July 2002
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Recent Information on Khenpo Jigme Phuntsok's return to Serthar Institute
[ read ]
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Taktsang Lhamo Kirti Monastery faces danger of closure
[ read ]
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Takna Jigme Sangpo arrives in US for medical treatment
[ read ]
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Tibet activist serving 15-years sentence
[ read ]
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Exile returnee arrested, his whereabouts unknown
[ read ]
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Travellers' account of Tibet experience
[ read ]
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Chinese monopoly in schools and business
[ read ]
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Orientation to Fulbright Scholars
[ read ]
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Adieu to TCHRD staff
[ read ]
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TCHRD New Field Officer
[ read ]
[ top ]
According to reliable sources,
Khenpo Jigme Phuntsok
arrived at Serthar Buddhist Institute on Monday 24 June
at 11.30 a.m.
The latest report suggests that Khenpo was treated for
his knee, bile and wind disorders in the popular "363",
a military hospital in Chengdu, the provincial capital
of Sichuan Province. Though he has not recovered fully,
Khenpo's condition has improved.
During his house arrest in Chengdu, Khenpo's freedom of
movement was restricted and his access to information and
visitors were curtailed.
The Chinese authorities recently issued specific
orders against any use of government-owned vehicles and
attendance of government officials for Khenpo's reception
and subsequent celebratory picnic. The local populace,
nevertheless, with mixed feelings of happiness and sadness,
gave Khenpo a grand welcome. The reception party including
some 100 vehicles, motorbikes and some horsemen waited at
Bomda Town, located 80 kms away from the Institute.
Khenpo's entourage included Jetsunma Muntso, his niece
and abbess of Pema Khandro Duling Nunnery, Tserbrum and
Palzod, two other nieces, Medon, his sister, Sog Dhargyal,
translator, Pema Delek, bodyguard, Tsepo and A geg,
both drivers.
From 25 June 2002, the entire religious community
of Serthar Institute organised picnic for six days,
during which time there was much revelry. Many, however,
felt bereft of the usual joy and gaiety of the past
picnics. While the Tibetans express delight for Khenpo's
return, yet they are anxious about what the future might
hold for their precious lama.
TCHRD source reported, "In the past, Khenpo frequently
gave speeches to the mass during annual picnics. After
last year's crackdown at Serthar Institute, his speeches
have become very rare. While Khenpo seemed intimidated
of the Chinese authorities' response should he speak, he
also did not wish to submit to their orders. He appeared
to have lost his freedom to speak his mind. Followng his
arrival at the institute, he did not speak at all"
The source further commented, "It is difficult to say
whether Khenpo will be taken away to China again. Khenpo
has no choice but to go whenever and wherever the Chinese
authorities order him to go. Moreover, it is difficult
to ascertain whether any conditions have been laid for
Khenpo's release. Owing to covert and cautious nature of
Chinese activities, everything is shrouded in secrecy. If
the news is something that could bolster China's image,
they propagate it everywhere. If it is not in the interest
of the state, the Chinese authorities do everything
secretly. That's why they didn't say anything good or bad
about Khenpo's release."
The "work teams" from Serthar County stationed at
the institute constantly make announcements through
loudspeakers that the total strength of the monks and nuns
cannot exceed the previously enforced ceiling of 1,400
and no new huts are to be built.
Khenpo Jigme Phuntsok is the founder and abbot of Serthar
Buddhist Institute in Larung Valley near Serthar Town,
Karze Prefecture, Sichuan Province. This non-sectarian
Buddhist academy had expanded from a solitary mountain
hermitage to spiritual oasis for over 8,000 monks, nuns
and lay students.
After two years of escalating restrictions and propaganda
campaigns, the Chinese authorities evicted thousands of
monks and nuns, destroyed over 1,000 dwellings and held
Khenpo Jigme Phuntsok incommunicado in Chengdu.
For more background information on Khenpo Jigme
Phuntsok and on the Serthar Institute, visit our website
www.tchrd.org/publications/Serthar/.
[ top ]
According to reliable information received from Tibet,
Taktsang Lhamo Kirti Monastery located in Dzoge (Ch:
Zoige) County, Ngaba (Ch: Aba) "TAP", Sichuan Province,
faces danger of being closed. The monks of Kirti Monastery
and local populace are gravely concerned about the fate
of the monastery.
The danger evolved after the Tibetans of Dzoge County
appealed to the local Chinese authorities seeking official
permission to allow Kirti Rinpoche based in Dharamsala,
India, to visit his native hometown. The appeal, written
and submitted by the local inhabitant, was submitted in the
wake of recent Chinese government's official announcement
that called for the return of exile Tibetans into Tibet
without any restrictions.
The appeal was rejected and Kirti Rinpoche was labelled as
a well-known "reactionist". Taktsang Lhamo Kirti Monastery
was suspected to be instrumental in spearheading the
appeal for invitation. Earlier this year, the authorities
have banned a book by Kirti Rinpoche titled Hopes and
Aspirations of a Sixty-Year-Old Man (Translit: drug cu
rgan po'i re 'dun), thousands of which have already been
distributed amongst the monks and the local people.
Pursuant to the mass appeal, the Chinese authorities
made allegations in July 2002 that Rinpoche's book has
underlying derogatory message. Furthermore, stern orders
were issued stating the closure of the monastery, should
they fail to re-collect the books.
Kirti Rinpoche's book, a personal composition, deals
specifically with spirituality and delves deeper on
the subject of monastic discipline within the spiritual
community. The book advises the young monks to hold on
fast to their monastic vows and serves as a guideline in
their daily life as a monk.
The book first saw publication in December 2001. In early
2002, one thousand photocopies of the book was distributed
among the monks of Kirti Monastery and also among the
local masses.
Soon after, Chinese officials from Dzoge County and
Ngaba "TAP", Sichuan Province, were deployed in the
monastery. They conduct daily classes for the monks on
"patriotic education". The monks were also coerced into
accepting responsibility for making photocopies and
subsequent distribution of Kirti Rinpoche's book.
In 1985, Kirti Rinpoche visited Tibet to meet his relatives
but was unable to visit his native hometown. At the time
Kirti Rinpoche visited Taktsang Lhamo Kirti Monastery
but was able to stay for only five days. Taking into
consideration Rinpoche's popularity and huge spiritual
followings (approximately 600,000), the Chinese authorities
feared that Rinpoche's stay might spur the Tibetans to
revolt against the PRC Government. Consequently, Rinpoche
had to leave Tibet owing to Chinese pressure.
A local inhabitant lamented, "We, the local populace and
the monastic community, are saddened by the fact that
Rinpoche was unable to visit his native place. We eagerly
wish him to return. It has been over four decades that
Kirti Rinpoche fled from his hometown first to Lhasa and
then to India in the aftermath of Chinese occupation of
Tibet. The elderly people anxiously wait to see their
benevolent Rinpoche once before they depart from the
world."
The XIth Kirti Rinpoche (more popularly known by this
spiritual title), a.k.a. Kirti Trulku Lobsang Tenzin
Jigme Yeshi Gyatso, was born in 1942 in the present-day
Tewo County, Ganan "TAP", Gansu Province. Kirti Rinpoche
resides in Kirti Monastery set up in exile in Dharamsala,
India. Over 80 branch monasteries in Tibet come under
the umbrella and are affiliated to Taktsang Lhamo Kirti Monastery.
[ top ]
Tibet's longest-serving political prisoner released from
Drapchi Prison on medical parole early this year arrived
in the United States on 13 July 2002 to seek medical treatment.
Takna Jigme Sangpo,
74, has served 19 continuous years on charges of
"counterrevolutionary propaganda and incitement" and
carried a cumulative sentence of 41 years. Takna Jigme
Sangpo's actual release date was 3 September 2011 when he
was freed nine years prior to his due date of release on
31 March 2002.
According to Mr. Philip T. Reeker, Deputy Spokesman of the
US State Department, "His (Takna Jigme Sangpo) release on
medical parole and the recent permission to travel to the
United States for medical treatment is the result of active
involvement of several Administrations, the Department
of State and our diplomats posted in China, Congress,
private Americans, and the community of non-governmental
organisations."
Takna Jigme Sangpo is in "pretty good health" despite
serious high blood pressure and coronary disease, said
John Kamm, President of the San Francisco-based Duihua
Foundation. He said Jigme Sangpo was "frail but mentally
sharp".
Jigme Sangpo was met at O'Hare Airport in Chicago by
a family member and soon after spoke by phone to
Prf. Samdhong Rinpoche, cabinet head of the Tibetan
government-in-exile and Lodi Gyari, Special Envoy of
the Dalai Lama. Prof. Samdhong Rinpoche expressed his
personal greetings to Jigme Sangpo and urged him to take
sufficient rest.
In an interview with RFA's Tibetan Service, Takna Jigme
Sangpo said, "To realise my complete freedom — its
unimaginable. This time the Chinese did not impose any
preconditions for my release and departure. They allowed
me to go directly with no special restrictions. I am unsure
whether I will be able to return to Tibet after my medical
treatment here. My first priority is my health. I cannot
say for sure what I will do. I will study the situation
as it comes. Since, I now have complete freedom, I hope
to live a better life. It is difficult to say what will happen."
The first half of 2002 witnessed releases of several
prominent Tibetan political prisoners of Tibet by Chinese
authorities. This has led to speculations about improving
human rights condition inside Tibet. However, the fact
is that these political prisoners as well as those who
continue to be incarcerated in Chinese jails have been
arbitrarily detained for exercising their fundamental
rights. They did not deserve to be held, did not deserve
to suffer endless torture and punishments, at times
leading to deaths and finally the Chinese government
does not deserve to take credit for their release and
bolster their image in the international community for
"upholding" human rights.
[ top ]
Thupten Yeshi
(b. 1950) is a farmer from, Dashang Township, Gyama
County, Meldrogungkar County in "TAR". His family consists
of his wife, five children, his mother-in-law and two
brothers-in-law — Tamding and Sonam Rinchen.
On 24 April 1992, Yeshi put up pro-independence posters on
a neighbourhood tree. The slogans written on the posters
attacked the socialist system, opposed the socialist
ideological education, and encouraged peasants to
rebel. Yeshi and a friend had apparently discussed plans
to fly a Tibetan flag from local government offices, an
offence, which constitutes "spreading propaganda regarding
incitement to revolution."
On 30 June 1992, Lhundrup Dorjee, Sonam Dorjee, Sonam
Rinchen, and Kunchok Lodroe, disrupted a political
"re-education" meeting in the village of Meldro Gyama
Trikhang in Meldrogungkar County. They rushed on stage,
seized the microphone, and wrestled with the officials
shouting pro-independence and anti-Chinese statements
while exhibiting a Tibetan national flag. After the four
main demonstrators were dragged away and beaten by the
People's Armed Police (PAP), approximately 100 villagers
began shouting similar slogans. Thupten Yeshi was suspected
of being the "ringleader" of the demonstration although
he did not personally take part in the demonstration.
On 6 July 1992, Thupten Yeshi was arrested in broad
daylight and was detained in Meldrogungkar Detention
Centre for nearly thirteen days. During this time his wife,
Tsering Yangchen, was allowed to see him once, but was not
allowed to talk. Yangchen was shocked to see her husband
in a poor health with bruises and swellings all over his
face within such a short period. In the course of his
detention, it is believed that he faced severe beatings
and torture. He was then secretly transferred to Gutsa
Detention Centre (located east of Lhasa), for almost
three months.
Meanwhile, the authorities came to know about a painted
Tibetan national flag on the front gate of Yeshi's
house. Subsequently, high authorities from Lhasa and
Gyama Township PSB officers came to interrogate the
family at regular intervals. Sometimes, the authorities
would even drop in for inspection and interrogation during
nighttime. Despite official threats, the authorities have
not been able to confiscate his house due to evident public
support for the family.
On 20 October 1992, Lhasa Intermediate People's Court
sentenced him to 15 years' imprisonment and five years'
deprivation of political rights. The four others
who participated in the demonstration were Lhundrup
Dorjee, Sonam Dorjee, Sonam Rinchen (Thupten Yeshi's
brother-in-law) and Kunchok Lodroe. All four men were
sentenced to 13 years' imprisonment with four years'
deprivation of political rights. Sonam Rinchen died whilst
in Drapchi Prison in January 2000, and Kunchok Lodroe was
released on medical parole. Thupten Yeshi, Lhundrup Dorjee
and Sonam Dorjee are currently serving their sentence in
Drapchi Prison.
A former Drapchi inmate recalled, "I saw Thupten Yeshi
when he first came to Drapchi Prison. The new prisoners
were ordered to read out prison laws from the books that
were given to them but Yeshi refused to do so. Instead,
he chanted mantras om mani padme hun.
This infuriated the prison official who beat Yeshi with
electric baton. Yeshi snatched the baton from the official
and threw it away. For this crime, Yeshi was kept in
a solitary confinement cell for almost five days during
which time he was tortured and beaten severely. The prison
inmates advised him to apologise to the prison officials as
that might bring about a reduction in his punishment. He
relented after much persuasion. He is very hard, robust
and never easily gives up his stand even after lot of
punishment. He is patriotic to the core."
[ top ]
According to reliable information received by TCHRD,
on 14 May 2002,
Dhondup,
an exile returnee, was arrested in Lhasa.
To date his current whereabouts remain unknown.
The informant, who reached Kathmandu, Nepal, on 1 July 2002,
said, "It was around midnight of 14 May 2002. Dhondup,
his four-year-old daughter and I were in his rented house
at Tromsikhang in Lhasa when three elderly policemen in
civilian dress barged into the room.
They produced an ID, which I dared not look at carefully.
They immediately interrogated me about my place
of origin, my relationship with Dhondup and purpose of
my stay in Lhasa. Then they turned to Dhondup and told
him to follow them as they have something to ask him in private.
I tried to join Dhondup outside but then the
policemen ordered me to remain inside and to look after
the girl. They assured me at the time that Dhondup would
return right away. However, I had no news of him since
the incident.
"The next day fearing further inquiries and harassment,
I decided to flee from Tibet. When I reached Dram
(Tibet-Nepal) border, I called up friends in Lhasa for
information but to no avail. None of them heard anything
about Dhondup nor were they willing to risk trouble for
being associated with Dhondup".
Dhondup had been to India twice before and returned
to Lhasa in 2001. There were rumours before the actual
arrest that police were looking for Dhondup. His room was
surprisingly not ransacked for incriminating evidences.
No further details are available at this moment.
[ top ]
Two foreign tourists, Yaki Platt and Sinead Ni Ghairbhith,
travelled extensively in Tibet in the month of April-June 2002,
mainly through the Kham and Amdo regions. Since both
of them spoke and understood a little Tibetan, they "got
to learn a lot about the current situation in the areas"
they visited.
Their account reflects experiences and observations from
the places in Tibet according to the route they took:
Dartsedo, Lhagang, Lithang, Tawu, Karze, Rongbatsang,
Maigango, Derge, Sershul, Jeykundo, Nangchin, Mato, Golok,
Tongden, Tsekok, Henan, Machu, Labrang, Siling and Lhasa.
While travelling in Kham and Amdo, we saw few schools,
mainly divided into three categories:
Chinese schools (like in Dartsedo) where all subjects
are taught in Chinese and no Tibetan subjects are taught,
not even Tibetan language, although in some cases most of
the students are Tibetan.
Chinese medium schools in which Tibetan language is
taught just as another subject and all other subjects
(like Chinese, Maths, Science and Chinese History) are
taught in Chinese only. Tibetan history, philosophy and
arts are not taught in these schools. This is the type of
school most prominent in Tibet.
Tibetan schools which are run mostly in Tibetan. Chinese
language is, of course, taught in these schools, but
all other subjects are taught in Tibetan. Many of those
schools are not getting much funding from the government,
if any, and most of the money comes from outside China
and foreign funds, Rinpoches in exile etc. These schools
are getting threats of closing down from time to time,
as it obviously can be a place for political unrest.
The control of schools varies from place to place. In
some of them foreign English teachers, who come on
voluntary basis, are not allowed to teach. The Chinese
flag and pictures of Mao must be displayed in classrooms
and Tibetan history is not allowed to be taught. In these
schools, however, the Tibetan spirit is very much alive
and the students are much aware of the current political
and religious repression.
Students who attend the Chinese schools master Chinese
better than those who attend the Tibetan schools. Since
a high level of Chinese language is prerequisite for any
government job, those who attend the Chinese schools have
better chances.
In most major towns that we have been to in Kham and Amdo,
there are either Tibetan and allopathic hospitals or
clinics. This is great, for those who can afford it! In
Lithang in Kham, we met a man who had broken his leg a
month before. He had been bedridden since he could not
afford the 400RMB he would have to pay if he wanted to get
treated in the hospital there. So you can say there are
better health care facilities in Tibet, but there is no
free health care and that it has improved, like the roads,
in areas populated by Chinese.
While staying with both farmers and nomads we saw that
there is little if any awareness of basic hygiene and
healthcare, e.g., no washing of hands, brushing teeth,
and most young Tibetan men smoke, even children as young
as five years old in some places, and in front of the
parents. Cigarettes are dirt cheap as is beer, which is
cheaper than water.
Obvious mass deforestation in many parts of Kham and Amdo
(eastern Tibet now known as Sichuan and Qinghai). Many
areas with nothing on the mountain sides but barren land
with tree stumps and dead trees still rotting by the rivers
edge e.g. outside Tawu (Daofu) Kham on the road to Ganze
and between Derge and Manigango. To quote a local farmer
in that area "there used to be many different animals here,
when there were trees, now everything's gone.
In Dartsedo (Khanding) Kham there was a big sign on the
road sign saying "Plant Trees, Good for Environment", yet
Kham Aid Foundation were refused to go ahead with a mass
tree plantation in some areas. There are new trees being
planted in many areas, but in many cases on land where
the farmers used to grow barley (the staple diet in Tibet).
Due to mass rerouting and damming of the major rivers a
lot of arable land has become a flood plain and in most
of these areas the farmers are forced to plant trees
with little subsidy to compensate for the loss of their
barley harvest.
For example, we saw on the way to hot springs in
Rongbatsang, all the arable land is now planted with
trees. At least there were hard woods but not fruit bearing
though, this at least would give the farmers some immediate
return from the tree planting.
There is a strict policy as regards cutting down trees
in these provinces and yet we often saw truckloads of
trees coming from the "TAR" area (mostly trees between
half a meter and a meter in diameter) e.g. saw at least
20 truckloads on the road leading from Rongbatsang to
Manigango around 7 May 2002. Local people suggested that
the trucks were coming from inside the "TAR" and also said
that they are still used to seeing those trucks loaded
with timber.
Tibet is not a clean place anymore as there is litter
everywhere in towns and in many villages — especially in
rivers. Many places look like an ecological disaster —
just like any other Third World Country.
There are road improvements all over these two provinces,
with busloads of Chinese being shipped in to live on
the roadsides to do the work in Amdo and mostly Tibetans
in Kham.
However, anywhere that there are still only Tibetans living
i.e. really rural remote areas. There are no roads just
dirt tracks. The average daily wage varies from 12 to 15
RMB and in Ganze area often where there are both Chinese
and Tibetans working on the roads together, the Chinese
are paid three times more than their Tibetan counterparts.
While travelling in Eastern Tibet more often than not,
the road follows the path of the river. Nearly every river
we saw seemed to have been tampered with in some ways,
in many cases the riverbed was ten times wider than the
existing flowing water. We were there in spring so it
seems that it wasn't a case of just being there during a
rainfall season. Also we saw many dams and channelling of
water through canals, e.g. the river flowing from Derge -
Manigango - Kham. In most towns the rivers have become
rivers of plastic, mostly blue shopping bags and plastic
bottles from fizzy drinks. In many places mass garbage
is being dumped in the rivers. It seems that the local
population, both Tibetans and Chinese have very little
education, if any, about environmental problems.
As regards folk culture, generally speaking, it seems
that in rural areas Tibetans are living the same way as
they have been for a long time, eating the same food,
wearing the local traditional dress, singing traditional
songs and have strong faith in the Buddha's teachings and
unquestionable faith in the Dalai Lama.
Of course in any of the towns we have been to, it's a
different story. Some Tibetans will even give you their
Chinese name (which they are given in school) when you
ask them. Here too, especially in border areas such as
Dartsedo, young Tibetans seem to have almost completely
lost their Tibetan identity. When we asked them why this
was so, many times the reply was that their parents
just think that it will make for an easier life for
their children if they are left to believe what they are
taught in schools (where the students are indoctrinated
as Chinese) and practically daily by the media.
The spoken Tibetan language in Tibet has adopted many
Chinese words. The most popular current singer in Tibet
is a Tibetan guy who sings about the beauty of Tibet but
in Chinese.
In Kham and Amdo, most of the shops, restaurants, offices
and hotels have signs only in Chinese and not in Tibetan
(most business seems to be owned by Chinese and during
our stay in Tibet we met only one Chinese who spoke
Tibetan). Many of the modern Chinese everyday assimilated
into the Tibetan way of living such as smoking, playing
snooker, popular Chinese music and Chinese TV.
And as for making the Tibetan - Han Chinese, in cities and
towns the Chinese are having some success with it while in
the countryside it is less evident. In many towns that we
have been to, Tibetans have adopted Chinese behaviours
of chain smoking. Some Tibetans give you first their
Chinese name as that is what they were given in schools;
they speak with each other in Chinese.
Interestingly, it seems that Tibetan culture is also
developing in it own course. In Lhasa we saw some
exhibitions of modern Tibetan painting and also Tibetans
dancing traditional dances to modern Tibetan music.
In some monasteries and holy places an entrance fee is
charged. It is such a shame for turning holy places into
business, completely against the Buddhist spirit. We
wanted to go and see a special printing place for Holy
Scriptures that is also a pilgrimage site for many. It
was sad to see that money has blinded the eyes of people
around. They charge 3-7 dollars for entrance fee, even if
all the printing house's workshops are closed and what you
can see is only bare walls and even if one wanted just to
go and see the monastery inside - one has to pay.
In Sang-Chu (Xiahe in Chinese) - the hometown of Labrang
Monastery, the place is so shocking. The Chinese have
turned the monastery into a tourist's circus. It was
so unreal that we decided to skip the guided tour into
the "Chinese-Tibetan monastery" which cost a lot of
money. Actually people are not allowed to go in without
paying a lot of money and taking a tour guide. So we
circumambulated the monastery for couple of hours and saw
some parts of the monastery. The monastery is widely used
for Chinese propaganda and it was partly interesting to
see how it works, partly sad and partly so ridiculous as
sometimes it goes to a real low level one.
We visited few temples and monasteries in and around
Lhasa. In all of them the foreigners are forced to pay
a lot of money and lot of it ends up in the Chinese
hands (though some Tibetans charge the money very
enthusiastically). For example the entrance fee to the
Potala Palace, the former palace of H.H. the Dalai Lama
and the former seat of the Tibetan government, is 70 Yuan
(about 9$) and there are some additional fees inside. Some
of the rooms in the palace are decorated with propaganda
signs that emphasise and demonstrate the "rightful" claim
of the Chinese over Tibet. It is sometimes written in such
a childish way that I wonder if the Chinese government
think that everyone is so stupid to get their low level
propaganda as simple as that.
In Kumbum Monastery, by the way, the Chinese still screen
a propaganda movie, full of lies, telling how the former
Tibetan government and the Dalai Lama himself played
a major role in oppressing the Tibetan people and how
Tibetans live happily now under the Chinese rule. The
Tibetans are not allowed to own pictures of H.H. in their
homes (and their houses are searched from time to time)
and prayers for his long life are banned. The Chinese
government charge money for Potala and Norbulingka -
and all the money goes into their pockets. So this double
standard is quite obvious but the Chinese don't see any
problem with that.
Buddhists, Hindus and Jains consider Mount Kailash holy and
that makes it holy to more than one billion people! Many
foreigners join the Tibetans to make a pilgrimage to the
holy mountain but here they are also charged a lot of
money - 50 Yuan for every circle around the mountain
and more than 100 Yuan for even pitching up a tent
somewhere! Turning the religion into a business is such
a waste and harms so much of the purity and the spirit of
that path and it is such a shame that many Tibetans take
part in this Chinese way - making a shop out of religion.
[ top ]
Tsering Yangzo,
17, originally from Tingri County, Shigatse "TAP", reported
to TCHRD, "I attended Tingri County Primary School when
I was small. There were about 450-500 students.
"All the students are Tibetan and almost all the teachers
are also Tibetan. We don't need to pay school fees. Since
1997, students are even provided with school uniform and
those with farming background need not pay 50 yuan for
the uniform.
"In the middle school that I attended for two years,
all the teachers are Chinese University graduates,
and they are mostly from Sichuan. The students face huge
problem understanding their lessons that are all taught in
Chinese medium. There never was any free Tibet activities
in the school. The students pay more attention to Chinese
classes, and it is common knowledge that learning Tibetan
does not offer much scope in future career.
"I dropped out of the Middle School after two years. There
is this prevalent belief that any farmer's children who
do not have higher official contact normally can not find
jobs even after school. Thereafter, I went to Lhasa and
lived with my aunt. There, I worked in a Tibetan restaurant
for six months, and I was paid 300 yuan a month. As the
business was not doing well, I left the restaurant.
"Concerning population composition, the district head
of Tingri County is a Chinese national from Shanghai. In
Shekar County, Chinese run most of the shops, restaurants,
vegetable grocery, disco, theatre and bars. There are
three brothels in Shekar County owned by Chinese with
approximately 9-15 prostitutes. The clients are mostly
army personnel from the nearby Chinese army camp. I have
heard about AIDS while in school, and people say it is
incurable disease, but I don't know how it is infected."
"Though the local Tibetan population is far more than
the Chinese immigrants, they dominate the major economic
outlets. If any one is gone to India, then his or her
family member is not allowed to join Chinese army. Thus,
an escapee's family is victimized through limiting their
opportunities and rights.
"Later, I came to Dram and managed to obtain a working
permit in Dram for one month. I worked in the Tibetan-run
restaurant at Dram and served beer to the clients.
In Dram I also met several of my classmates. They were working
in discotheques and bars. As far as I know, not a single
student from my school got a decent job after finishing
school. (It can be inferred that the Chinese education
policy for Tibetans is not encouraging and the availability
of schooling opportunity in such area as Shekar is just an
eyewash). Education does not guarantee a good employment for us.
"I reached Tibetan Reception Centre in Nepal on 7 July 2002.
I want to go to a school and learn English. There
are many young Tibetan girls who can speak English and
they are hired in Lhasa. So, I think if know English well,
I will return to Tibet and work. The employment may not
be a problem then."
[ top ]
Ms Youdon Aukatsang,
Senior Programme Officer of TCHRD,
gave orientation to the Tibetan Fulbright scholars at DIIR
Lhakpa Tsering Memorial Hall on 10 July 2002.
Ms. Aukatsang talked about human rights concepts and the
current human rights situation inside Tibet. She also gave
guidelines to the scholars about how to approach Tibet
questions while in US. An interactive question-answer
session followed the talk.
These Fulbright scholars are expected to leave shortly to
US to pursue further studies.
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Mr. Gaden Tashi,
Field Officer at Kathmandu Branch Office of TCHRD, Nepal,
resigned in May 2002. Mr. Tashi had served the Centre
since February 1998.
Gaden Tashi, a former political prisoner in Tibet, had
participated in the March 5, 1988, demonstration in Lhasa
during the Monlam festival and was arrested on the same
day and taken to Gutsa Detention Centre. After one month
he was transferred to Seitru Detention Centre.
After a formal arrest in July 1988 and having been found
guilty of "counter-revolutionary" activities, the "TAR"
People's Court sentenced him to three years' imprisonment
and deprivation of political rights for one year.
At Drapchi, Gaden Tashi formed an independence group
with three other prisoners. When the prison authorities
discovered some of their pamphlets, his sentence was
increased by an additional nine years. His hands and legs
were manacled for over a year until he lost all feeling
in his legs and was hospitalised in November 1992. He
remained in hospital for over 18 months still manacled
and was then released on medical parole. He escaped to
India in November 1996. Tashi joined the Centre in 1998
as a field officer in our Nepal office.
TCHRD wishes him success and happiness in his future and
hope his sense of patriotism and sincerity inspire and
spur people into positive action.
[ top ]
TCHRD welcomes
Mr. Dawa Tsering
who was selected as the new Field Officer of the centre's branch office in
Kathmandu, Nepal. The selection was done after conducting
written test as well as oral interview of 17 qualified
applicants in early June 2002. Tsering joined office on
15 June 2002.
Dawa Tsering, originally from Lhasa Municipality,
participated in pro-independence demonstrations of 1
October 1987, 5 March 1988 and 5-7 March 1989 (for three
consecutive days) in Lhasa.
Dawa Tsering was finally arrested on 13 June 1989 and
transferred to Sangyib Detention Centre after two months'
detention. Later he was transferred to Sietru Detention
Centre and was detained for one month. Later, the "TAR"
Intermediate People's Court formally sentenced Dawa Tsering
to four years' imprisonment in Drapchi Prison.
He was released on 14 June 1993 and escaped into exile in
India in September 1993. Since then, he had been studying
in Sarah Buddhist Dialectics, Dharamsala, H.P.
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