the Tibetan
schools in and around Dharamsala in June 2002.
The United Nations General Assembly officially proclaimed
26 June as the UN International Day in support of Victims
of Torture in 1997. Every year, the day is commemorated
in support of victims of torture and to eliminate torture
throughout the world.
Within the thematic context of torture, the students were given a range of topics:
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Why is it important to punish people who torture?
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How can we create a world without torture?
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Torture in Tibet
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How can we help torture victims?
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Could you forgive someone who tortures?
The three best essays of the competition are produced
below. TCHRD has maintained the originality of the essays
in both its content and style.
Being a political prisoner, it is good experience how
our land colonizer's torturing the people living in
Tibet. After spending the few years in prison and suffered
under the tragedy periods. A word torture is not so sweet
to hear in my ears.
But today, by taking this opportunity and through personal
experience, I wanted to share with the people of the world
how the people of Tibet were suffering and torturing by
the invadars.
Naturally the persons living in prison were lost their
life freedom due to the cause of political situation and
certain to suffer a lot. When I was in prison at the age of
15 years, I had seen lots of incidents un-image-able. From
one of them, during the occasion of the Tibetan New Year,
the official of the prison come inside and classified all
the political prisoners amount of prisoners of all. Each
one of them tools a prisoners and without any reasons
or doing wrong deeds. They played a game by using the
different kinds of tools for a human life. Some of we were
so harsh body and no teeth presents in mouth and un-able
to walk on our own feet. That was a real-drama-play which
they have played for their enjoyment. It clearly shows
that there was no reality human value and rights.
Especially truth, justice and equalities, were very rare
like stars in day.
Usually the way of their tortures were so varied but
basically included in three types. Physically the prisoner
had to works in construction, fields and so on without
single day for rest in month and month. Also sometimes
full 24 hours had to works. Without proper shoes have
to wear. Imagine what would you feel if you were in that
situation. Some people say it was impossible, though it
was in reality.
Another way of torturing for prisoners were to learn
soldiers train during the winter times. It was nothing
less than except torturing both prisoners physical and
mentally. At that times we got most belt and kicks. Also
sometimes there was teaching on communist ideology by
forcing and answering the answer in their thought. Without
any desire to learn such lesson was absolutely in mentally
torture. After all, torture was their goal. There was no
fun for the prisoners.
However, what they planned programes and activities. All
these were kinds of torture for prisoner. There was no
excuse to I was child, woman, dont know and cant, to say
even the causing sickness. Suffering and torturing in my
country was not only in prison. But also wide varieties
in the society, religoins and economically. etc.
Finally, I hope and request the people of the world loving
in peace, justice have to cooperate us and help to cure
our disease.
Being a human, the most important thing is acceptance
of one's self-esteem by the society and obviously, the
enjoyment of equal human rights. This is necessary for
the basic human development. Thses basic human needs
are completely uprooted in Tibet by the barbaric rule
of Communist Chinese. Torture is not only a physical
ill-treatment rather it affects mental, economic, political
and psychological status of the Tibetan victims. Such
inhuman regime by communist Chinese has been going on in
Tibet since 1949 and no Tibetan knows how long it will
continue. But, they all have hopes to seen an end to this
inhuman regime in Tibet soon with the justice and support
from the international communities across the globe and
faithful pro-Tibetans.
The tortured Tibetan children have no turned into
destitutes with their family members being imprisoned
or slain by the Chinese government in response to their
bid to raise voice against the communist regime and
its injustice. Such destitutes have been increasing at
alarming rate. This kind of violation against human rights
raise serious international concers with respect to Tibet's
future population, its government and the risk of Tibetan's
valuable cultura and traditional deterioration. Let us
all work to make heard the clarion call of threathened
Tibet and its existence in the world map to the ears of
our fellow brothers and sisters across the world.
Atmosphere of religion is spoiled in Tibet by torture and
repression. Before occupation, a considerable percentage of
population used to live a life of apiritual devotees (monk
and nuns). There were more than six thousand monasterues
and nunneries in Tibet. They had full freedom to practise
religion at their wish. With the advent of Chinese rule,
around 80 per cent or above it of monasteries and nunneries
are destroyed. The devotees are done to death and some are
expelled from the monasteries or nunneries. Now-a-days,
there is hardly considerable percent of spiritual
devotees left in Tibet when compared to the pre-Chinese
rule ratio. Neverthelss, the few survivals live under
the constant fear and torture by the dictatorial armies
of China.
Torture of education in Tibet is limiteless and
unimaginable detriment. The world praises Chinese's
sacctiarin and superficial progress made in Tibet in terms
of increased educational centres and technologies. But the
reality is too harsh behind the veiled Chinese diplomacy
over Tibet. There are many schools in Tibet but they are
established with the intention to overshadow and uproot
the rich Tibetan culture and language by Chinese ideologies
and its language. Of these kind of development will prove
deterrance to Tibetan culture in small and the world's
culture deversity at large.
Our friend let us join hands and work for the liberation of
tortured and enthreatened Tibetans from the inhuman Chinese
rule. Nevertheless, let us unveil the double standard
of Chinese diplomacy to the eyes of United Nations. May
justice reign the so far injustice rule by the red Chinese.
We can help torture victims, firstly by providing them
enough of their daily needs and expenditure for their
injuries like beaten by electric shocks, beaten by electric
rods, fractured boes and any other injuries due to the
torturing. Then the torture victim mist consult with a
counsellor. We must ask them that what are their problems,
how can we help them and by helping them in different
ways to think that they have someone who is helpful to
them in their depressed life. If some torture victims
who are so depressed and dont want to communicate with
the others in the outside world must have a counselling
with a counsellor, this might help the torture victims
feel relieved. We also can help them in communicating with
others. If any of the torture victims are not interested or
do not have enough ability to study in the regular classes
with other students must be given other opportunities. For
example: If she knows a little tailoring we can send her
to tailoring institution and after finishing the tailoring
course, she can make a shop where she can stitch other's
clothes and live her own life. we should also know whether
the torture victim has any talents or interest in them and
can help the development of their career. If you afford all
the expenditures and facilities, you can ask for funds from
different societies who are helping torture victims. They
are many societies who are willing to help torture victims,
first you can ask them to help build a mental clinic and
some qualified counsellors for the clinic.If you dont
get enough help or funds you can raise funds by making
a small society yourself and organising fairs, different
and interesting game which will attract many people, e.g
tambola, selling lotteries, and giving useful things for
the first threewho wins the lottery and use the rest of
the money for the expenditure of torture victims. If some
people who dont know anything about torture, you can tell
them whatver you know and tell the reality of torture in
Tibet. You can also show the books which is published by
the Tibetan Centre for Human Rights and Democracy which
is mostly about the situation and torture victims in
Tibet. Lastly if you are a person who can think properly
help people who have suffered so much and who are poor.
Luesang, the first prize winner of the essay contest,
is a former political prisoner of Tibet. He is currently
23 years old.
Luesang was born in Taktse County, Lhasa City. He became
a monk when he was 12. He was arrested on 10 December
1994 when he was 15, after he and four others painted
"Free Tibet" and similar slogans on a Chinese official's
office. He was detained for four months in Taktse
Prison. Luesang was then transferred to Trisam Labour
Camp for one year and nine months when he was forced to
do manual labour with the adults. He was told by prison
officials that he had been tried and sentenced to two
year's imprisonment.
When he was released from prison, he was no longer allowed
to be a monk. He felt that he could not do anything else
so he came to India. Luesang stated, "The worst thing was
that we were forced to work for the whole day. We had no
opportunity to get a proper education."
[ top ]
Tenzin Rabgyal,
a recently-arrived refugee reported to TCHRD, "In 2002,
the Chinese authorities virtually closed the Cutural
Development Society in Rebkong County, Malho "TAP",
Qinghai Province.
The Chinese are always against anything that promotes
Tibetan culture. On the pretext of the society having
underlying political overtones, the Chinese authorities
ordered for its closure without any prior notice.
Two Tibetan periodicals called
Golden Bridge (Tib: Sesang)
and The Backward Tibet
were merged into one society and
named as Cultural Developmental Society. It was a forum
for pure cultural exchange through showcase of literary
talent. There was no political significance attached to
the aims and objectives of the society.
Rabgyal reported a separate incident that he witnessed
during his journey, "On 3 April 2002, two Tibetan women
pilgrims from Jintsa County, Qinghai Province, were
travelling with us. At Amdo County in Nagchu Prefecture,
the police checked the pilgrims for Shan fein zhang
(Chinese citizenship card required for Tibetans from other
regions). Since the two women were found without it,
the police fined them 50 yuan each. A defaulter's fine
on this matter is actually set at 100 yuan. Since the
women were with little money, their fine was reduced to
half the actual amount. Thousands of Chinese migrate to
Tibet but Shan fein zhang is never a requirement for
them. During travel, it is only the Tibetans who are
checked for this card and not the Chinese. Hence, it is
clearly a discrimination against the Tibetans."
Tenzin Rabgyal was born in 1980 in Tsolho County in Qinghai
Province. He studied in Kenney County Middle School for
four years. From 16 to 20 years, he was a monk at Rebkong
Monastery.Then he studied in Sera Je Monastery for two
years and once again returned to Rebkong Monastery for one
year. A year later, he fled Tibet and arrived at Kathmandu,
Nepal on 25 May 2002.
[ top ]
Mrs. Norzin Dolma,
English Researcher of Tibetan Centre
for Human Rights and Democracy, attended the Asia Advocacy
Workshop on Human Rights and Sustainable Development from
22 - 29 May 2002, followed by the 4th Preparatory Committee
meeting on World Summit on Sustainable Development (WSSD)
from 27 - 7 June 2002 in Bali, Indonesia.
The Asia Advocacy workshop organised by Pax Romana
(International Catholic Movement for Intellectual and
Cultural Affairs) as part of their global action plan on
sustainable development. Seventy-two participants from
eleven different countries in the Asian sub-continent
participated in the workshop.
At the 4th prepcom meeting on WSSD, Mrs Dolma extensively
lobbied both government delegates and various NGOS
concerning their support to TCHRD's accreditation.
TCHRD was seeking accreditation as an NGO to the
WSSD. China had objected to the accreditation on the basis
that TCHRD is "splittist". To China's proposal of No-Action
Motion against TCHRD's application for accreditation, 97
member countries voted in favour of the motion, 37 against,
10 abstained and 55 absent on 31 May 2002.
Mrs. Dolma also attended Major Group caucuses and side
events for the duration of the prepcom meetings. The
caucuses included Women, Youth, Indigenous, Asia, Peace,
Human Rights, Environment and Sustainable Development.
The draft political declaration prepared by Peace Caucus
and Human Rights, Environment and Sustainable Development
Caucus contains several Tibet languages and human rights
references for inclusion in the final Chairman's text.
TCHRD representative established networks with many NGOs
and spoke with several local and national media about
TCHRD's accreditation in particular and Tibetan issues
in general.
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Approximately 25 former political prisoners of Drapchi
Prison held an annual get-together at Norbulingka in
Sidhpur, in mid June 2002. The gathering concluded with
former inmates sharing their past experiences and future vision.
Five TCHRD staff members attended the picnic as a gesture
of support and sympathy for all the sufferings these people
had endured at the hands of Chinese authorities.
The staff attendees were Mrs. Tsewang Lhadon, Executive
Director, Ms. Youdon Aukatsang, Senior Programme Officer,
Mr. Ugyen Tsewang, Information Officer, Mr. Tenzin Norgay,
Field Officer, and Mr. Lobsang Geyphel, the Centre's
Driver.
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The Centre bids fond adieu to two TCHRD staff members,
Lobsang Tsering and Lobsang Geyphel, both of who served the
Centre with utmost dedication and sincerity over the years.
Mr. Lobsang Tsering served the Centre in the capacity
of a Researcher since 1997. He will now pursue further
studies in US under the Fulbright Scholarship Programme
for two years.
Mr. Lobsang Geyphel, has been the Centre's Driver since
1999. In July 2002, Mr. Geyphel has joined the Security
Department of the Tibetan Government-in-exile as a Driver.
All the TCHRD staff members and vounteers wish both
Lobsangs all the very best in their future endeavour.
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