Mark Stern
Tibet, known as Xizang, has a long history of being both part of China and semi-autonomous until 1959. For short periods of time it was entirely independent. Until 1959 Tibet was a theocratic state ruled by the Dalai Lamas, with its own unique government, religion, language, laws, and customs. Tibet was a theocratic state ruled by the Dalai Lamas, with its own unique government, religion, language, laws, and customs. Monasteries held significant power and influence. Ninety-five percent (95%) of the population were serfs, living in poverty, suffering hunger and malnutrition, and subject to disciplinary measures, including torture, such as gouging out eyes and amputating limbs. Many were beggars and lived in filthy conditions.
In the early years of the People’s Republic, Tibet remained officially part of China but with fairly anonymous local rule under the Buddhist Lamas, with its own government, army, and international relations. In 1959 the USA CIA worked secretly with the Dalai Lama to break with the PRC and try for independence from China. Following a brief armed conflict, the Dalai Lama fled to India, and led a government in exile funded by the CIA.
China’s ended feudalism, unified the country, and brought modernization, improved healthcare, and education to Tibet. The PRC recognized the right to religious freedoms, and in fact teaches Tibetan language, music and customs in its school. The PRC has given wide freedom to religious practices along with recognized ethnic groups.
Tibet’s economy depends largely on agriculture. Forests and grasslands occupy large parts of the country. The territory is rich in minerals, but poor transport links have limited their exploitation. Tourism is an important source of revenue. Tourism and Beijing’s modernization drive stand in contrast to Tibet’s former isolation.
Since 1950, China has enacted a number of development projects and policy reforms in an effort to stabilize Tibet and boost investment. Chinese development projects have, as has, industrialization elsewhere in China, indeed, everywhere in the world, resulted in some deforestation, and pollution. In China those issues have been addressed more so than anywhere else in the world.
Local customs and traditions in Tibet have significantly evolved since 1950, influenced by Chinese policies and the enduring strength of Tibetan culture. Yet Tibetan culture remains deeply intertwined with Tibetan Buddhism. Religious practices like circumambulation (Kora) are still common. Tibetans have been able to preserve their language, traditional clothing, and cultural expressions like music and dance, and other aspects of their separate identity. Festivals like Losar (Tibetan New Year), Saga Dawa (celebrating Buddha’s life), and Shoton (yogurt festival) are still celebrated. Sera and Drepung remained active pilgrimage sites, with trucks arriving on holidays filled with Tibetans who had come to make offerings.
Chinese policies aimed at integrating Tibet have led to the migration of Han Chinese into the region. On the other side of the coin, many Lamas, monks, nuns, and devotees fled Tibet in 1959. Within the community of Tibetan exiles, largely from the former privileged class, there are two factions: those who simply ask for Tibet to remain a part of the People’s Republic of China but with greater control over its own affairs (the “Middle Way Approach”) and those who push for complete independence from China (“Rangzen”). It is my understanding that the Dahli Llama is not a supporter of a “Free Tibet” movement.
Today the International Community largely views Tibet as part of China. Indeed, no country openly disputes China’s claim to sovereignty. It is generally acknowledged that if independence were achieved, Tibet would likely be unable to govern itself and would be one of the most impoverished nations in the world. Hence, the question as to whether Free Tibet would benefit anyone but the religious oligarchy is a fair, if not a rhetorical one.
