Sakya Trizin announces historic changes in the lineage’s succession system

Sakya Trizin announces historic changes in the lineage’s succession system

Bhuchung K. Tsering

The head of Sakya lineage of Tibetan Buddhism, the Sakya Kyabgon also known as Sakya Trizin (Throne holder of Sakya), has announced major and historic changes to the system of heading the lineage. Traditionally, the title of Sakya Trizin is passed between the two Palaces, known as Dolma Phodrang and Phuntsok Phodrang, that are descendants of the founder of the lineage. The present Sakya Trizin is from Dolma Phodrang while the head of the Phuntsok Phodrang currently resides in the United States. The title is held for lifetime.

In an address to the gathering on December 11, 2014 at the Sakya Monlam, the Sakya Trizin announced an agreement reached between the two Palaces that said in the future all sons of the two families will be eligible to lead the lineage, based on seniority and the required spiritual educational qualification. The title will be held for a period of three years and transferred thereafter to the next senior son.

The Sakya Trizin said the agreement was reached between the two Sakya masters on May 8, 2014 and subsequently, His Holiness the Dalai Lama was informed and gave his support and blessings to this.

The Sakya Trizin announced that the new system would be implemented from 2017.

Here is a video of the Sakya Trizin making the announcement.

The Dalai Lama and 25 Years after the Nobel Peace Prize

The Dalai Lama and 25 Years after the Nobel Peace Prize

Bhuchung K. Tsering

Weblog.savetibet.org

December 10, 2014

On December 10, 2014, lovers of peace, friends, well-wishers and followers of His Holiness the Dalai Lama celebrate the 25th anniversary of the bestowal of the Nobel Peace Prize to him.  His Holiness is of course is in Rome to participate in the Nobel Peace Laureates Summit, which has now been relocated there.

It is a cliché to say what a difference 25 years can make. But in the case of His Holiness the Dalai Lama, these two and a half decades have indeed cemented his place as a statesman and a conscience of the world.  Today, the Dalai Lama and peace/compassion have virtually become synonymous.

In 1989, I was working in Dharamsala and so was part of the collective Tibetan rejoicing of the event.  We, at least I, then interpreted the prize solely in the context of Tibet, and Tibet alone.  We saw this as Tibet’s day in the sun. Fast forward to 2014 and  I reread His Holiness’ acceptance speech (of December 10, 1989) as well as his Nobel lecture (of December 11, 1989), and the Presentation Speech by Mr. Egil Aarvik, Chairman of the Norwegian Nobel Committee.  I now have a fresh perspective of the expanse of the Dalai Lama’s impact.

His Holiness’ remarks in Oslo in 1989 appear to me as the germinating ground for the philosophy for which he has become well-known today.  This includes his dialogue with the scientific community, his adherence to nonviolence, and, above all, his three main commitments: promotion of human values, promotion of religious harmony and promotion of Tibetan culture.

Let me expand. Read More…

Thanksgiving Day, the Dalai Lama and the United States

Thanksgiving Day, the Dalai Lama and the United States
Bhuchung K. Tsering
http://Weblog.savetibet.org
November 25, 2014

Every November, Americans celebrate a noble occasion, Thanksgiving Day, when we are encouraged “to count our many blessings.” This year Thanksgiving Day falls on November 27, 2014.

Since the day comes a few weeks after yet another successful visit by His Holiness the Dalai Lama to the United States (as well as Canada), I want to offer thanks to the democracy and freedom of this country that enables His Holiness to make his visits and the opportunity it provides to Americans to benefit from his wisdom.

hhdl capitol

Although we take visits by the Dalai Lama to the United States for granted today (compared to some other countries that have to capitulate to direct and indirect pressures from China) things were not always that way. His Holiness first began visiting the United States in 1979 but there were efforts many years before that for him to be in this country.

Some recently declassified United States Government documents that include communications exchanged between the White House, the State Department and the United States Embassy in India, way back in 1970, about a possible visit by the Dalai Lama gives us a taste of the decision making process then. Although it is unfortunate that His Holiness had to wait for nine long years following those deliberations, yet it is revealing to see how different organs of the United States Government approached the issue. Read More…

China’s Corruption Inspection Team Finds What Tibetans Already Knew

China’s Corruption Inspection Team Finds What Tibetans Already Knew
Bhuchung K. Tsering

http://weblog.savetibet.org
November 5, 2014
The report from Lhasa about the visit there by the central inspection team and finding corruption at grass roots level, and remarks by the Tibet Autonomous Region Party Secretary Chen Quanguo warning cadres who continue to be loyal to His Holiness the Dalai Lama is interesting in a few ways.
First, here is a summation of the report. The official Tibet Daily carries a report on November 5, 2014 about the findings of an inspection team of the CPC Central Commission for Discipline Inspection (CCDI), which was in the Tibet Autonomous Region from July 25 to September 24, 2014. It quotes Ye Dongsong, head of the inspection team, as saying, “Some officials have failed to take a firm political stand and some grass-root officials in the region were found to have serious corruption issues.” Apparently, the team collected the information by “interviewing some people, receiving letters from the public, receiving phone calls, personal visits, and looking at and reading relevant documents.”

It is good that the authorities are finally realizing something that has been an open secret among Tibetans in Tibet for many decades; corruption is rampant and even routine tasks that are expected from any official cannot be performed without going through the Takgo (“back door”). Therefore, finding “serious corruption issues” will not be a surprise to the Tibetans, but they will now be waiting to see how the authorities will be following up on this. Ye is quoted as reiterating that on the issue of anti-corruption campaign, Tibet will not enjoy any special privileges. But a belief among the Tibetan public is that the authorities will not be prosecuting any of these officials as they are also the ones who mouth slogans of loyalty to the Chinese Communist Party. So far the trend is for the authorities to specifically reward those officials who are criticized by the public because this was taken as an indication that these officials are upholding party lines (and conversely demote those who are praised by the people).

The Tibet Daily reports Chen Quanguo, Party chief of the Tibetan Autonomous Region, as accepting the team’s findings saying that they were “factual and comprehensive” and have “woken us up from the sleep of ignorance.” Read More…

Mind Your Tibetan Language

Mind Your Tibetan Language

Bhuchung K. Tsering

During the ongoing Tibetan parliament session when the work report of the Department of Education was being discussed there were some discussion on an issue that comes up frequently in the Tibetan society; the need to preserve and promote the purity of the Tibetan language. In the parliament, specific incidents involving parent-child interaction as well as specific words were highlighted in this discussion to stress the importance.

While I am all out for Tibetans, both students and non-students, to be fluent in the Tibetan language, I wonder whether we are missing the wood for the trees when we assume that usage of non-Tibetan words along with Tibetan may be the main impediment. I fear by doing so, we may not be tackling the real problem in promoting the better usage of Tibetan among the younger generation.

In general, if we look at the history of development of major world languages we can see that they have all benefitted from welcoming foreign words that have eventually become an integral part. We are all familiar with the English language, which has taken much from other languages, mainly European but also Hindi, too. A common example would be “jungle” for “forest”. What we know of as the English language today has imported much from German, French, Hindi, Latin, etc. Similarly, from the little that I know of, incorporating words from the Persian languages has also enriched some Asian languages.

Therefore, I do not see it as a negative solely because Tibetans use additional foreign words. In fact, if we are objecting to a word merely because it is non-Tibetan, then we may become guilty of an isolationist position. Also, if we have to strictly go by this rule then I wonder how the usage of the mantras in Sanskrit that is prevalent in the Tibetan Buddhist prayers can be explained. Should we not be striving to recite them purely in Tibetan?

I am of the opinion that for certain technical terms that do not have a Tibetan equivalent as yet, we might want to see if we can incorporate the foreign terms that are already there. A case in point would be “email” which has more or less become an international word. And, didn’t Thakjug clearly say, “If the symbols are correct, but if it is difficult to pronounce, then use the one that is easier to pronounce.”

However, I would object to usage of certain Chinese terms that have political implications e.g. using Zhongguo for China rather than Gyanak.

The real problem, as I see it, in the challenge to children embracing the Tibetan language fully could be because to them it is a buyer’s market. On a daily basis they have a plethora of choice, whether print, radio, TV or film, in other languages that might appeal to them rather than in Tibetan. The little that is out there in Tibetan, methinks, still is not up to the mark in becoming attractive and child friendly. There are hardly any cartoon or films for children in the Tibetan languages; the few magazines that are out there highlighted as being for children uses terms that are not age appropriate, thus defeating the very purpose for which they are being published.

Therefore, when children are provided with these many choices how can they resist being influenced by other languages, whether, English, Nepali, German, Chinese, French or whatever.

These are my thoughts on a Saturday evening.

 

 

 

 

Kiss & Ride at Meeting Point

 

 

One aspect of developed societies that I admire is that they try to look at ways to enhance the life of people even at the simplest level. This is done both through use of available resources (which might be a challenge to developing or poorer countries) or through sheer ingenuity with minimum need of resources (which could be copied by any society).

 

kissnride                                                                                       kiss and ride

Today, I was returning home from work on the subway and as I was waiting for my wife to pick me up at the usual spot in the “Kiss & Ride” area outside our metro stop, I began to ponder over such matters.  “Kiss & Ride” area is literally where people come to drop off or pick up their family members or guests while greeting them with a kiss. In this area, lanes are supposed to be clear of parked cars so that there is a constant movement enabling more people to avail themselves of this opportunity.  It enables people not to have to go to a parking spot.

 

DCF 1.0                                                                                       meetingpoint

The “Kiss & Ride” area seems to be common in the United States as well as some other countries.  In Europe I have noticed another creation that has enabled individuals not to be lost while going to visit a friend or a stranger in a new town.  Many of the train stations there have a designated “meeting point” (Treffpunkt in German) with a clearly marked sign that enables the individuals to decide as their point of meeting.  All the authorities did was designate a spot at the station as the place and placed a sign nearby and that enables people to never having to ask “Where were you all these time?” afterwards.

Understanding Phunwang

Understanding Phunwang

Bhuchung K. Tsering

 

This photo was posted on one of the Tibetan websites.

This photo was posted on one of the Tibetan websites.

On March 30, 2014 we saw the passing away of Bapa Phuntsok Wangyal, a formidable figure in Tibetan history. This blog is about the reaction by the Tibetan community about him.

In December 2009, following the passing away of Ngapo Ngawang Jigme, I wrote,

“If we were to choose the three most prominent Tibetan personalities in Tibet in the post-1959 period, Kasur Ngapo would be one of them. The other two would be the previous Panchen Lama and Bapa Phuntsok Wangyal. All three of them came in the same time in history but under different circumstances. Within the Tibetan society, at different times in history there have been different opinions about the three personalities.

“The Panchen Lama has, however, made it abundantly clear at all times that he has been striving for the benefit of the Tibetan people. In particular, his position, as spelled out in writing, includes his 70,000 character petition to the Chinese government on the plight of the Tibetan people and his public talks given in the 1980s. Bapa Phuntsok Wangyal has also made his position clear through the book, “A Tibetan Revolutionary” as well as through his petitions to the Chinese government in recent times.”

For the past several days, I have been reading the reaction of the Tibetan people outside of Tibet, written in Tibetan as well as English. While the majority of them were positive about Phunwang’s legacy, there were some who were vociferously negative, including calling him a traitor.
How do we judge an individual whose background itself was part of the complex history of Tibet? Even the simple fact that Phunwang, although being a Tibetan, could only enter the territory governed by the then Tibetan Government in the 1950s after seeking its prior permission is part of this complexity.

His Holiness the Dalai Lama has talked about his personal interaction with Phunwang, both while in Tibet and even after coming to India (via telephone conversations, which might be news to some) and has drawn a conclusion of his legacy; offering admiration at Phunwang’s dedication to the Tibetan people.

Irrespective of how one might interpret Phunwang’s initial involvement in the Tibetan-Chinese relationship, it is certainly true that from among the Tibetans in Tibet, after the former Panchen Lama, it was Phunwang who raised the strongest voice (until his death) for the Tibetan people with the Chinese leaders.

What do Tibetans in Tibet think about Phunwang?

It seems there have been lots of posting on Weibo by young Tibetans about Phunwang, many calling him a “witness to history.” There were also reports of mourning for him in Tibet.

I looked at some of the web portals from Tibet that is accessible to those of us outside. A posting in Tibetan on one website said,

“In short, Bawa Phuntsok Wangyal’s entire life was endowed with a thousand rays, making sincere and courageous efforts at all levels for the development and enrichment of his fatherland, the Land of Snow Mountains, transforming it into a modern Land of Snows while overcoming different challenges. It is a lesson that the latter generation needs to learn and understand.”

Another website, posted a poem that Phunwang had written, which said the following, among others:

“I lost freedom for the sake of freedom

Although devoid of freedom, (I) have freedom”

There was a posting on the website, www.tibetcul.com that had Phunwang’s biography and also had comments from readers, both positive as well as criticism, which were more general than specific.

A posting in the New Youth website said:

“There is no way history will forget you. Each of the footprints that you have left on the snow is a stone pillar left in the minds of the Tibetans.“

Tibetan writer Woeser’s shared her views on Phunwang to Radio Free Asia’s Tibetan service in which she called him a “Lapchen ki Mina” (a personality with great stature) and said all his life he had worked for the interest of his people, sacrificing his personal interest.

She said the youth in Tibet had great respect for Phunwang, calling herself as being among those who were greatly inspired by his life.

Therefore, it may be that those of us living in freedom need to pause before passing judgment on Phunwang la based on our cursory understanding and try to see why our brethren in Tibet admire him.

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