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.
Bhuchung K. Tsering
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…
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.
On this day, February 27, in 2009, Tapey, a Tibetan monk, committed self-immolation in Tibet and since then 127 Tibetans have self-immolated in different parts of Tibet and China, with the common message of yearning for the return of their revered leader, His Holiness the Dalai Lama and for freedom, including religious freedom, in Tibet.
Today, the United States released its annual report on the state of human rights for 2013 all over the world; on Tibet they found that the Chinese Government “engaged in the severe repression of Tibet’s unique religious, cultural, and linguistic heritage by, among other means, strictly curtailing the civil rights of China’s ethnic Tibetan population, including the freedoms of speech, religion, association, and movement.”
The above convey the gravity of the current situation of the Tibetan people in Tibet. The Dalai Lama has been leaving no stone unturned in his endeavor not only to look after the present and the future spiritual and social welfare of the Tibetan people, but also to make Buddhism relevant to the 21st century.
During the visit of His Holiness to Washington, D.C. and California in February 2014 (as I write this he is on his way to Minnesota to continue his effort), while there was widespread positive response from the American public, there were also some people in California who organized protests under the banner of “International Shugden Community”. Read More…
About a Tibetan at the Library of Congress in Washington, D.C
Bhuchung K. Tsering
Those who are familiar with the Library of Congress in Washington, D.C., particularly its Asian Division, would be aware of its documents on Tibet, whose Tibetan-language collection is said to be one of the largest in the West. The collection ranges from Tibetan Buddhist scriptures to a Tibetan Almanac of 1762. It is interesting that this almanac is for the Water Horse Year in the thirteenth Rabjung cycle and is part of the Rockhill Tibetan Collection. William Rockhill was an American diplomat who had a good collection of Tibetan materials during his time in China in the early 20th century.
As the Library of Congress itself explains, “The Tibetan collection of the Library of Congress began in 1901 with a presentation of 57 xylographs and eight manuscripts acquired by William Woodville Rockhill, U.S. Minister to China, during his travels in Mongolia and Tibet from 1888 to 1892. Between 1901 and 1928 approximately 920 original xylographs and manuscripts were acquired for the Library primarily by Rockhill, Berthold Laufer, and Joseph Rock. Currently, the collection is one of the largest in the West, consisting of approximately 9,000 volumes, made up of hundreds of individual titles.”
However, there is a Tibetan in the Library of Congress about whom you may not have heard. Even I, who have been visiting the Library of Congress of and on for the past several years knew of the Tibetan just recently. He is in the Library’s Thomas Jefferson Building, one of the buildings near the Capitol.
This Tibetan is one of the 33 “ethnological heads” that are serving as keystone ornaments on the first story and is located on the West front , facing the Capitol.
I will let the Library of Congress expand on this.
“One of the Jefferson Building’s most striking exterior features are the thirty-three ethnological heads that surround it, serving as keystone ornaments of the first story windows. Otis T. Mason, curator of the Department of Ethnology in the National Museum of Natural History, Smithsonian Institution, was the special advisor for this project. In Herbert Small’s 1897 Handbook of the New Library of Congress, this undertaking is described as “the first instance of a comprehensive attempt to make ethnological science contribute to the architectural decoration of an important public building.”
“The heads themselves, created by William Boyd and Henry Jackson Ellicott, were based on information provided by Professor Mason. The list of the races represented, as described by Small, and the location of the keystones follow.
Starting at the north end of the front entrance pavilion, the first head is that of a Russian Slav, located beneath the portico bust of Demosthenes. Continuing across the west front, the heads are: Blonde European; Brunette European; Modern Greek; Persian (Iranian);
On the south side: Circassian; Hindu; Hungarian (Magyar); Semite, or Jew; Arab (Bedouin); Turk
On the east side: Modern Egyptian (Hamite); Abyssinian; Malay; Polynesian; Australian; Negrito (Indian Archipeligo); Sudan Negro; Akka (Dwarf African Negro); Fuegian; Botocudo (South America); Pueblo Indian (Zunis of New Mexico);
On the north side: Esquimaux; Plains Indians (Sioux, Cheyenne, Comanche); Samoyede (Finn); Korean; Japanese; Ainu (northern Japan);
On the west front: Burman; Tibetan; Chinese”
Whether or not this “Tibetan” resembles a Tibetan, I am still wondering why a Tibetan was chosen to be part of the Library of Congress’s “ethonological science” collection. Also, I wonder what the background story is and who was the Tibetan model.
My thoughts after reading Tsering Wangmo Dhompa’s “A Home in Tibet”
Bhuchung K. Tsering
In the post 1959-Tibetan society, belonging and identity play a critical role in shaping the psyche of the Tibetan people. For Tibetans of the pre-1959 generation, the sense of belonging is more dominant; they have memory of their lives in Tibet before the Chinese and are clear about where they belong. For example, for Tibetans who had escaped out of Tibet in and after 1959, a critical reason for wanting to regain their homeland is because they “belong” there and would like to return, mentioned in Tibetan simply as, “Bod la lok.”
For the post-1959 generation of Tibetans, the sense of identity plays an equal if not greater role. Those who have been born and brought up in Tibet are overwhelmed by the direct and indirect attempts to provide them with a “Chinese identity.”
Those of this generation in exile are constantly posed with the question of self-identity; what is our identity? Who am I? Do we belong to something? This sense is all pervasive among the younger generation of Tibetans; it does not matter whether they are stateless, refugees, or individuals who have acquired citizenship of other countries. All acquired identities were subordinate to the dominant perception that “I am a Tibetan.”
These Tibetans nevertheless are undergoing the same experience of exploration of their own roots, both literally and psychologically. They have found different ways of expressing their feelings; in the immediate post 1959 period direct political activism was the dominant approach. The young Tibetans are also taught to identify themselves with Tibet in all aspects of their upbringing. Among the first song and dance routine that a majority of Tibetans in exile learnt was one popularly referred to as “Sildan Gangri’ that begins like this: “Surrounded by cool snow mountains; is the pure land of Tibet.”
Tsering Wangmo Dhompa’s “A Home in Tibet” is, to me, an encapsulation of these two types of mindsets among Tibetans. Through her mother’s story she expands on the quest for belonging while her own story is that of searching for her identity.
In the prologue, Tsering Wangmo writes about her mother, “All of her exile life she waited to return home. She spoke of exile as something that would be expunged over time. When this is over, we can go home.”
But as she details, her mother passed away in a tragic road accident and was not able to fulfill her aspiration of returning to her homeland.
Therefore, Tsering Wangmo’s journey to what is essentially her mother’s homeland in Tibet (because she herself was born in exile) is both a search for her own roots as well as fulfilling the unfulfilled desire of her mother. Read More…
Here is my reaction (originally posted on the blog of International Campaign for Tibet) to this Chinese official’s rhetoric on Tibet.