Democracy has a number of dimensions and multiple definitions.
A form of government in which sovereignty resides in the citizens as a body.
A system of government "whereby the governed people enjoy control over the governing authorities." (Philip Pettit)
Other definitions emphasize popular participation in determining policies that affect the whole community. (Keohane, pp. 156-157)
Three types of democratic governance:
1.representative or liberal democracy. Example: modern nation-states
2.traditional participatory democracy. Example: South African government
3.classical democracy. Example: the Athenian polis, workplace in large modern industries. (Keohane, pp.158-161)
John Dewey's The Public and Its Problems (1927)defines the essential conditions for democracy. In his view it is the formation of a public that can recognize and govern itself. The democratic machinery that has so far evolved is a poor approximation of the practices that would emerge in a true democracy. "We have every reason to think that whatever changes may take place in existing democratic machinery, they will be of the sort to make the interest of the public a more supreme guide and criterion of governmental activities, and to enable the public to form and manifest its purposes still more authoritatively."
"The prime difficulty is that of discovering the means by which a scattered, mobile, and manifold public may so recognize itself as to define and express its interests." (Keohane, p.168)
We have frequently printed the word Democracy, yet I cannot too often repeat that it is a word the gist of which still sleeps, quite unawakened, notwithstanding the resonance and the many angry tempests out of which its syllables have come, from pen or tongue. It is a great word, whose history, I suppose, remains unwritten, because that history has yet to be enacted.
Walt Whitman Democratic Vistas (1871) (West, p.1)
Democracy is not just a system of governance, as we tend to think of it, but a cultural way of being. (West, p. 68)
The good society is one that is based on three equalities: economic equality, today known as socialism, or the sharing of wealth; political equality or democracy, or sharing in political decisions which affect daily life; and social equality which, to some extent, results in socialism and democracy, and is characterized by a lack of social classes and discrimination based on color, faith, race or sex. In the good society people are judged according to their intellectual and moral character, as reflected in their public and private lives and demonstrated in the spirit of public service at all times and through every means. Social equality aims at removing social classes and differencesbetween urban and rural life by providing equal opportunity for cultural refinement.
Mamoud Mohamed Taha, The Second Message of Islam (1987) (West, p. 108)
Democracy is not simply a matter of an electoral system in which citizens get the right to vote and elected officials must compete for the public's favor....All systems set up to enact democracy are subject to corrupt manipulations, and that is why the public commitment to democratic involvement is so vital. Genuine, robust democracy must be brought to life through democratic individuality, democratic community, and democratic society.
....From the time of that first Athenian democratic experiment in the fifth century BC to the birth of the American democratic experiment in the eighteenth century, the consolidation of the elite power was the primary object of democratic revolt. This will to transform corrupted forms of elite rule into more democratic ways of life is an extraordinary force, though each new democratic result of the exercise of this will falls short of democratic ideals. This is why all democracies are incomplete and unfinished, and this is why American democracy is a work in progress.
(West, pp. 203-204)
In a democracy, each person's voice should count the same in determining the final outcome. "One man, one vote." Too great a deviation from this ideal raises the question whether the system can truly be called democratic. (Keohane, p. 174)
Insofar as equality is closely correlated with democracy, there is a fundamental tension between leadership and democracy as well. (Keohane, pp. 174-175)
Sources:
Cornel West. Democracy Matters.(New York, NY: Penguin Books, 2004).
Nannerl O. Keohane. Thinking About Leadership. (Princeton, NJ: Princeton University Press, 2010).
Wednesday, October 12, 2011
Tuesday, October 11, 2011
Healthcare, Education, and Culture as Commodities
Commodities may be defined as goods or services ready for exchange or trade within a market. Should healthcare,education, and some forms of cultural service be treated like other commodities in the free market? These are human services, but they are special and far different from many other regular human services. If not well managed and delivered, they may have serious and lasting effects for generations.
First, the healthcare or education service once received cannot be returned to the provider or exchanged for another one. Once the harm is done, it cannot be undone. A patient or a patient's family can sue a doctor, but the doctor cannot give back the health status (nor giving back life), the patient had before the damage. Similarly, misleading instructions or incorrect information from textbooks can harm generations of learners.
Second, healthcare and education have widespread and global consequences. They are completely different from getting a haircut, and even from buying a new house. Some diseases are contagious, and if a patient does not have good health coverage, and cannot afford a thorough treatment, the virus or bacteria can develop into a resistant strain, and become more harmful to many others. Similarly, the absence of education or a poor and substandard education system is often followed by the cycle of ignorance, poverty, disease --a cycle which may lead to slavery in one form or another.
What about culture?
Culture is a tricky term to define. It is inherent in one nation's life style, the foods and beverages its people eat, the ways they think, their social behaviors, and their expressions in literature, visual or performing arts, even in the manners they treat their ancestors or the dead, ect.
It is upsetting and also embarrassing to learn that nowadays in some places on earth there is an online service to help busy people to celebrate their parents' and ancestors' anniversaries. With money the child or grandchild can order online what kind of offerings s/he wants to have or display on the deceased's altar and tomb. The anniversary service providers are happy to do the weeding, cleaning, and decorating the tomb area, including putting candles into the candle holders, and burning the incense in the incense urn as long as such services are ordered and paid appropriately. What a convenience!
There are certain "commodities" that money cannot buy. Also history has proved that unfair distribution of social wealth and possession may lead to social discontent and upheaval. Needless to say, public safety (living and working environments), healthcare, education, and some cultural activities are among the areas which demand some law enforcement in order to maintain social justice, decency, stability and sustainability. Free market or laissez-faire does not mean money can control everything. If money controls everything, there will certainly be chaos and upheavals.
The role of politicians and policy makers is first and foremost to protect social justice and equal democracy, and to keep public security, health and education up to an acceptable standard. Governments must be responsible for a safe environment for their people to live in, and for fair and universal healthcare and education services to everybody in society. If incapable of accomplishing such responsibilities, what then is the government for?
First, the healthcare or education service once received cannot be returned to the provider or exchanged for another one. Once the harm is done, it cannot be undone. A patient or a patient's family can sue a doctor, but the doctor cannot give back the health status (nor giving back life), the patient had before the damage. Similarly, misleading instructions or incorrect information from textbooks can harm generations of learners.
Second, healthcare and education have widespread and global consequences. They are completely different from getting a haircut, and even from buying a new house. Some diseases are contagious, and if a patient does not have good health coverage, and cannot afford a thorough treatment, the virus or bacteria can develop into a resistant strain, and become more harmful to many others. Similarly, the absence of education or a poor and substandard education system is often followed by the cycle of ignorance, poverty, disease --a cycle which may lead to slavery in one form or another.
What about culture?
Culture is a tricky term to define. It is inherent in one nation's life style, the foods and beverages its people eat, the ways they think, their social behaviors, and their expressions in literature, visual or performing arts, even in the manners they treat their ancestors or the dead, ect.
It is upsetting and also embarrassing to learn that nowadays in some places on earth there is an online service to help busy people to celebrate their parents' and ancestors' anniversaries. With money the child or grandchild can order online what kind of offerings s/he wants to have or display on the deceased's altar and tomb. The anniversary service providers are happy to do the weeding, cleaning, and decorating the tomb area, including putting candles into the candle holders, and burning the incense in the incense urn as long as such services are ordered and paid appropriately. What a convenience!
There are certain "commodities" that money cannot buy. Also history has proved that unfair distribution of social wealth and possession may lead to social discontent and upheaval. Needless to say, public safety (living and working environments), healthcare, education, and some cultural activities are among the areas which demand some law enforcement in order to maintain social justice, decency, stability and sustainability. Free market or laissez-faire does not mean money can control everything. If money controls everything, there will certainly be chaos and upheavals.
The role of politicians and policy makers is first and foremost to protect social justice and equal democracy, and to keep public security, health and education up to an acceptable standard. Governments must be responsible for a safe environment for their people to live in, and for fair and universal healthcare and education services to everybody in society. If incapable of accomplishing such responsibilities, what then is the government for?
Sunday, October 9, 2011
Violence vs. Nonviolence
As the arms race is brewing among many countries in East, South, and SouthEast Asia, let's revisit this familiar topic, and try to find the best solutions to the world's perpetual conflicts over limited resources.
First, let's see what the Dalai Lama said.
We should... remember that once we cultivate a compassionate attitude, non-violence comes automatically. Nonviolence is not a diplomatic word, it is compassion in action. If you have hatred in your heart, then very often your actions will be violent, whereas if you have compassion in your heart, your actions will be nonviolent. As long as human beings remain on this Earth there will always be disagreements and conflicting views. We can take that as given. If we use violence in order to reduce disagreements and conflict, then we must expect violence every day and ... the result of this is terrible. Furthermore, it is actually impossible to eliminate disagreements through violence. Violence only brings even more resentment and dissatisfaction.
Nonviolence, on the other hand, means dialogue, it means using language to communicate. And dialogue means compromise: listening to others’ views, and respecting others’ rights, in a spirit of reconciliation. Nobody will be a 100 percent winner, and nobody will be a 100 percent loser. That is the practical way. In fact, that is the only way.
Today, as the world becomes smaller and smaller, the concept of “us” and “them” is almost outdated. If our interests existed independently of those of others, then it would be possible to have a complete winner and a complete loser, but since in reality we all depend on one another, our interests and those of others are very interconnected. Without this approach, reconciliation is impossible. The reality of the world today means that we need to learn to think in this way. This is the basis of my own approach-the “middle way” approach.
Human rights violations and similar sorts of problems are symptoms. For instance, if there is some swelling or pimple on the surface of the skin, it is because something is wrong in the body. It is not sufficient to just treat the symptoms-you must look deeper and try to find the main cause. You should try to change the fundamental causes, so that the symptoms automatically disappear. Similarly, ... there is something wrong with our basic structure, especially in the field of international relations. .....You cherish democracy and freedom very much. Yet when you deal with foreign countries, nobody follows the principle of democracy, but rather you look to economic power or military force. Very often in international relations, people are more concerned with force or strength than with democratic principles.
We must do something about these beautiful but awful weapons. Arms and the military establishment are intended to kill. I think that mentally there’s something wrong with the concept of war and the military establishment. One way or another, we must make every attempt to reduce the military forces.
Source:
http://www.mcllo.com/Interviews%20Dalai%20Lama%20Dharamsala%20%5BMcllo%5D.html
First, let's see what the Dalai Lama said.
We should... remember that once we cultivate a compassionate attitude, non-violence comes automatically. Nonviolence is not a diplomatic word, it is compassion in action. If you have hatred in your heart, then very often your actions will be violent, whereas if you have compassion in your heart, your actions will be nonviolent. As long as human beings remain on this Earth there will always be disagreements and conflicting views. We can take that as given. If we use violence in order to reduce disagreements and conflict, then we must expect violence every day and ... the result of this is terrible. Furthermore, it is actually impossible to eliminate disagreements through violence. Violence only brings even more resentment and dissatisfaction.
Nonviolence, on the other hand, means dialogue, it means using language to communicate. And dialogue means compromise: listening to others’ views, and respecting others’ rights, in a spirit of reconciliation. Nobody will be a 100 percent winner, and nobody will be a 100 percent loser. That is the practical way. In fact, that is the only way.
Today, as the world becomes smaller and smaller, the concept of “us” and “them” is almost outdated. If our interests existed independently of those of others, then it would be possible to have a complete winner and a complete loser, but since in reality we all depend on one another, our interests and those of others are very interconnected. Without this approach, reconciliation is impossible. The reality of the world today means that we need to learn to think in this way. This is the basis of my own approach-the “middle way” approach.
Human rights violations and similar sorts of problems are symptoms. For instance, if there is some swelling or pimple on the surface of the skin, it is because something is wrong in the body. It is not sufficient to just treat the symptoms-you must look deeper and try to find the main cause. You should try to change the fundamental causes, so that the symptoms automatically disappear. Similarly, ... there is something wrong with our basic structure, especially in the field of international relations. .....You cherish democracy and freedom very much. Yet when you deal with foreign countries, nobody follows the principle of democracy, but rather you look to economic power or military force. Very often in international relations, people are more concerned with force or strength than with democratic principles.
We must do something about these beautiful but awful weapons. Arms and the military establishment are intended to kill. I think that mentally there’s something wrong with the concept of war and the military establishment. One way or another, we must make every attempt to reduce the military forces.
Source:
http://www.mcllo.com/Interviews%20Dalai%20Lama%20Dharamsala%20%5BMcllo%5D.html
Tolerance
When asked "How does one counteract violence without hatred or anger?" the Dalai Lama replied, "The antidote to hatred in the heart, the source of violence, is tolerance. Tolerance is an important virtue of bodhisattvas [enlightened heroes and heroines] -- it enables you to refrain from reacting angrily to the harm inflicted on you by others. You could call this practice 'inner disarmament,' in that a well-developed tolerance makes you free from the compulsion to counterattack. For the same reason, tolerance is the 'best armor,' since it protects you from being conquered by hatred itself. It may seem unrealistic to think we can ever become free from hatred, but Buddhists have systematic methods for gradually developing a tolerance powerful enough to give such freedom. Without mutual tolerance emerging as the foundation, terrible situations like those of Tibet and Sri Lanka, Bosnia and Rwanda, can never be effectively improved."
Source:
http://www.mcllo.com/Interviews%20Dalai%20Lama%20Dharamsala%20%5BMcllo%5D.html
Source:
http://www.mcllo.com/Interviews%20Dalai%20Lama%20Dharamsala%20%5BMcllo%5D.html
Support Tibet
The Tibetan issue is not only a human rights issue, it also involves environmental problems and the issue of decolonization. Whatever way you can show support is much appreciated.
It must be a great worry of yours that Tibetans will lose their connection with their culture-both those inside Tibet, and in a different way, the ones outside Tibet. It must be hard to keep the continuity.
Inside Tibet there are clear signs of the degeneration of the Tibetan traditions, and of moral principles. In recent years, there have been a number of murder cases in the Tibetan community in India. All of them took place among people newly arrived from Tibet. This shows the degeneration of the spirit of tolerance and self-discipline. And then in Tibet itself, there is gambling and also prostitution. There are many Chinese prostitutes, as well as some Tibetans. And also drugs-the refugee community has some, and it seems there are some drugs in Lhasa and the bigger towns in Tibet.
The Dalai Lama's main concern is the preservation of Tibetan culture. Tibetan political status is of course important, but to keep alive the Tibetan spirit, and the Tibetan cultural heritage. This not only benefits the six million Tibetan people, but also is of interest for the larger community-particularly, in the long run, to the Chinese. There are millions of young Chinese who are sometimes called the "Lost Generation." The Dalai Lama said he felt that particularly in the field of human values, they're completely lost. In that vacuum, Tibetan Buddhist culture can make a contribution.
Some Westerners-even some Tibetans-have told the Dalai Lama that they feel it needs some kind of modification. But there's no need of such things, as far as the basic Buddhist teaching is concerned. Buddhism deals with basic human problems-old age, illness, suffering. These things, whether in today's world or a thousand years ago, whether in India or China or America, they're always the same.
In any religious tradition, there should be two aspects: one is the cultural aspect, the other is the teaching or religious aspect. The cultural aspect, that can change. When Buddhism reached other countries from India, the cultural aspect adapted according to new circumstances. So we refer today to Japanese Buddhism, Chinese Buddhism, Tibetan Buddhism. Similarly, we will eventually have Western Buddhism. That, naturally, will come.
The basic teaching should be the same. For example, all authentic Tibetan scholars, whenever some important matter comes up, always rely on quotations of an earlier Indian scholar. Without that, we do not believe it's authentic. The teaching has been the same for 2,500 years. It's not correct to call Tibetan Buddhism "lamaism." With this incarnation, the Dalai Lama has been called, especially by the Chinese, "living Buddha," which is totally wrong. The Chinese word for "lama" means "living Buddha." But in Tibetan, the word "lama" is a direct translation of "guru." So "guru" and "lama" have the same meaning-someone who should be respected because of his wisdom, or because of the indebtedness one owes to him. So the rough meaning is "someone worthy of respect." No implication of "living Buddha." Some Western books also sometimes say "living Buddha" when they describe the Dalai Lama, or "god." This is totally wrong.
The Chinese want to control the future selection of the Dalai Lama. There is also the possibility there will no longer be any Dalai Lama-according to some information, the Chinese are thinking like that. Whatever they like, they can do. Nobody can stop them. But that won't affect the Tibetan mind. So it doesn't matter.
The Chinese certainly may recognize one Dalai Lama, but to the Tibetan people, that won't be the Dalai Lama. They will not accept him. The very institution of the Dalai Lama-whether it should continue or not-that's up to the Tibetan people. At a certain stage, the Dalai Lama institution will cease. That does not mean the Tibetan Buddhist culture will cease. The Tibetan Buddhist culture will remain, and should remain as long as Tibetan people remain. But institutions come and go, come and go.
The governments of the world could do more for Tibet, but they have their difficulties. China is a big nation, a very important nation, so you cannot ignore China. You have to deal with China. To isolate China is totally wrong. China must be brought into the mainstream of the world community. In the economic field, the Chinese themselves want to join, but we in the world community also have the moral responsibility to bring China into the mainstream of world democracy, which the Chinese people themselves also want. When we deal with China, we need to create genuine, mutual trust, and within that, we should make these wrong things clear. Certain matters of principle should be very firm, within the friendly atmosphere.
The greatest obstacle is Chinese suspicion, over-suspicion. So long as this suspicion remains, you can't solve this problem. So first remove suspicion, then close relations, close contact. Not confrontation, but rather persuasion and interaction.
Relations with China for these Western nations are very delicate, very complicated. Under such circumstances. Tibet is a small nation, bullied by the Chinese, and is suffering from human rights violations and destruction. The world's concern comes not from economic or geopolitical interest, but purely from human feeling and concern for justice. It is genuine support that comes from heart. It is a great thing.
There are a few reasons why there should be more and more support for Tibet. One is ecology. Because of Tibet's high altitude and dry climate, once the ecology is damaged, it takes a longer time to recover. The Chinese are very eager to exploit Tibet and the possibility of damage is great. Because so many important rivers have their source in Tibet, this would eventually affect large areas in this part of the world.
Second, Tibetan culture, Buddhist culture, creates a certain way of life, based on peaceful relations with fellow human beings, peaceful relations with nature, peaceful relations with animals. That kind of culture is necessary, useful, for the world at large. Such a cultural heritage, which can help millions of people, is now facing extinction.
Finally, if we believe in peaceful solutions through non-violence, then we should support the success of the Tibetan struggle, which has been a non-violent approach right from the beginning. If it fails, then it's a setback on a global level for a new pattern of freedom struggle through non-violence. The only way to solve conflict is through dialogue, through non-violent principles. Once the Tibetan non-violent struggle eventually succeeds, it can be an example of that.
Truth has its own strength. So as time goes by, something truthful starts to grow, becomes stronger and stronger. Like the Tibetan cause, the Dalai Lam's position regarding Tibetan Buddhism, or some of our activities in India. At the beginning, perhaps it wasn't very popular, but as time goes on, it becomes well accepted. When something is truthful, its truthfulness becomes clearer and clearer.
Sources:
Various interviews with the Dalai Lama
http://www.mcllo.com/Interviews%20Dalai%20Lama%20Dharamsala%20%5BMcllo%5D.html
It must be a great worry of yours that Tibetans will lose their connection with their culture-both those inside Tibet, and in a different way, the ones outside Tibet. It must be hard to keep the continuity.
Inside Tibet there are clear signs of the degeneration of the Tibetan traditions, and of moral principles. In recent years, there have been a number of murder cases in the Tibetan community in India. All of them took place among people newly arrived from Tibet. This shows the degeneration of the spirit of tolerance and self-discipline. And then in Tibet itself, there is gambling and also prostitution. There are many Chinese prostitutes, as well as some Tibetans. And also drugs-the refugee community has some, and it seems there are some drugs in Lhasa and the bigger towns in Tibet.
The Dalai Lama's main concern is the preservation of Tibetan culture. Tibetan political status is of course important, but to keep alive the Tibetan spirit, and the Tibetan cultural heritage. This not only benefits the six million Tibetan people, but also is of interest for the larger community-particularly, in the long run, to the Chinese. There are millions of young Chinese who are sometimes called the "Lost Generation." The Dalai Lama said he felt that particularly in the field of human values, they're completely lost. In that vacuum, Tibetan Buddhist culture can make a contribution.
Some Westerners-even some Tibetans-have told the Dalai Lama that they feel it needs some kind of modification. But there's no need of such things, as far as the basic Buddhist teaching is concerned. Buddhism deals with basic human problems-old age, illness, suffering. These things, whether in today's world or a thousand years ago, whether in India or China or America, they're always the same.
In any religious tradition, there should be two aspects: one is the cultural aspect, the other is the teaching or religious aspect. The cultural aspect, that can change. When Buddhism reached other countries from India, the cultural aspect adapted according to new circumstances. So we refer today to Japanese Buddhism, Chinese Buddhism, Tibetan Buddhism. Similarly, we will eventually have Western Buddhism. That, naturally, will come.
The basic teaching should be the same. For example, all authentic Tibetan scholars, whenever some important matter comes up, always rely on quotations of an earlier Indian scholar. Without that, we do not believe it's authentic. The teaching has been the same for 2,500 years. It's not correct to call Tibetan Buddhism "lamaism." With this incarnation, the Dalai Lama has been called, especially by the Chinese, "living Buddha," which is totally wrong. The Chinese word for "lama" means "living Buddha." But in Tibetan, the word "lama" is a direct translation of "guru." So "guru" and "lama" have the same meaning-someone who should be respected because of his wisdom, or because of the indebtedness one owes to him. So the rough meaning is "someone worthy of respect." No implication of "living Buddha." Some Western books also sometimes say "living Buddha" when they describe the Dalai Lama, or "god." This is totally wrong.
The Chinese want to control the future selection of the Dalai Lama. There is also the possibility there will no longer be any Dalai Lama-according to some information, the Chinese are thinking like that. Whatever they like, they can do. Nobody can stop them. But that won't affect the Tibetan mind. So it doesn't matter.
The Chinese certainly may recognize one Dalai Lama, but to the Tibetan people, that won't be the Dalai Lama. They will not accept him. The very institution of the Dalai Lama-whether it should continue or not-that's up to the Tibetan people. At a certain stage, the Dalai Lama institution will cease. That does not mean the Tibetan Buddhist culture will cease. The Tibetan Buddhist culture will remain, and should remain as long as Tibetan people remain. But institutions come and go, come and go.
The governments of the world could do more for Tibet, but they have their difficulties. China is a big nation, a very important nation, so you cannot ignore China. You have to deal with China. To isolate China is totally wrong. China must be brought into the mainstream of the world community. In the economic field, the Chinese themselves want to join, but we in the world community also have the moral responsibility to bring China into the mainstream of world democracy, which the Chinese people themselves also want. When we deal with China, we need to create genuine, mutual trust, and within that, we should make these wrong things clear. Certain matters of principle should be very firm, within the friendly atmosphere.
The greatest obstacle is Chinese suspicion, over-suspicion. So long as this suspicion remains, you can't solve this problem. So first remove suspicion, then close relations, close contact. Not confrontation, but rather persuasion and interaction.
Relations with China for these Western nations are very delicate, very complicated. Under such circumstances. Tibet is a small nation, bullied by the Chinese, and is suffering from human rights violations and destruction. The world's concern comes not from economic or geopolitical interest, but purely from human feeling and concern for justice. It is genuine support that comes from heart. It is a great thing.
There are a few reasons why there should be more and more support for Tibet. One is ecology. Because of Tibet's high altitude and dry climate, once the ecology is damaged, it takes a longer time to recover. The Chinese are very eager to exploit Tibet and the possibility of damage is great. Because so many important rivers have their source in Tibet, this would eventually affect large areas in this part of the world.
Second, Tibetan culture, Buddhist culture, creates a certain way of life, based on peaceful relations with fellow human beings, peaceful relations with nature, peaceful relations with animals. That kind of culture is necessary, useful, for the world at large. Such a cultural heritage, which can help millions of people, is now facing extinction.
Finally, if we believe in peaceful solutions through non-violence, then we should support the success of the Tibetan struggle, which has been a non-violent approach right from the beginning. If it fails, then it's a setback on a global level for a new pattern of freedom struggle through non-violence. The only way to solve conflict is through dialogue, through non-violent principles. Once the Tibetan non-violent struggle eventually succeeds, it can be an example of that.
Truth has its own strength. So as time goes by, something truthful starts to grow, becomes stronger and stronger. Like the Tibetan cause, the Dalai Lam's position regarding Tibetan Buddhism, or some of our activities in India. At the beginning, perhaps it wasn't very popular, but as time goes on, it becomes well accepted. When something is truthful, its truthfulness becomes clearer and clearer.
Sources:
Various interviews with the Dalai Lama
http://www.mcllo.com/Interviews%20Dalai%20Lama%20Dharamsala%20%5BMcllo%5D.html
Saturday, October 8, 2011
Tibet --Part II
What Have the Chinese Invaders Done to Tibet?
First, they ignored the Dalai Lama's suggestions about peaceful negotiations and self-rule for Tibet.
Second they continue to destroy the Tibetan plateau:
Forty seven years after the Chinese invasion, the Chinese have clear-cut over 75 percent of the forests, endangered the regions of major rivers in Tibet, over-harvested the rich resources of medicinal herbs, and caused desertification of the steppes through overgrazing. They have extracted various minerals in environmentally destructive ways. In their frenzied effort to introduce hundreds of thousands of new settlers into south central Tibet, they are threatening the ecosystem of that rich barley-growing region by draining its major lake to produce hydroelectric power.
Third, the Chinese threats to Tibetan cultural heritage, religious freedom and environment are very serious. Due to the massive Chinese population transfer, Tibet faces the threat of extinction, along with its unique cultural heritage of Buddhist spirituality. What China is doing to Tibet is a "cultural genocide."
When the 13th Dalai Lama visited China in the early 20th century, there was a large Manchurian community—even the Emperor was Manchurian. Almost exactly 50 years later, the Manchurian community was no longer there. It was completely assimilated. That danger is happening in Tibet now. The Tibetan picture is almost hopeless.
A Call for Solutions
The strength of Tibet is truth and justice, and a long-established culture based on Buddhism. Tibetans wanted to live in peace with Chinese, and have tried to maintain a non-violent policy. That is why the Dalai Lama had to be on exile. He said he had to escape from Tibet because he feared his people would resort to desperate violence if the Chinese took [him]as their prisoner. His responsibility is to "save Tibet," and "to protect its ancient cultural heritage," and his main concern is the Tibetan Buddhist culture, not just political independence. He said he could not seek self-rule for central Tibet and exclude the 4 million Tibetans in the two eastern provinces of Amdo and Kham. His middle-way approach means that Tibet could live with self-rule within China. This is genuine self-rule, not independence. Self-rule implies that China must stop its intensive effort to colonize Tibet with Chinese settlers and must allow Tibetans to hold responsible positions in the government of Tibet. China can keep her troops on the external frontiers of Tibet, and Tibetans will pledge to accept the appropriate form of union with China.
The Dalai Lama is a firm believer in the importance of democracy, not only as the ultimate goal, but also as an essential part of the process to achieve self-rule for Tibet. According to the Dalai Lama, with self-rule, Tibetans must take full authority and responsibility for developing industry, looking from all different perspectives, taking care of the environment, conserving resources for long-term economic health, and safeguarding the interests of Tibetan workers, nomads, and farmers. In reality, the Chinese have shown interest only in quick profits, regardless of the effect on the environment, and with no consideration of whether a particular industry benefits the local Tibetans or not.
To Change China and Bring Peace to the Region
For China to change its policy toward Tibet, it will take two things:
First, a Chinese leadership that looks forward instead of backward, that looks toward integration with the world and cares about both world opinion and the will of China's own democracy movement.
Second, a group of world leaders that listens to the concerns of their own people with regard to Tibet, and speaks firmly to the Chinese about the urgent need of working out a solution based on truth and justice. We do not have these two things today, and so the process of bringing peace to Tibet is stalled.
We must not lose our trust in the power of truth. Everything is always changing in the world. South Africa, the former Soviet Union, and the Middle East, for example. Now those regions still have many problems, setbacks as well as breakthroughs, but basically changes have happened that were considered unthinkable a decade ago. Many communist and authoritarian regimes have changed, including the Soviet Union, not by force but by their own people. These are very positive developments. China still has the same system, but the reality is that much is changing. Freedom of information, religious freedom and freedom of the press are much better. The Dalai Lama said man-made unrealistic systems would eventually return to a human, natural way, for we love freedom, even animals love their freedom. Naturally that trend is coming back, and there is hope for Tibet.
Today, quite a number of Chinese people are showing an interest in the preservation of Tibetan culture and spirituality. Tibetan spirituality is a very important part of the spirituality of China as a whole, and the preservation of Tibetan culture can enrich China. Millions of Chinese are traditional Buddhists, and many people in China are turning to Tibetan Buddhism.
Even though China is oversuspicious and very cautious, meeting face to face and having friendly discussions is very important. Some Chinese intellectuals, artists and writers are showing a proper understanding and are supporting the Dalai Lama's middle-way approach to solving the problem, which is not seeking independence but rather meaningful autonomy to preserve Tibetan culture, language and environment.
Tibetans' Reactions Toward the Dalai Lama's Approach
Some Tibetans now accuse the Dalai Lama of selling out their right to independence. Even his eldest brother is for complete independence and he always accuses the Dalai Lama of this. But his middle-way approach is actually in Tibet's own interest. Tibet is backward. It is a big land, quite rich in natural resources, but completely lacks the technology or expertise to exploit them. Tibet might benefit (more modernization)from being within China, provided it respects Tibet's culture and beautiful environment. The new railway into Tibet, for instance. This is generally speaking a good thing, very beneficial for development, providing it is not used politically.
China's Reactions
There are two opinions in China. Some say, once the Dalai Lama passes away, the whole Tibetan issue will die. Another opinion is that the grievance will still be there, or will even become stronger, but in the meantime there will be no one to guide and persuade Tibetans, so Tibet becomes more difficult to handle. Reality will answer which view is correct.
On Using Violence to Free Tibet
The Dalai Lama said using violence to free Tibet would lead to more violence, even though it may lead to more publicity. But the most important thing is that China and Tibet have to live side by side. In order to live harmoniously, in a friendly way, and peacefully in the future, the national struggle through nonviolence is very essential. Another important matter is that the ultimate agreement or solution must be found by the Chinese and Tibetans themselves. For that Tibet needs support from the Chinese people. There are more supporters amongst the Chinese. More and more Chinese are expressing their deep appreciation and their sympathy. If Tibetans take up arms, then they will immediately lose this kind of support.
Sources:
Various interviews with the Dalai Lama
http://www.mcllo.com/Interviews%20Dalai%20Lama%20Dharamsala%20%5BMcllo%5D.html
First, they ignored the Dalai Lama's suggestions about peaceful negotiations and self-rule for Tibet.
Second they continue to destroy the Tibetan plateau:
Forty seven years after the Chinese invasion, the Chinese have clear-cut over 75 percent of the forests, endangered the regions of major rivers in Tibet, over-harvested the rich resources of medicinal herbs, and caused desertification of the steppes through overgrazing. They have extracted various minerals in environmentally destructive ways. In their frenzied effort to introduce hundreds of thousands of new settlers into south central Tibet, they are threatening the ecosystem of that rich barley-growing region by draining its major lake to produce hydroelectric power.
Third, the Chinese threats to Tibetan cultural heritage, religious freedom and environment are very serious. Due to the massive Chinese population transfer, Tibet faces the threat of extinction, along with its unique cultural heritage of Buddhist spirituality. What China is doing to Tibet is a "cultural genocide."
When the 13th Dalai Lama visited China in the early 20th century, there was a large Manchurian community—even the Emperor was Manchurian. Almost exactly 50 years later, the Manchurian community was no longer there. It was completely assimilated. That danger is happening in Tibet now. The Tibetan picture is almost hopeless.
A Call for Solutions
The strength of Tibet is truth and justice, and a long-established culture based on Buddhism. Tibetans wanted to live in peace with Chinese, and have tried to maintain a non-violent policy. That is why the Dalai Lama had to be on exile. He said he had to escape from Tibet because he feared his people would resort to desperate violence if the Chinese took [him]as their prisoner. His responsibility is to "save Tibet," and "to protect its ancient cultural heritage," and his main concern is the Tibetan Buddhist culture, not just political independence. He said he could not seek self-rule for central Tibet and exclude the 4 million Tibetans in the two eastern provinces of Amdo and Kham. His middle-way approach means that Tibet could live with self-rule within China. This is genuine self-rule, not independence. Self-rule implies that China must stop its intensive effort to colonize Tibet with Chinese settlers and must allow Tibetans to hold responsible positions in the government of Tibet. China can keep her troops on the external frontiers of Tibet, and Tibetans will pledge to accept the appropriate form of union with China.
The Dalai Lama is a firm believer in the importance of democracy, not only as the ultimate goal, but also as an essential part of the process to achieve self-rule for Tibet. According to the Dalai Lama, with self-rule, Tibetans must take full authority and responsibility for developing industry, looking from all different perspectives, taking care of the environment, conserving resources for long-term economic health, and safeguarding the interests of Tibetan workers, nomads, and farmers. In reality, the Chinese have shown interest only in quick profits, regardless of the effect on the environment, and with no consideration of whether a particular industry benefits the local Tibetans or not.
To Change China and Bring Peace to the Region
For China to change its policy toward Tibet, it will take two things:
First, a Chinese leadership that looks forward instead of backward, that looks toward integration with the world and cares about both world opinion and the will of China's own democracy movement.
Second, a group of world leaders that listens to the concerns of their own people with regard to Tibet, and speaks firmly to the Chinese about the urgent need of working out a solution based on truth and justice. We do not have these two things today, and so the process of bringing peace to Tibet is stalled.
We must not lose our trust in the power of truth. Everything is always changing in the world. South Africa, the former Soviet Union, and the Middle East, for example. Now those regions still have many problems, setbacks as well as breakthroughs, but basically changes have happened that were considered unthinkable a decade ago. Many communist and authoritarian regimes have changed, including the Soviet Union, not by force but by their own people. These are very positive developments. China still has the same system, but the reality is that much is changing. Freedom of information, religious freedom and freedom of the press are much better. The Dalai Lama said man-made unrealistic systems would eventually return to a human, natural way, for we love freedom, even animals love their freedom. Naturally that trend is coming back, and there is hope for Tibet.
Today, quite a number of Chinese people are showing an interest in the preservation of Tibetan culture and spirituality. Tibetan spirituality is a very important part of the spirituality of China as a whole, and the preservation of Tibetan culture can enrich China. Millions of Chinese are traditional Buddhists, and many people in China are turning to Tibetan Buddhism.
Even though China is oversuspicious and very cautious, meeting face to face and having friendly discussions is very important. Some Chinese intellectuals, artists and writers are showing a proper understanding and are supporting the Dalai Lama's middle-way approach to solving the problem, which is not seeking independence but rather meaningful autonomy to preserve Tibetan culture, language and environment.
Tibetans' Reactions Toward the Dalai Lama's Approach
Some Tibetans now accuse the Dalai Lama of selling out their right to independence. Even his eldest brother is for complete independence and he always accuses the Dalai Lama of this. But his middle-way approach is actually in Tibet's own interest. Tibet is backward. It is a big land, quite rich in natural resources, but completely lacks the technology or expertise to exploit them. Tibet might benefit (more modernization)from being within China, provided it respects Tibet's culture and beautiful environment. The new railway into Tibet, for instance. This is generally speaking a good thing, very beneficial for development, providing it is not used politically.
China's Reactions
There are two opinions in China. Some say, once the Dalai Lama passes away, the whole Tibetan issue will die. Another opinion is that the grievance will still be there, or will even become stronger, but in the meantime there will be no one to guide and persuade Tibetans, so Tibet becomes more difficult to handle. Reality will answer which view is correct.
On Using Violence to Free Tibet
The Dalai Lama said using violence to free Tibet would lead to more violence, even though it may lead to more publicity. But the most important thing is that China and Tibet have to live side by side. In order to live harmoniously, in a friendly way, and peacefully in the future, the national struggle through nonviolence is very essential. Another important matter is that the ultimate agreement or solution must be found by the Chinese and Tibetans themselves. For that Tibet needs support from the Chinese people. There are more supporters amongst the Chinese. More and more Chinese are expressing their deep appreciation and their sympathy. If Tibetans take up arms, then they will immediately lose this kind of support.
Sources:
Various interviews with the Dalai Lama
http://www.mcllo.com/Interviews%20Dalai%20Lama%20Dharamsala%20%5BMcllo%5D.html
Wednesday, October 5, 2011
Tibet
Tibet emerged as a unified empire in the north-east of the Himalayas in the 7th century. In 1950 the People's Republic of China invaded Tibet, then negotiated the Seventeen Point Agreement with the newly crowned 14th Dalai Lama's government, affirming China's sovereignty, but granting the area autonomy. The Dalai Lama government fled to Dharamsala, India, during the 1959 Tibetan Rebellion, and established a rival government-in-exile. Afterwards, the Central People's Government in Beijing renounced the agreement and began implementation of the halted social and political reforms. During the Great Leap Forward between 200 thousand and 1 million Tibetans died, and approximately 6,000 monasteries were destroyed around the Cultural Revolution.
In 1980, General Secretary and reformist Hu Yaobang visited Tibet, and ushered in a period of social, political, and economic liberalization. At the end of the decade, however analogously to the Tiananmen Square protests of 1989, monks in the Drepung and Sera monasteries started protesting for independence, and so the government halted reforms and started an anti-separatist campaign. Human rights organisations have been critical of the Beijing and Lhasa governments' approach to human rights in the region when cracking down on separatist convulsions that have occurred around monasteries and cities, most recently in the 2008 Tibetan unrest.
Today, the PRC governs western and central Tibet as the Tibet Autonomous Region while eastern areas are mostly within Sichuan and Qinghai provinces. Once part of an independent Tibet, Amdo is now known to the Chinese as Qinghai; Kham has been divided into the Chinese provinces of Gansu, Sichuan, and Yunnan.
In Chapter 11 Pistono (2011) gave firsthand accounts of China's human rights abuses in Tibet. A nun in Lhasa told the author,"When we were in solitary confinement, we were whipped with the policemen's leather belts. Before they dragged us into the cells, I watched my two friends shocked by electric batons in their vaginas." There was a man whose head jerked uncontrollably from beatings in Drapchi Prison for shouting "Long Live the Dalai Lama." Many other political prisoners were tied to trees overnight during winter, or were forced to stand in the searing sun and beaten if they moved(p. 181). Following weeks of intensive "Patriotic Education" sessions in Drepung Monastery, Lhasa, a monk committed suicide, and others were arrested after they refused to denounce the Dalai Lama (p. 189).
In the third week of March 2008, there was a full-scale uprising against Chinese rule in Tibet, which had never seen since the 1950s. It began on March 10, on the 49th anniversary of the Tibetan Uprising preceding the Dalai Lama's fleeing into exile. Thousands of Tibetans --monks, nuns, nomads, poets, teachers, farmers, businessmen.... from Lhasa, Kandze, Xining, Chengdu, Kirti, Labrang, Machu, Nyarong, and elsewhere rose up to say that it is the Dalai Lama who represents their interests, not the Chinese government. The protests spread like wildfire all over the plateau. Most of the protests were peaceful, but some, notably those in Lhasa on March 14,turned violent. The Chinese authorities sealed off Tibet, kicking out foreign journalists and cutting off the Internet, and other telecommunication services. Despite the blackout, reports from thousands of Tibetans detained and cell phone images and videos of unarmed monks and farmers shot dead while they were peacefully demonstrating, and of imprisoned protesters being stopmed on and beaten with Chinese police's batons in Lhasa were quickly received by the world outside Tibet. The reports, images and videos only confirmed Chinese brutal force and intimidation against Tibetan peaceful protestors.
(pp. 209-211)
Sources:
http://en.wikipedia.org/wiki/Tibet
Pistono, Matteo. In the Shadow of the Buddha (New York, NY: Dutton, Penguin Group, 2011).
In 1980, General Secretary and reformist Hu Yaobang visited Tibet, and ushered in a period of social, political, and economic liberalization. At the end of the decade, however analogously to the Tiananmen Square protests of 1989, monks in the Drepung and Sera monasteries started protesting for independence, and so the government halted reforms and started an anti-separatist campaign. Human rights organisations have been critical of the Beijing and Lhasa governments' approach to human rights in the region when cracking down on separatist convulsions that have occurred around monasteries and cities, most recently in the 2008 Tibetan unrest.
Today, the PRC governs western and central Tibet as the Tibet Autonomous Region while eastern areas are mostly within Sichuan and Qinghai provinces. Once part of an independent Tibet, Amdo is now known to the Chinese as Qinghai; Kham has been divided into the Chinese provinces of Gansu, Sichuan, and Yunnan.
In Chapter 11 Pistono (2011) gave firsthand accounts of China's human rights abuses in Tibet. A nun in Lhasa told the author,"When we were in solitary confinement, we were whipped with the policemen's leather belts. Before they dragged us into the cells, I watched my two friends shocked by electric batons in their vaginas." There was a man whose head jerked uncontrollably from beatings in Drapchi Prison for shouting "Long Live the Dalai Lama." Many other political prisoners were tied to trees overnight during winter, or were forced to stand in the searing sun and beaten if they moved(p. 181). Following weeks of intensive "Patriotic Education" sessions in Drepung Monastery, Lhasa, a monk committed suicide, and others were arrested after they refused to denounce the Dalai Lama (p. 189).
In the third week of March 2008, there was a full-scale uprising against Chinese rule in Tibet, which had never seen since the 1950s. It began on March 10, on the 49th anniversary of the Tibetan Uprising preceding the Dalai Lama's fleeing into exile. Thousands of Tibetans --monks, nuns, nomads, poets, teachers, farmers, businessmen.... from Lhasa, Kandze, Xining, Chengdu, Kirti, Labrang, Machu, Nyarong, and elsewhere rose up to say that it is the Dalai Lama who represents their interests, not the Chinese government. The protests spread like wildfire all over the plateau. Most of the protests were peaceful, but some, notably those in Lhasa on March 14,turned violent. The Chinese authorities sealed off Tibet, kicking out foreign journalists and cutting off the Internet, and other telecommunication services. Despite the blackout, reports from thousands of Tibetans detained and cell phone images and videos of unarmed monks and farmers shot dead while they were peacefully demonstrating, and of imprisoned protesters being stopmed on and beaten with Chinese police's batons in Lhasa were quickly received by the world outside Tibet. The reports, images and videos only confirmed Chinese brutal force and intimidation against Tibetan peaceful protestors.
(pp. 209-211)
Sources:
http://en.wikipedia.org/wiki/Tibet
Pistono, Matteo. In the Shadow of the Buddha (New York, NY: Dutton, Penguin Group, 2011).
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