Archive | July 2011

དྲ་རྒྱ་དང་ཟིན་བྲིས་སྐོར་ག་རེ་དགོངས་ཀྱི་ཡོད་དམ།

ལོ་གཉིས་ཙམ་གོང་ཝི་ཨོ་ཨེ་བོད་སྐད་ཀྱི་ཀུན་གླེང་ལས་རིམ་ཐོག་བོད་པའི་སྤྱི་ཚོགས་ནང་དྲ་རྒྱ་དང་ཟིན་བྲིས་སོགས་ཁྱབ་སྤེལ་གྱི་གནས་སྟངས་སྐོར་གླེང་མོལ་བྱེད་རྒྱུ་བྱུང་། དེའི་བརྙན་འཕྲིན་དེ་གཤམ་དུ་གཟིགས་ཐུབ། དེ་སྐབས་གཟིགས་མོ་བ་ཞིག་ནས་ཊུཝི་ཊར་རམ་འཕྲུལ་སྒྲའི་སྐོར་བཀའ་དྲི་གནང་བྱུང་། དེ་སྐབས་བོད་མིའི་ཁོངས་འཕྲུལ་སྒྲ་བེད་སྤྱོད་གནང་མཁན་ཉུང་ངུ་རེད། ལོ་འགའ་ཞིག་ནང་ཁྱེད་པར་དེ་འདྲ་བྱུང་ཡོད།

 

Dalai Lama Didn’t Have to Say “Can you Hear Me Now?” from Verizon Center

I wrote the following feeling after the recent Kalachakra teachings for the blog of the International Campaign for Tibet.

Dalai Lama Didn’t Have to Say “Can you Hear Me Now?” from Verizon Center

Bhuchung K. Tsering

http://weblog.savetibet.org

July 25, 2011

It was an awesome experience of 10 days of spiritual upliftment. I am of course talking about the just completed visit of His Holiness the Dalai Lama to Washington, D.C. during which he lectured on two Buddhist texts on self-improvement and bestowed the sacred Kalachakra Initiations.

Right from His Holiness down, everyone who had some knowledge of the preparation work, commended the outcome despite the very short preparation period that the organizer, Capital Area Tibetan Association, had and the initial apprehension that came with it. Even on the day His Holiness arrived in Washington, D.C. i.e. on July 5, 2011, some of us were at the teaching venue, Verizon Center, and hectic work was still underway. Some of the Center staff were in fact perplexed at how the preparation work was going on for they seem to make no sense of it. Part of their perplexity was because this event was different from any other event that had taken place there and its needs were unique, to say the least. I too wondered then, silently of course, how in the world would the programs begin in this very place the next day.

But programs began on the auspicious day of July 6, 2011 the birthday of His Holiness, and on July 16, 2011 when the last of the sessions was held there, the general opinion was that it was a deeply moving, spiritual experience. As I did my daily frequent rounds of the main concourse (which was bustling with people), the common refrain from people was, “This is awesome!” I should say that there were hiccups but that did not diminish the overall positive outcome. An indication of how others saw the event can be got from the words of a foreigner diplomat who expressed to me his amazement saying his embassy would not have been able to undertake such an event that well.

While the Kalachakra teachings themselves were special, to me the symbolism of the presence of descendants of Mahatma Gandhi and Dr. Martin Luther King Jr. on July 6, 2011 to celebrate the birthday of His Holiness was something that will continue to etch in my memory.

In any case, just imagine the magnitude. At an average, around 8000 people may have attended the teachings per day. The people at Verizon Center, the premier sports venue in the Nation’s Capital, said that this would be the second longest period of time any one organization had held events there. Considering the comparatively small size of the Tibetan population in the United States, this says something about people power. One can put this in perspective if we consider that the basic cost for renting the Verizon Center for a day was $ 75,000. An observer put it to me after hearing that the overall income from the events was over $ five million, the fact that the Tibetan community was able to raise this much of an amount is a good indication of the influence and power of His Holiness the Dalai Lama in the United States. While on this income, many people greatly appreciated the transparency when the organizers presented the financial statement on the final day. The excess of income over expenditure, which amounted to over $ one million, was allocated to international and local charities in the Washington, D.C. area with a portion going to Tibetan community projects. His Holiness has made it mandatory for organizers of his teaching events to publicly present a financial statement at the conclusion so that everyone knows what the income is and how any remainder fund was being utilized.

The business community, big and small, in and around the Verizon Center have benefited from this event. In fact, one enterprising individual, an African American, had become so creative that by the third day, he was selling bottled water outside one of the entrances (6th st. and F) shouting few words in Tibetan, “Gormo Chik” (one dollar) as well as the familiar greeting “Tashi Delek.” I spoke to him briefly one day and he said this was his trick of the trade, adding he could utter few words in Chinese, too.

This event also saw the use of social networking sites like Twitter and Facebook in a more assertive way. Just search for the hash tag #DalaiLamaDC to see how the twitter world was chatting about the various goings on. It looks like quite some people were tweeting as they were participating in some of the events.

The telecommunications firm, Verizon, which acquired the rights to name the center, used to have an advertising campaign, in which the catchword was, “Can you hear me now?” or as they say in Chinese, “Ni Ting Jian Wo Ma?” I think the message from the 10-day events by His Holiness the Dalai Lama has been heard loud and clear throughout the world, including in Lhasa, Beijing and Washington, D.C.

The Dalai Lama and the future of Tibet

 

Here is the text of my testimony at The Congressional-Executive Commission on China roundtable discussion hosted by Senator Sherrod Brown, Cochairman on

“The Dalai Lama: What He Means for Tibetans Today” held on Wednesday, July 13, 2011 from 9:30 a.m. to 11:00 a.m. at Russell Senate Office Building, Room 418. I look quite serious in the video recording.

 

The Dalai Lama and the future of Tibet
Bhuchung K. Tsering

I would like to address this issue by looking at the impact of the recent devolution of the authority of the Dalai Lama to an elected Tibetan leadership on the future of Tibet.

To begin with, why did His Holiness divest himself of his authority? I see there are three main reasons.

First, this is part of his long held aspiration to democratize the Tibetan community and to develop a system of democratic governance in the Tibetan polity. His Holiness has said that since his childhood, he had developed an admiration for democratic values.

Secondly, through the system of rule by elected leadership, His Holiness is enabling the Tibetan struggle to sustain itself even if there is no resolution to the Tibetan issue in the foreseeable future. He believes that the issue to be addressed concerns the six million Tibetan people and not the person of the Dalai Lama.

Thirdly, His Holiness has said that it looked hypocritical for him to be combining spiritual and political authority in himself when he was calling others to separate religion and politics.

What are the implications of the Dalai Lama’s decision to devolve authority? On the broader issue of the Dalai Lama’s historical bond with the Tibetan people, particularly the majority of them who are in Tibet, I do not foresee any changes in the future. He will continue to be revered by the Tibetan people and also regarded by them as their “source of refuge for this life and the next.”

The change is and will have an impact on the Tibetan political movement in exile. First of all, this will be a challenge to Dr. Lobsang Sangay, the newly elected Kalon Tripa, the Chairman of the Tibetan Cabinet, who will be assuming office in August. On the positive, this Kalon Tripa will be more powerful than anyone so far. But the changes also mean that the new Kalon Tripa will have to assume more responsibility, be more decisive and not to be seen pushing issues back into the Dalai Lama’s hands. He will also have to mold himself to be the Tibetan political leader, separate from the Dalai Lama. Also the Tibetan administrative system in exile, including the various offices connected with the Dalai Lama, will have to undergo the necessary repositioning under such a development.

At the people level, the Tibetan people in exile will also have to undergo a paradigm shift in their thinking and adapt to this new reality. They will have to learn to see the elected leadership as their political leaders.

Some of the implications of the Dalai Lama’s decision on the Chinese leadership’s policy are:

It challenges the Chinese authorities’ position on the dialogue process. To date, even though the nine rounds of talks between envoys of the Dalai Lama and the Chinese leadership have touched on issues connected with the rights of the Tibetan people, the official Chinese position is that the talks are not only with the private envoys of His Holiness the Dalai Lama and are about his return.

There is a situation where the directly elected leader of the Tibetan people take the helm of the direction of the movement, there will be more voices that are there which may not be there currently which will be having an impact on the future policies of the Tibetan administration if there is no solution during that time.

It thwarts China’s plans for the future Dalai Lamas. Despite their position that the Dalai Lama should stay away from politics, the Chinese authorities have been putting a long-term plan into action with the intention of controlling the process of the reincarnation of the next Dalai Lama to serve their political ends. Accordingly they have formulated regulations saying that only the Communist Party can anoint the highest Tibetan religious leader (not understanding the obvious contradiction), or in recent days even commanding that the Dalai Lama should be reincarnated irrespective of what the present incarnation is saying. Therefore, this decision of the Dalai Lama to break away from the historical role of the institution has effectively thwarted any such Chinese plans.

It bursts the myth about the return of the “Old Society”: One of the scare tactics that the Chinese authorities continue to use among Tibetans in Tibet to maintain control is to project the period during independent Tibet (referred to as the “old society” as opposed to life under China, which is the “new society”) as horrendous, and to say that the Dalai Lama’s aim is to restore the “old society.” The Dalai Lama’s decision including the removal of the name of the government of Ganden Phodrang (that ruled Tibet) from the present Administration in exile takes away the opportunity for the Chinese to continue resorting to this myth.

There is one interesting impact that the Dalai Lama’s devolution of his authority would have on his relationship with the governments throughout the world. Internationally, governments should now find it easier to have a simple, transparent and clear position towards the Dalai Lama than in the past.  To date, quite a few governments have tried to overcome the perception of being seen as dealing with Dalai Lama the political leader by formally regarding him as a spiritual leader only. Now that the Dalai Lama has divested himself of his political position, unless politics kick in governments should find it easier to have a formal relationship with him as an eminent religious leader.

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