Frustrated on the path of nonviolence

FRUSTRATED ON

THE PATH TO NONVIOLENCE

ANECBy Dr. Mary Gendler (Psychologist) Chief Resource Person

“Everyone wants and needs peace on the earth, so why do people make those weapons of violence?”

“If there is no nonviolence, then what will happen to the world?”

Composed and edited by Dr. Mary Gendler

“Frustrated on the path to Nonviolence”

REPORT ON ACTIVE NONVIOLENCE EDUCATIONAL

SEMINARS WITH STUDENTS THROUGHOUT THE TIBETAN SETTLEMENTS IN INDIA 1995 - 2010

What Tibetan children in India think and feel aboutthe continued use of Nonviolence to further their cause

to free Tibet,as well as ideas of how to further economic

developmentand maintain Tibetan culture in occupied Tibet

Frustated on the path to nonviolence

Forward by Dr. Mary Gendler This report is dedicated to the Tibetan exile community in India who, since 1995, with great trust and generosity, has opened its doors to two Westerners wishing to introduce them to new ways of practicing nonviolent struggle. Beginning with His Holiness, the Dalai Lama, and continuing with the Prime Minister, Ministers of various departments including the Departments of Internal and International relations, Security, Education, and Health, we have been greeted with warmth, and aided with organizational help. More specifically, it is dedicated to the wonderful Tibetan students who have vigorously and cheerfully participated in the workshops on active nonviolence.

To all of you we say: we admire your commitment to nonviolence, and we admire your determination to maintain your culture, your religion, your distinctiveness, in a world which is fast becoming much too homogenized. Following the path of nonviolence in order to regain your country is a courageous, moral, and smart thing to do, even though the odds are great, and the opponent seemingly invincible. With regards to using violence, one has only to look at the Uighurs, or the Palestinians to see that violence has not succeeded in advancing their cause of freedom. But you should know that even if China succeeds in overwhelming Tibet with Chinese people and Chinese culture, the Tibetan people will never perish. For if you, in exile, follow the advice of one student who counseled, “hold tight to your culture, and never let it go”, just as the Jews have survived in diaspora for two thousand years, so can you! And to what another student said, “nothing can destroy the human spirit”, we say “right you are!” Our work with you and with your whole community has enriched our lives more than you can ever know. In our faith tradition, Judaism, we have an important tenant which in Hebrew is called “Tikkun Olam”, to repair the world. We are all commanded to do our part in this repair. We have been blessed to be able to share our knowledge with you, for we believe that your cause is just, and we admire your efforts to struggle nonviolently. We thank you all for letting us into your community so trustingly. We hope that some of the seeds which we have sown will germinate, and give rise to a successful nonviolent struggle, so that your dreams of returning to Tibet will be realized, and you will, indeed, “become a blessing.”


“Participant observer” is a term first used by social scientists in the 1920's. It refers to someone who, while actively participating in an activity or project, also manages to observe and record some of the history and process of what was happening. It is a rare skill, and the valuable results of its effective practice are impressively documented in Dr. Mary Gendler's revealing report. These findings are derived from more than 15 years during which, for some weeks nearly every year, we have spent time in India introducing the Tibetan exile community to elements of strategic nonviolent struggle, a Western, pragmatic complement to the Dalai Lama's inspiring advocacy of compassion and nonviolence.

During this transitional period, the Tibetan exile community faces fresh challenges, both external and internal. All the more important, then, are a clear understanding of the possibilities of strategic nonviolent struggle for the Tibetan cause, together with some sense of the attitudes and questions of the coming generation. The case studies here cited, together with the detailed record of Tibetan students' reactions to these situations, offer to policy makers and concerned individuals invaluable insights into the realities of how young Tibetans today regard nonviolence.

As for Mary, so for me have these 15 years been a personally compelling experience. For nearly 20 years previously, I offered annually for seniors at Phillips Academy, Andover, a college preparatory school, an academic course on Nonviolence in Theory and Practice. To adapt this course for a markedly different set of students living in strikingly different conditions was itself quite a challenge. It was also an opportunity to draw from still earlier years of my involvement with Dr. Martin Luther King, Jr., the civil rights movement, and the war resistance movement.

Now add to this the privilege of working with Kalon Tripas Sonam Topgyal and Samdhong Rinpoche, His Holiness' Private Secretary Tenzin Geyche, the honor of regular meetings with the Dalai Lama, the opportunity to collaborate with Mary, and now the promised continuity by the Active Nonviolence Education Center (ANEC), the NGO directed by Tenpa C. Samkhar. To see that these personal satisfactions have also yielded this valuable material, so impressively reported and categorized by Mary, fills me with both gratitude and humility for having been granted the opportunity to participate in this tikkun olam, this small effort towards helping the world move a bit closer to its Divine/human possibilities.

Forward by Rabbi Everett GendlerFrustated on the path to nonviolence

Frustrated on the path of nonviolence

Dr.Mary Gendler and Rabbi Everett Gendler are today much loved, adored and revered house hold names in a relatively large segment of the Tibetan community in exile. This spontaneous, deep seated love, adoration and reverence stem from their long standing dedication, support, perseverance, and solidarity for the just Tibetan

national cause for which they have left no stone unturned and no string un-pulled for the past over nearly two decades. The Gendlers' contribution to the dissemination, promotion and consolidation of the Tibetan People's just struggle for restoration of their basic human rights, liberty, cultural and spiritual survival remain ever unshakable and undeviating. We derive tremendous inspiration and courage from their steadfast, indefatigable dedication and allegiance in upholding and promoting TRUTH AND NONVIOLENCE in a world torn by deep seated hatred, animosity, vengeance and violence.

It was in 1995 that Dr. Mary Gendler and Rabbi Everett Gendler undertook a most memorable and historic ten day trip to Chinese occupied Tibet behind the impenetrable iron curtains. Little did the Gendlers know that this short but real significant ten day trip to Tibet would be a crucial turning point in their life. During their brief stopovers in Lhasa, Shigatse and a couple of other notable Tibetan towns, the Gendlers observed nothing but profound sense of frustration, despair, sadness and shock in the minds of the innumerable Tibetans whom they came across and shared and exchanged innermost feelings and observations pertaining to the then ground reality situation inside Tibet under Chinese occupation – a promised “Socialist Paradise” turned into a veritable “Hell on Earth” ! There were in fact few who literally seemed pushed to the edge of feeling that faithful, steadfast adherence and

Date: 1st January, 2013Introductory Note by: Tenpa C. Samkhar ( Mr.) (Executive Director – ANEC )Former Cabinet Secretary for Political Affairs/ Former CTA Health Secretary

P.T.O.

commitment to the path of peace and nonviolence for many painful decades had rather betrayed them in some ways in their struggle to confront a most repressive, ruthless, authoritarian regime like the PRC.

As a well experienced and licensed psychologist in the United States, Doctor Mary Gendler could easily sense the precise pulse of the then existing ground reality situation inside Chinese occupied Tibet and also knew where an effective healing resort could be found. Rabbi Everett Gendler – a rare legacy of the internationally renowned Peace and Nonviolence Activist and immortal US Civil Rights leader Reverend Martin Luther King Junior, was always by Dr. Mary Gendler's side as an ever undeterred, colossal morale booster to her !

With the gracious support and consent of His Holiness the Dalai Lama and the exile Tibetan Cabinet and Parliament, the Gendlers launched a cogent, unflinching program of training Tibetans from all walks of life and backgrounds on Active Nonviolence Strategies which instilled tremendous courage, hope and optimism in the minds of thousands. The Gendlers also played a pivotal role in setting up ANEC and today Dr. Mary Gendler and Rabbi Everett Gendler remain untiring, invaluable Chief Resource Persons of ANEC during all major ANEC workshops and open public forum discussions.

In her amazingly revealing and fabulous Report captioned: “FRUSTRATED ON THE PATH TO NONVIOLENCE” Dr. Mary Gendler facilitates a rare and precious insight into the truly inspiring and thought provoking feed backs and questions that she and Rabbi Everett Gendler received from the many young, energetic participants on whose shoulders fall the herculean but noble and sacred responsibility of saving, promoting and consolidating the unique, priceless identities of a distinct nation and a people that today remain on the very brink of total and systematic assimilation and annihilation in the hands of a merciless, repressive and hard line totalitarian regime behind the massive iron curtains.

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Table of contents.

1. Background and format of the program………………….p.

2. Goals……………………………………………………..p.

· Students and schools.

· Format of the monograph

· Format of our teaching

· Small group exercises, case studies, activities, and additional

questions

3. Trouble in the Hinterlands of China…………………….p.

4. Notable quotations from students……………………….p.

5. Summary of strategies…………………………………. p.

· Need for information to get into Tibet.

· Exile community and Tibet

· How to conduct protest and resistance inside Tibet

· Economic Concerns and Economic Non-cooperation

· Preservation of language, culture and religion in Tibet

6. Constructive program…………………………………..p.

7. Farmers and Nomads: Problems and solutions…………p.

· Health and hygiene on the countryside

· Special problems of Nomads

· How to preserve Tibetan culture and religion in the countryside

7. Problems in towns and cities…………………………….p.

8. What can students do for their country? ………………...p.

· Nonviolent actions and interesting strategies

10. Interaction with Chinese

· Should Tibetans have contact with Chinese people? Officials?

· If accepted to attend Beijing University would you go?

11. Inside the heads and hearts of Tibetan students…………p.

· Worries about Tibet

· Dreams of Tibet. If you return to Tibet, how will it look?

· Pictures drawn by students: Chinese doing something harmful to

a Tibetan, and the Tibetan doing something to make them stop.

· Stories about a sick person in the countryside

12. Suggestions, evaluations………………………………..p.

13. Summary………………………………………………..p.

14. Appendix…….................................................................p.


Gendlers with His Holiness the Dalai Lama in 1995.

Everett Gendler marching with Dr. Martin Luther King in Arlington National Cemetery in 1964

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Gendlers and ANEC Executive Director with

Prof. Samdhong Rinpoche, Former Kalon Tripa, Feb 2009.

ANEC Pilot Training Program for

Tibetan Homes Foundation, Mussoorie. Dec 2011

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Background of the Program

In November of 1995, following a brief trip to Tibet, my husband and I met

with H.H. the Dalai Lama to give him a report of what we had seen and

experienced in Tibet. Indeed, we had several bad experiences, not with the

Chinese, as we had expected, but with Tibetans. The rough, rather rude

encounters we had with a group of Nomadic pilgrims on our first day in

Tibet, and the lying and cheating which we were subjected to on the part of

both of our Tibetan guides (the first dumped us after two days because we

were too old!!) and shopkeepers, was quite disturbing. These experiences

stood in stark contrast to the almost universally polite, pleasant, interactions

which we had had with Tibetans previously in India and Nepal. We were

puzzled by these differences, and tried to make some sense out of these

encounters. Why should this be so?

As a Psychologist recently retired from clinical practice, I hope I will be

forgiven for seeing the situation through those eyes. I had worked with

numerous people who had suffered abuse, and they had some deep problems.

Given the situation in Tibet, it is not much of a stretch to assume that the

ominous, relentless, controlling, and sometimes deadly Chinese presence in

Tibet might well be one source of these behaviors. Psychological studies

have shown that victims of abuse sometimes become abusers themselves.

There is no question that few Tibetans in Tibet have escaped abuse from the

Chinese occupiers over the last fifty years, either personally, or through

members of their family, friends and neighbors. Having one's country

invaded and taken over by another country; having one's cherished

institutions (Monasteries) demolished and stripped of art and religious

treasures; having any expression of dissent punished with imprisonment,

torture and death; having your revered leader forced to flee for his life;

having mass emigration of Chinese into your country, now threatening to

become the majority; seeing the physical resources of your country raped

and stolen; having your schools use Chinese as the basic language; seeing the

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best jobs and opportunities go to Chinese; being afraid to go for medical care

if you are a woman for fear you will be forced to have an operation to control

the number of children you can have; being forcibly resettled if you are a

nomad; etc., etc. This list could go on and on. What happens to people when

they are put in this position, forced to endure such treatment? It is not too

hard to imagine that they will feel anger, frustration, and lack of control over

their lives and all they hold dear. These feelings can, and often do, lead to

depression, anger, a sense of hopelessness and helplessness, rage, and anti-

social behavior.

Indeed, the situation is only getting worse. To this day, the Chinese exercise

iron control over Tibet, and swift action ensues against those who try to

resist, violently or nonviolently. The Tibetans there are in a classic double

bind. What can they do to make their situation better? The Dalai Lama says

that they should not use violence to resist, but the nonviolent actions they

have been using have not worked, and they know of no alternative except

violence. It is quite understandable they are left feeling impotent, hopeless,

enraged and depressed. Under such circumstances, it is not surprising that

some begin “acting out” and exhibiting anti-social behaviors. Where are

they to place these pent up feelings? How are they to survive under such

conditions? Their firm beliefs in the Dalai Lama and Buddhism help a great

deal, but it does not give them back their country and their freedom. The

obvious next question follows: is there is anything to be done about this

situation?


My husband, Rabbi Everett Gendler, formerly taught at a boarding school,

Phillips Academy, in the United States. Among the courses which he offered

was “Nonviolence in Theory and Practice”. One of the resources he used

was the work of a Western sociologist named Dr. Gene Sharp, who offers an

active, strategic approach to practicing nonviolence. We thought that

perhaps the Tibetans living in Tibet, (also in exile), might feel less frustrated

if they had some new nonviolent tools to employ in their struggle against the

Chinese.

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Over the course of many years, Dr. Sharp has studied nonviolent actions and

movements around the world, and has systematized his findings in an

approach which he called “Strategic Nonviolence”. This approach counsels

a detailed strategic analysis and assessment of the situation including:

sources of power both for the regime to be overthrown and for those

struggling against it, an analysis of the economic, social, political situations,

and the changes sought. He also includes an element taken from Gandhi's

work called “constructive program”, which first analyzes and then lays out a

plan for strengthening the community in the areas of education, health,

cultural traditions, and work. To all of these ends, he lists almost 200

different nonviolent methods which have been employed in the past, adding

that there would be many, many more by now. He also includes case studies

of many successful nonviolent revolutions, large and small, around the

world. His work has been used in a number of recent democratic uprisings.

First, the Serbian students, “Otpor”, succeeded in ousting Milosevic, a truly

deadly dictator (the butcher of the Balkans, as he was called). Most recently,

the exciting nonviolent revolutions in Tunisia and Egypt, are also based on

the work by Dr. Sharp.

Before meeting with the Dalai Lama, we met with Tenzin Geyshe, the Dalai

Lama's private secretary. We wanted to find out if our experiences were just a

fluke, or whether they might have seen some of the same behavior. Indeed, he

told us that many of the young people coming from Tibet were angry and

aggressive. He said that they had even been forced to shut down one of the

schools where many of them were studying, because of knife fights between

students from different provinces. There really did seem to be a problem.

At our audience with His Holiness we told him what we had experienced in

Tibet, and shared our thinking about why this may have been so. We had

already ascertained Dr, Sharp's willingness to come to India to give a

workshop if the Dalai Lama requested it. We explained Dr, Sharp's approach

to nonviolent action, and His Holiness became quite excited and jumped

from his chair and cried “yes, “yes, we must learn more about it!” Thus was

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born our project which has extended over the past 17 years. Dr. Sharp

returned three times to give high level seminars, while we, understanding

that nonviolence is a people's movement, began to give seminars and

meetings throughout the Tibetan Diaspora in India.

Between the years of 1995-2012, at the bidding of the Tibetan exile

government, we traveled to almost all of the Tibetan settlements in India to

introduce Tibetans to new ideas about how to struggle nonviolently against

Chinese occupation in Tibet. We spoke in schools, Universities,

Monasteries, Nunneries, community gatherings, merchant groups, women's

associations and student associations. We spoke to teachers, administrative

staff, veterans, old people, young people, educated and uneducated. In all of

this work we were sponsored by the Prime Minister and other high level

officials in the Tibetan Exile government.

Almost everywhere our talks were greatly appreciated, and in their

evaluations, many of the students expressed the hope that there could be

more seminars on this topic. We would have loved to oblige, but were not

able to for several reasons. A major structural problem with this arrangement

was that the whole program rested on Everett and myself. Although we

would come once or twice a year to India and stay a month or two, we needed

to come home to our lives and family in the U.S. This was very frustrating for

many of our students and for us. As you will see in the evaluations, many,

many of them wanted more: more time, more workshops, more information.

But since the Tibetan administration wanted us to share this information to as

wide a group as possible, we seldom went back to the same place twice. Over

the years we tried many ways to institutionalize the project somewhere

within the Tibet Exile community. We felt strongly that it ought to be a

Tibetan led program. Finally, six years ago, we founded of a Tibetan non-

governmental organization which is called ANEC – Active Nonviolence

Education Center. Ably led by Tenpa Samkhar, a 30 year veteran of the CTA

(Central Tibetan Administration), along with a small Tibetan staff, ANEC is

continuing and expanding this work in the Tibetan exile community.

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Unfortunately, due to a paucity of funding, the work they can do is limited.

Goals

One of our goals was to introduce to the Tibetan Diaspora in India, a

practical, strategic approach to nonviolent resistance, and to talk about the

ways it has been put into practice around the world. Another goal was to

provide the Tibetans in India, (with the hope that they would find ways of

getting this into Tibet), tools which could enable them to find new ways of

resisting the Chinese occupation of their homeland nonviolently, and

coincidentally to restore some hope and sense of efficacy in those who so

desperately want to preserve their homeland, culture, language and religion.

The teaching in the schools which I report on here, was part of a program

which we introduced to the broader Tibetan exile community in 1995. We

tried to reach as many people in the community as possible. By involving

each and every person, and encouraging them to actively participate in the

process of trying to regain their homeland, we hope to instill a sense of

personal power and responsibility, and as such, we are training them to be

active citizens in a Democracy.

Information into Tibet

Obviously, this information needs to find its way into Tibet if it is to be truly

useful. Since we are not able to teach this approach to nonviolent struggle

there, we must leave it up to the Tibetans living in exile to find ways to do this.

In India we have tried to focus especially on people who might be going back

to Tibet, for they are the ones who can transmit this information.

(Unfortunately, crossing the border into and out of China has become

increasingly difficult since the Tibetan uprising of 2008). Recently, students

in India and in Western countries are increasingly suggesting that Tibetans

from exile should return to Tibet and share ideas, skills, information and

resources with those who have been suffering under the Chinese occupation.

These suggestions are fairly recent, and point to a course of action that the

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Central Tibetan Authority might want to pursue.

Focus on Students

This paper details our work with the Tibetan students, both their questions

about this approach to nonviolence, and their ideas about how “Active,

Strategic Nonviolence” could be used to improve the situation of Tibetans

living in Tibet. I chose to focus on the students because the thoughts and

ideas and feelings of the young people are of prime importance. As one of the

students said: “The young Tibetan generation must understand that they are

the heirs of Tibet.” Most of the students were in grades 8-12. Interestingly,

however, some of the liveliest discussions occurred in the occasional th th

meetings with children as young as 5 or 6 grades.

The exile Tibetan community is to be congratulated for the astonishing

success they have achieved in raising two generations in exile who identify

so strongly with their heritage. As you will see from their questions and

comments, the children care deeply about their homeland, their traditions

and culture, their language, their religion, and their people. The exile

government has, with the help of the Indian government, devised a school

system which keeps the Tibetan children together, some only in classes,

others in boarding schools. This helps to create a solidarity and sense of

“people-hood” among the youngsters. How much longer this will continue

is, of course, a question no-one can answer. But as you will see, the students

are concerned and committed, and it is important that they be given as many

opportunities as possible to think about and participate in concrete actions

which will make use of these concerns about their homeland and culture.

Schools

In almost all of the schools, we were received warmly and enthusiastically by

the teachers (seated in chairs), and students who sat for long hours on

concrete floors, listening most attentively to our speeches and our answers to

their seemingly unending flow of questions. These meetings typically lasted

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from 1 ½ to 2 ½ hours, and at times ran into their dinner hour or free time. The

youngsters were, for the most part, interested and well behaved. Where

possible, we also spent one period with each of the sections of classes from

grade 8 to grade 12. Over the years we must have spoken to thousands of

students in large and small group meetings, and met with close to a hundred

individual classes.

Almost everywhere we received gracious and considerate treatment by the

Rectors and Principals. We were impressed with their flexibility and the many

ways in which they were willing to disrupt their regular scheduling in order to

accommodate this program and our timing needs. Many were also

extraordinarily attentive to our personal needs, and went out of their way to

make sure that we were comfortable, and that we had a chance to see the sights

of the surrounding area. All of them felt that it was very important for the

youngsters to receive such information, and most of them expressed a strong

desire to see this program continue and expand in their schools. Memorable

was the school in Dalhousie where the Principal had all the children line up

along the driveway to bid us farewell. We asked them to join hands and sang

“We shall overcome” ending, of course, with “Tibet shall be free someday.”

Most of the children know this song, and the feelings were just as powerful as

they were when Everett and I sat in a black church in Selma, Alabama during

the struggle for Civil Rights in the United States, almost 50 years ago.

Another moving response came from an Indian Principal at a CST school.

(Schools for Tibetans set up by the Indian Government). He welcomed us

warmly and told us how much he supported our work. Later, the vice principal

came into one of our classes and asked to speak for a moment. He told the

students how important this subject was and how much he supported their

cause. Another moving time was at a Tibetan Homes Boarding School where,

at first, the Principal and Rector received us with some caution. By the end of

the week, however, we were invited to dinner at the home of the Rector on a

Friday evening, our Sabbath, and shared our Sabbath customs of candle

lighting and prayers with them.

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ANEC week long training for Prof. and students from

University of Alabama,USA May 2012.

Group Photo with Participants (Leadership group) of

ANEC Workshop in Ladakh, Sept 2008.

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ANEC Workshop for TCV Sellaqui. Nov 2009.

Group Photo of ANEC and Workshop Participants from

Tibetan Transit School, Dharamsala. Nov 2012.

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Format of the monograph

In the section called “Report” you will find a consolidation of the student's

questions about Active Nonviolence, as well as their ideas about how to

improve the lives of Tibetans in Tibet with regard to economic conditions,

cultural preservation, religion, and educational opportunities. Also included

are summaries of responses to questions pertaining to interaction with

Chinese people – ordinary, military, and official, and in addition, their

responses to what they would do if they were given the opportunity to attend

Beijing University; would they go or not go. Pictures showing a “Chinese

doing something to a Tibetan, and then of the Tibetan trying to get him to

stop, are graphic and telling. Finally, I summarize their quite moving list of

worries they have about Tibet, and what they think Tibet will be like if they

return.

In the Appendix you will find both a comprehensive list of the questions

which the students asked us---for the most part unedited and in their own

words---as well as their detailed responses to the questions we asked them to

address. We include, also, their thinking about how to improve medical

services, especially in the countryside, and special problems and solutions

for farmers and nomads. Although lengthy, we thought that an extensive

record of their thoughts, concerns, and proposed solutions would be useful in

understanding what is on Tibetan students' minds in relation to the problems

related to Tibetan exile, and to ideas they have for active nonviolent

resistance. Obviously this is not a complete compendium, of students' ideas

and responses, for such would fill many hundreds of pages, but it does

provide a snapshot of what they are thinking and feeling.

In addition to the above, there is one other area which I think needs special

attention. The question about worries they have about Tibet elicited

sobering and poignant responses. It is clear that the children are quite

worried about what it is happening in Tibet, in terms of the social, political,

cultural and environmental changes. But the concern is also terrifyingly

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personal for those children whose families and relatives who are still in

Tibet. Their worry is gnawing and heavy. They miss their families

dreadfully, and worry about their safety. One student reported she had not

seen her family in eight years, and worries and wonders if they are still alive.

Another girl burst out crying during the workshop, and we later learned that

her father had been arrested and imprisoned when he spoke out at a festival in

Tibet a few years before. And then there was young Yanchen, a fourth grade

girl who had not seen her family in Tibet for many years. She and a couple of

her friends and I spent a lovely few hours together one afternoon. I asked her

if she missed her family, and her response was swift and practiced. “I am

very lucky to be here to get a good education.” She did admit that she worried

about them. As I was leaving, she gave me a note addressed “My dear

mother”.

Mary, you are so good and very kind. Today you are going to

America. I am very sad because you are my mother. Don't

worry about me. I am very happy in my school. If you are

going I am really cry. I love you my friendly in this world. I

was born and my mother takes care of me, You are very

beautiful. I love my mother. My mother is so good and

brilliant. Her working is to cure the sick people. You area

kind hearted woman and hard-working also. You love

plants.

Heartbreaking, poignant, and telling. Whether there is any space or place in

the schools or “homes” where these children can express these worries is a

question the Tibetan educational systems might explore. With sometimes

fifty children in one house, the “Mother” could well be excused from being

able to give each child a lot of personal support. Perhaps the school nurse, or

guidance counselor, could be tapped to do this.

Summary of Other Activities

In the paper I also include summaries of other activities in which the children

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engaged, including role-playing, drawing, debates and storytelling.

The final section contains their suggestions for, and assessment of, the

workshops. Mostly they were excited and pleased, and wanted to learn more.

They were very grateful that we had taken such an interest in their problems,

and were all the more impressed because we had come so far, and we were so

old!!

Format of our Teaching

In the boarding schools we found it most effective to talk to a large group on

the first night, followed by a visit to their individual classes the next day. We

spent two full days in most of the schools, and thus were able to meet with

most of the classes of the children in 8th to 12th grades. In some schools we

also met with 6th and 7th graders. Despite having had instruction in English

for only a couple of years, the younger children were often less inhibited

about speaking up and expressing their feelings. A program geared toward

middle schools students could prove very valuable. In some of the schools

teachers were present at the meetings, and in other schools we had little or no

contact with them. In each school we left it up to the Principal or Rector to

arrange what he/she thought was best.

The large group meeting afforded us an opportunity to give an overview of

active nonviolent resistance, and a few examples of the ways in which it had

been used by other peoples in the world. We generally talked for about 45

minutes, then invited questions from the students. As many of the students

were too shy to come to the microphone, most of the questions were written

down and passed to us. Some of the bolder youngsters did come up to read

their questions personally. We tried to answer every question, and the

students sat patiently through our answers. At times they stayed through

what would have been a free period, or into their dinner hours. It was

astonishing to see how patiently they would sit, crossed legged on a cement

floor.

The visits to the individual classes gave us a chance to have more personal

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contact with the children. Most of the classes had between 25-35 students. In

these meetings we divided the class into small groups of 6-8 and asked them

to consider various problems. Much of our teaching revolved around the

following two questions:

· What can Tibetans in Tibet do to help preserve their culture and

language?

· What can Tibetans in Tibet do to help increase Tibetan jobs and

income?

Among the almost limitless questions we could have asked them to consider,

we chose these two for the following reasons. Our goal was to introduce

them to Sharp's way of thinking about nonviolent struggle, and to have them

practice applying some of the methods to their own situation. We focused

primarily on preservation of culture and economic improvement in Tibet

because it seems possible that some of these actions could be effective

despite the repression. Political intervention is very dangerous at this time,

as we saw with the uprising in 2008. It is our belief that if a wall is rock solid,

rather than continuing to hit one's head against it, perhaps it is better to make

an end run and focus where there is a chance of being successful.

In schools where there was no opportunity to go to individual classes, we

would present some material to the whole group and then break them up into

small groups – no more than 10 people – and give each group a specific

assignment. They were to imagine that they were Tibetans living in Tibet

under the Chinese, and they were to think of ways to begin to solve the above

very real problems experienced by the people there. Whatever the focus of

the question, we would subdivide the topic and assign one group to be

nomads, another city dwellers, still another farmers, etc., in order to see how

this problem can be addressed in different segments of the population.

Each group had 15-20 minutes to collect their ideas, and then one volunteer

read the report to the whole class. If there was time, we discussed a few of

their ideas in more depth. There was rarely time for this, however, as the

15


classes were, for the most part, only 40 minutes. Sometimes this was

sufficient, but mostly we felt it would have been more productive for us to

have had more time to follow up. In the few cases in which we had a double

period, the discussion proved to be fuller and more satisfying. Had we more

time with the students, after the initial exercise, we would have asked them to

take one point from their list and develop it in fuller, concrete detail. Then we

would have had them try to imagine the range of possible Chinese reactions

to their actions. The next step would be to plan the range of their reactions to

the Chinese reactions, and so on.

Small group exercises, case studies, activities

The goals of these exercises were:

· To give the students the opportunity to begin to think strategically

about active nonviolent actions.

· To give the children the experience of working cooperatively in

small groups.

· To assist the development of a realistic hope in the possibility of

effective, successful nonviolent actions.

· To encourage the disposition to plan and participate in future

nonviolent actions on behalf of community aspirations.

Case Studies

In addition to the above material, we always included at least one case study

of a successful nonviolence campaign in recent years. The very real stories of

the resistance of the Norwegians to the Nazis, the Latvians to the Russians,

the Czechs to the Soviet Union, the people of the Philippines to Marcos, the

Serbian student group OTPOR to Milosevic, and now one could add Tunisia

and Egypt as well as Palestinians, make fascinating telling and listening.

Hearing about how other countries have successfully used nonviolence to

gain freedom is inspiring, and illustrates concretely that this approach to

political as well as social change can actually be successful.

16


Activities

Role playing: Very popular in the United States, role playing was difficult

for many of them because of their shyness. In the few cases in which they

were able to get into it, they were very good, and showed their ability

both to understand the situation in Tibet, and to depict new ways of

resistance.

Draw a picture: We asked the students to draw a picture of: 1) a Chinese

doing something to a Tibetan, and 2) of the Tibetan doing something to get

the Chinese to stop. As you will see, the pictures they drew were graphic and

powerful. I show four in the body of the document, and several more in the

appendix. They are worth seeing.

Storytelling.: The assignment: You are in a village and someone in your

family is sick. There is no good medical care. What can you do?

Debates: A favorite among the students, one group spoke to the need to use

nonviolence, while another represented the case for using violence.

Additional Questions

· If you are accepted to attend Beijing University, would you go?

· What are your feelings about Chinese Officials as well as ordinary

Chinese?

· Would you work for the Chinese government?

· What are three worries you have about Tibet?

· What do you imagine Tibet will look like if you return?

· What can students do for your country?

· How can this information get into Tibet?

For all of these topics, there is first a summary of the student's responses

according to categories, and a full compendium of their responses in the

Appendix.

Trouble in the Hinterlands of China:

Often, in response to their despair over the situation in Tibet, we would cite

the demise of the Soviet Union, a most ferocious tiger indeed, noting that no-

17


one could have imagined that it would crumble the way it did. Those

countries under the Soviet domination which were ready to push for their

independence, took advantage of the turmoil and vulnerability in the Soviet

Union, and got their freedom. Those who were not ready, did not, and are

still under Russia's heavy boot. We noted that NO dictatorship has lasted

forever, and urged them to get as prepared as possible - strengthening their

culture, improving their education and economic situation - so that when

China starts to rumble, they will be ready to take advantage of it's weakness.

Although at this point China seems invulnerable, there is a great deal of

anger, unrest, and desperation, especially among the peasants in the

countryside, who have been forced to sell their land at a very low rate to local

officials, who then sell it to developers for a huge sum, leaving the peasants

no way to make a living. There is also frustration and despair among the

workers, who have been laid off as state run factories closed, and have not

been able to find work. It is our understanding that there are tens of

thousands of demonstrations annually throughout China, many serious

enough to involve the military. Let us not forget that it was peasants who

were the foot soldiers of the Communist Revolution. The current rulers of

China know this, and are quite worried themselves.

On top of all this, there is rampant corruption on the part of officials.

Another major concern is that it is becoming harder for the state to create

sufficient work opportunities for its burgeoning population and maintain

growth without crippling the environment. Along with industrialization has

come pollution of the air and rivers, and in the near future, water supply is

expected to become critical.

In addition to the dissatisfaction in the countryside, a generation of newly

educated, curious, and ambitious young people has grown up with the

internet. Like others around the globe, the young people use the internet as a

window into what is happening in the world, and as a place to learn about and

engage in exchange of information. Some of this information the

government deems dangerous to the “stability” of China, and tries to block

18


access to these dangerous sites. But the young people seem to find ways

around these barriers. Consequently, huge symbolic and actual capital is

spent on policing the Internet and suppressing dissent.

Even the Chinese Government has acknowledged these as major problems.

How the leadership of China can continue to manage these strains,

constantly off setting economic expansion with political conservatism, is

anybody's guess. How these areas of weakness of the Chinese can be

exploited by the Tibetans bears careful analysis and planning. How to make

common cause with dispossessed Chinese farmers and workers, as well as

with students and others wanting Democracy, and with other minority

groups seeking independence, such as the Uighurs, is a question worth

exploring.

Most of the students did not know about these problems inside China proper,

and found the information heartening.

Notable Quotations from Students

The following quotations of the students are so striking that it seemed

worthwhile calling special attention to them. Taken together, they

reflect the range of feelings and thoughts of most of the students.

· In this time I stay in India, but my heart is still in Tibet.

· When will Tibet be sunshine? When will we gather in our land?

· I will give my life for freedom, but I cannot give my freedom to the

red Chinese.

· If there is not nonviolence, then what will happen in the world?

· Our Tibetan spirit is one of our strongest strengths. If we continue to

strengthen our high morals and Tibetan identity, nothing can

suppress the human spirit.

· Tibetan is our identity. We should get to know it.

· As we all know, nonviolence is the pillar of happiness.

· I am a peace lover, but I don't have much idea how to create peace.

19


· Once we start practicing nonviolence, will we automatically

become nonviolent?”

· Is violence inherent to humans?

· What is the imaginary line between violence and nonviolence?

· I am guy frustrated on the path to nonviolence.

· By not using violence against the Chinese, we have been inflicting

violence on ourselves.

· Freedom is not an easy thing. We have to use our thinks and

knowledge.

· The young Tibetan generation must understand that they are the

heirs of Tibet. Without a people, where is a nation?

· We are ready to do almost everything, for Tibet, but we don't know

what to do.

· How can we wait 100 years when people in Tibet are in despair?

· Hold tightly to your culture and never let them wash your brain.

· My recognition will be from my culture, but degradation of my

culture by the Chinese Government is my first worry.

· I will study damn hard and be a good woman in this world. Once I

become a great woman, I will show the world the two faces of the

Chinese.

· When I start to do anything for my freedom, I will not go through

violence. I will go through non-violence.

· I don't want to know their culture and religion. They are our enemy.

· I'm not going to Chinese school because I don't like Chinese and I

can't eat Chinese food”.

· What are we teaching our children? Are we teaching them to hate?

(teacher)

Summary of Student Questions

In the early years, 1995-8, the children were rather timid about expressing

their disappointment in the outcome of the nonviolent actions used so far in

20


the freedom struggle. As the years went on, they expressed frustration and

skepticism about the efficacy of nonviolence as a way to gain freedom or

autonomy for Tibet increased substantially, and they became bolder about

advocating the use of violence with nonviolence. One boy reflected the

opinions of many as he argued openly that “it is time to give violence a try.”

The thought that it might take much longer was anguishing to them. They

seem convinced that Tibetan culture, religion, and language, as well as the

people and the ecosystem, are on the very brink of disappearing. They want

to know “how long it will take” with nonviolence, and they express fear that

if they rely on it for their freedom, there will be nothing left of Tibet by the

time they return. They see violence as giving faster, more definitive results.

As one student said, “How can we wait 100 years when people in Tibet are in

despair?”

The frustration of the students is evident in the question raised in every

group we spoke to: “ The Tibetans have been using nonviolence for 40+,

now 50+ years, and it does not seem to be working.” Some asked “why” this

was so, and wondered if there were other ways we could suggest. Many of

the questions had a plaintive quality, a tone which suggested that

they desperately want to believe in the power of nonviolence, but

don't really see how it can work for them. They stated that they felt

“frustrated”,“discouraged”, “disheartened”.

The students asked many questions about the concept of nonviolence, and

what we mean by “active nonviolent struggle”. Does it mean “truth”? “Can

you play tricks”? They asked us to define “satyagraha”, and they wondered

if there are differences between the Western and Buddhist points of view

about nonviolence. “Is nonviolence is part of the Buddhist religion?” they

ask, and “why do some Westerners believe in it?”

What is the role of anger in nonviolence, and how can you overcome and

control it?” they asked. They also wondered how to overcome depression,

and fear. “Why,” they asked, “do we have more negative emotions within

21


our mind than positive ones?” They ask if they can “adopt the theory of

nonviolence in any other sphere at our lives except the struggle and protest

politically”. And finally, and with hope they asked, “Once we start practicing

nonviolence, will we automatically become nonviolent?”

Some of the questions about nonviolence were philosophical. “Is violence

inherent to humans,” they wondered? “Everyone wants and needs peace on

earth, so why do the people make those weapons of violence?” asked one

youngster. Another said simply, “If there is not nonviolence, then what will

happen to the world?”

The children struggled mightily with the questions of use of violence vs,

nonviolence, and wondered if they could use both.“What is the imaginary

line between violence and nonviolence? and “why do some countries not go

through nonviolence?” “If nonviolence is best, then why do the developed

countries, with the most educated people, use violence?” Indeed, they note,

“Why do scientists continue to make atom bombs, guns, and nuclear

bombs?” They accuse the developed countries of “double speak,”

“hypocrisy.” “They (other countries) speak of nonviolence, and train

militia.”

The students wanted to know in what country nonviolence began; why some

follow it and others don't; whether it is a short or long term struggle; and if we

think it will really work to get them their freedom? If so, what are the best

methods to use? They question whether it will work, however, when “the

opponent does not have a little bit of humanity.”

They wondered how nonviolence is related to the “middle path”. (Dalai

Lamas offer of true Tibetan autonomy but under the mantle of China.) They

note that “many big nations accept that Tibet is part of China.” Given this,

they say despairingly, “how can we ever succeed?”

As the years passed, a striking number of them, feeling frustrated about the

ability of nonviolent actions to deter the Chinese, openly advocated “giving

22


violence a try.” One student, an eighth grader recently come from Tibet,

argued that “by not using violence against the Chinese, we have been

inflicting violence on ourselves.” Others, more timid about suggesting the

use of violence, asked somewhat obliquely, “by violence we cannot take our

country back, so what shall we do?”

Many of them pointed out that despite struggling nonviolently for the last

forty-fifty years, things keep getting worse in Tibet. One girl wondered why

nonviolence was useful, since the Chinese beat and injured them. In

addition, she said, “the Chinese are rapidly using up all the resources in

Tibet, and by the time we get our country back, I foresee Tibet totally barren,

with no resources, and a dumping place for nuclear waste.” So, she

concludes, “it is time to use violence.”

Students seem to have a good grasp of history, and frequently used historical

examples to illustrate the ways that violence has been used effectively in the

past by other countries. Most countries, they argue, have gained their

freedom through violence. Why is nonviolence better?

Not surprisingly, they were quite well informed about India's freedom

struggle and Gandhi's nonviolent campaigns. They see the Chinese as a more

formidable foe than the British were, and assert that “time and men have

changed.” They also pointed out that it took the Indians 200 years to gain

their freedom, and that they used both violence and nonviolence in their

struggle. Some advocated “revolutionary acts” along with the nonviolent

movement.

“Everyone wants and needs peace on the earth, so why do the people make

those weapons of violence?” plaintively cried one student.

To us, (as Jews), some of the more poignant and pointed questions about

nonviolence concerned the Israelis. While marveling at the Jews' ability to

maintain their traditions and culture for over 2000 years, they also noted:

“The Jews were in diaspora for 2000 years without violence. Now with

23


plenty of violence they have a country. On the other hand, one young man

wrote pointedly, “The Israelis are oppressing the Palestinians. If Israelis,

people who have themselves undergone brutalities and injustice first hand

from others can do this, then I wonder what hope there is for compassion

and nonviolence.”

“Why is China doing this to Tibet?” some asked in innocent bewilderment.

“Why are they beating and torturing our people? Why are there so many

jails? Why did they take Tibetan land even after having their own?” Another

asked, “Why, even though the Chinese leaders are educated, don't they

believe in nonviolence?” “If China changes to a democratic form of

government, might there be a chance for Tibet to get freedom?” one girl

asked, hopefully.

Many see the only hope for Tibet as rescue by a powerful outside force,

specifically the Western powers or the United Nations. They wonder why

other countries have not come to their aid, why they don't raise their voices,

take action against China as they did against Germany and Iraq? A large

number of students expressed disappointment that the United Nations has

not done more to help the Tibetans. One youngster accused the UNO of

appeasement. “Are they afraid of the Chinese government?” he wondered.

Hunger strikes, peace marches, none of these nonviolent actions seem to

have had any effect on the United Nations, others complained. Another

bright young student said, “The ecological damage done by the Chinese in

Tibet affects the world's environment, so why does no one intervene?”

It was clear to us that the students had been deeply touched and mobilized by

the hunger strike and self-immolation of Thupten Ngodup. “We have not met

since the shocking rash of, to date, of 100 Self Immolations in Tibet this past

year.” These actions seem to have raised their expectations, and many

expressed grave disappointment that there has been no response from the

United Nations. Several wondered whether or not we thought the hunger

strike or self-immolations were nonviolent acts.

24


They were fascinated to hear that we had gone to Tibet, and asked us many

questions about it. They wondered why we had gone, how we felt when we

were there, and whether Tibet is really different from other countries. They

also wanted to know how we were treated by the Chinese, and if we had any

problems. They asked if we had visited any prisons, whether there was

destruction everywhere, and whether we could speak about nonviolence

during our visit. They were also quite concerned about the people. They

wondered if the Tibetans get medical treatment when they are sick, and

worried about how the children were going to learn. Finally, they were

curious to know if there are differences between Tibetans in Tibet and

Tibetans in exile.

The older students posed some sophisticated questions. They wondered if

the Western view of nonviolence includes “refraining from negative thought

and action,” and if it includes “all sentient beings or just humans?” They also

wondered about “the relationship between democracy and the nonviolent

struggle with regard to the exile government?”

They questioned how the people in Tibet could organize given the repression

there, and they asked how useful nonviolent resistance would be against the

Chinese, since “they have the power and we have none.” Another student

bluntly stated: “Fact. We can't achieve independence. There are six million

Tibetans and 7.5 million Chinese in Tibet. Even if we get independence, we

can't kick out the people.” Not everyone was so pessimistic, however. Others

spoke of the “need for non-cooperation actions in Tibet, and sharing of

information between Tibet and the exile community.” One teacher raised a

sobering and important question about what Tibetan teachers and parents are

teaching their children about the Chinese. “We are teaching them to hate

and What do we think about this?”

SUMMARY OF STRATEGIES

One of the lynchpins of our teaching was to break the students into small

25


groups where they would focus on real problems in Tibet. These

“problems” were discussed among themselves, and the students were asked

to come up with strategies which could make life better for the Tibetans in

Tibet. Here is a summary of their ideas.

Exile community and Tibet

Some of the participants rightly pointed out that it is the Tibetans living in

Tibet who need to have, and put into practice, this information. As one

participant noted, “since there is no likelihood of anyone carrying out a

workshop like this in Tibet itself, how to arouse this knowledge and

awareness in Tibetans within Tibet”?

They wonder what they in exile can do to help, and if Tibetans in exile

should return to Tibet to contribute their knowledge to other Tibetans

there. One student suggested that the exile government should offer courses

in Chinese, so returning Tibetans would be able make their way in Tibet

while helping the people there “lead better lives”. They thought that the

education they received in exile would give them an opportunity to return to

Tibet with new tools to help. “The educated people from exile will bring in

ideas from the rest of the world, and may be able to negotiate with the

Chinese.” They acknowledged the danger of doing this, but bravely said, “If

we get caught we don't care, for we want Tibet to be free.”

How to Conduct Protest and Resistance inside Tibet

Inside Tibet, they first need to look for like-minded people, people they can

trust, and “people who are willing to die for the motherland”. They must find

ways to guard against “leakage of secrets,” and “talk to those who are really

known to us.” Next is the problem of finding funds. They suggested

approaching prosperous traders and businessmen for support. In order to

spread the ideas, they could act as traders, businessmen and move about the

land. They also suggested using beggars, shoe polishers, petty traders, as

intermediaries to share information and to communicate with each other.

Lamas should be involved because their involvement will add legitimacy to

26

ANEC special Training Session for General Manager and

Officers of PN bank, Jun 2009.

ANEC Day Program at Tibetan Transit School

with Activist Tenzin Tsundue, Feb 2009.

27

ANEC Workshop for the Leadership group from Majnu Ka Tilla, Delhi. Oct 2009

ANEC Workshop for Sambhota School,Dickeyling. Oct 2009

28


the cause and the “people respect them.” Finally, one group suggested that if

Tibetans got an opportunity to work for the Chinese Government, and could

do so without losing their Tibetan identity, then “they could spy for the sake

of the Tibetan Government, and this would be good.”

Question: What can Tibetans in Tibet do to help increase Tibetan

jobs and income in Tibet?

Numerous reports have shown that the Tibetans, on the whole, are much less

well off than the recent Chinese immigrants. There is a loop which goes like

this. The best jobs go to the Chinese, which means that they can better afford

to send their children to school for secondary and higher education. This

gives Chinese children a better chance of finding lucrative employment, and

of leading comfortable and economically secure lives. Thus, the Tibetans

need to develop strategies to strengthen their economic prospects, while at

the same time, weakening those of the Chinese. Put another way, the

question is, “How can Tibetans organize to raise costs and reduce profits of

Chinese in Tibet, and thereby improve their own economic conditions”?

Economic Non-cooperation: boycotts

To this end, boycotts, both against selling to or buying from Chinese, can be

very helpful. The goal of the boycotts, the students said, is to “make the

Chinese less powerful by developing our own businesses, and boycotting

Chinese goods. This will naturally make Chinese business weak, at the same

time it will make Tibetan economy stronger.” This is true for all segments of

society, including workers, farmers, nomads, businessmen large and small,

professionals, academics, students. “A boycott goes both ways,” said one

boy astutely. “It prevents Chinese from getting business and it supports

Tibetans.” Another student put it this way. “We see that most of Tibetans in

Tibet, as well as in exile, use Chinese goods. They think that everything

which is produced by Chinese is better. We are told that boycott and non-

cooperation movement is one of nonviolence method to struggle. If that is

29


so, then we should boycott Chinese goods.”

With regard to farmers and nomads organizing a boycott, the students

suggested the following steps: 1) Distribute a secret pamphlet within the

Tibetan community telling about the plans. 2) Arrange the different places

where the Tibetan wheat and other goods are available. 3) Sell the wheat and

other goods in the market for lower rate for the Tibetans than for the Chinese.

4) Educate people about agriculture, animal husbandry, normal business

especially in rural areas. 5) Form associations and plan boycott of wheat

from Chinese.

Others suggested that the food they grow should not be sold to the Chinese,

but rather used for their own benefit, within the Tibetan community. In cases

where they had to sell to the Chinese, it should be for a higher price. They

urged Tibetan farmers not to let Chinese lease their land, and to make use of

open, unused land themselves. With an eye to improving their production,

they urged the farmers to adopt new methods, and to have quality control

sessions to insure good quality of the wheat. The goal of all of this is to

strengthen Tibetan farmers economically, and to lessen business and income

for the Chinese.

These same principles hold true in relation to businesses. In the course of

boycotting Chinese businesses, both in terms of not buying from, nor selling

to Chinese, the Tibetans, de-facto, will be strengthening their own

businesses, bettering themselves economically, while depriving Chinese of

income. “Buy only from Tibetan shopkeepers clothes and edibles which are

produced by Tibetans”, they counseled. “ Do not go to Chinese restaurants,

hotels, or banks. Set up cottage industries and factories to make and export

their unique arts and crafts, as well as to produce shoes, clothes, caps, aprons

on a large scale to meet the needs of other Tibetans.” “Tibetans should

employ only Tibetans, and help other Tibetans who are in need,” they say.

The students seemed to understand the need to keep up to date with new

methods and ideas, and they urge utilization of new technologies.

30


On the flip side, some urge Tibetans not to work for Chinese, either in the

Government or in businesses or organizations, not to hire Chinese workers,

not to buy from Chinese shopkeepers, not to get help from Chinese which

would benefit them and not the Tibetans..

What can Tibetans in Tibet do to help preserve their Culture, Language,

and Religion?

Another area we explored with the students was the preservation of culture,

language, and religion. As mentioned before, the children are desperately

afraid of losing their rich culture and deep religious life, qualities which, for

them, are the essence of what makes Tibetans unique.

They also fear losing their language. They offered a number of ways to stem

their loss.

Language

With regard to preservation of language, they urge that Tibetans speak to

each other in pure Tibetan as much as they can. “Do not mix in Chinese”,

they admonish. In school the teachers should make every effort to teach in

Tibetan, not Chinese. But where this is not possible, “the teachers should

teach Tibetan to the children secretly. She could take them to a remote place

for a picnic, or teach them at night.” Parents should also speak Tibetan to

their children, and read stories to them at night, like the Dalai Lama's book,

My Land and My People. Some stressed the importance of children learning

Tibetan language and culture from elders. “Tibetan history and other stories

should be shared at home.” Make underground schools, they advise, produce

a Tibetan newspaper, speak Tibetan in all hotels, restaurants, give Tibetan

names to new inventions, make Tibetan language compulsory for all

University students. And finally, “Spread the news to the world about the

killing of our language by the Chinese.”

Culture

Proving themselves to be fully into the “wired” age, the students offered

31


several suggestions about preserving Tibetans culture by making use of the

new technology. They suggested making a “cyber-link among Tibetans

around the world.” The internet should be used as a way to share Tibetan

made films, literature and songs with those in Tibet. “Films and shows

related to Tibetan history should be made and showed over and over to

Tibetan youth, so they know the truth.” Conduct an essay contest which is

about “maintaining our faith and aesthetic manners.”

Some suggested that they should buy and wear traditional Tibetan dress.

Another group advised making fashionable traditional clothing; and yet

another suggested that they wear only regional clothing and burn all their

Chinese clothes. Someone else suggested opening more tailor shops to make

Tibetan clothing cheaply. “There should be cultural days when everyone

wears their traditional clothing, dances Tibetan steps. Beyond that, more

cultural institutions should be established where cultural shows are

performed. Youngsters should learn Tibetan dance and songs from each

other, and from Tibetan elders. Traditional Tibetan instruments should be

obtained, and children should be taught to play them. New Tibetan songs

should be composed. Tibetan children should play Tibetan games.

And still more ideas: all Tibetan holidays should be celebrated without

failure; Tibetan architecture should be revived. In Tibet, people should

remain in their villages instead of moving into cities, because it is easier to

maintain their own way of life there.

Religion

The Tibetan Buddhist religion clearly plays a major role in the lives of these

students. They value it greatly, and revere the Dalai Lama and his teachings.

“The things we know about our religion should be kept in our mind

throughout our life,” they say. And the teachings of the Dalai Lama, should

be spread all over the world. Contact with Monks is important, because “ all

Tibetans need prayer in their home, and the people can discuss with the

monks how to maintain their culture.”

32


The youngsters shared their ideas about to how to preserve their religion.

“Look for young children who want to become a Monk, especially those

from poor families, and who have no parents, and send them to

Monasteries,” they advise. At night the people should try to get private

teachings in their homes. Elderly Geshes from exile might return and teach

about religion and culture. Monasteries should be built in Tibet. In order to

do this, “a small group from exile should go to Tibet, establish relations with

the Chinese there, and request permission to build a Monastery. If they say

yes, we will beg donations from the Tibetan people and people from other

countries. It should be built in a village where there is no monastery, and a

Monk from there can teach the villagers about Buddhism.”

Constructive Program

Another concept we introduced was that which Gandhi called “constructive

program.” He developed this idea when, at the beginning of his campaign to

free the Indians from British rule he noticed that many, many, of the peasants

and workers in India were so poor, sick, malnourished, and uneducated, that

they were not in condition to participate in a freedom struggle. Consequently,

he set up projects in the villages aimed at improving the above problems. The

development of latrines was one of his first campaigns; creating cottage

industries, such as spinning, weaving and sewing their own clothes, was

another. He believed that only when people were adequately fed, housed,

healthy and self-sufficient, could they fully participate in nonviolent

campaigns to gain their independence. This situation holds true for many in

Tibet, especially the farmers and nomads.

Farmers and Nomads: Problems and Solutions

During the workshops we sometimes ask the students to focus on the

situation, problems and needs of one particular segment of society. Here they

focus on farmers and nomads. What follows is a summary of the problems

they perceive, followed by some ideas about how to improve the situation of

33


the farmers and nomads. I quote much of this to show the level of detail the

students were able to generate in about twenty minutes.

Problems:

1) Nomads have been forcibly resettled and their former grazing lands have

been wired off, and this without adequate compensation, 2) Heavy crop

taxes, 3) Low prices from government for food, 4) High fees for education.

Needs and Concerns

1)Information about new methods of agriculture, and ways of increasing

yields; 2) Health and hygiene information and practice; 3) Guidance about

ways to maintain their culture; 4) ways to boycott Chinese goods and

improve their economic situation.

The students begin by noting that “Tibet is a fertile land”, and farmers can

produce “many crops in large scale to sell.” They warn that they should not

sell to Chinese, however, or if they must, they should ask a higher price. They

also should not lease land to Chinese. They caution that farmers should

“avoid buying fertilizers, pesticides and manure from the Chinese”, and state

that Tibetans should buy food from the Tibetan farmers in order to support

them. At the same time, the Tibetan's wheat should be sold only within the

Tibetan community. Nomads should avoid selling domestic animals to the

Chinese. They also advise nomads to “minimize the use of Chinese

technologies, such as trucks and transportation.”

Farmers, they say, should learn about and adopt new methods of agriculture,

including crop rotation, irrigation, organic farming, use of high yielding

seeds, etc., in order to increase the quality of their produce. They should send

some of their young people to advanced countries to specialize in wheat

production. The students also suggested organizing workshops, showing

videos and slides, to introduce farmers to new methods, ideas, equipment.

One group of students advised a return to water mills, the traditional way of

grinding grain. “Our main objective of this is to stop using Chinese goods

34


and machines so we will depend less on the Chinese.” They go into some

detail about how to do this, and the advantages of doing so. “At present, the

farmers are dependent upon electric mills which are imported from China.

These are expensive, and all the money goes to Chinese merchants.” In order

to construct a water mill, they advise raising money in the Tibetan

community and spreading the word through pamphlets. Tibetans will be

given a discount rate, and the operating costs will be lower both for the

farmer running the water mill, and for the farmers bringing their grain. The

mill will give employment to Tibetans, and is “eco-friendly.”

Culture

In thinking about how to preserve Tibetan culture in the countryside, the

students advise starting schools which “give special emphasis to the

importance of Tibetan language, culture and traditions.” “Compose songs,

make farm organizations to preserve traditions like performing folk dances

on important occasions.” “Remind farmers of important dates like birthday

of His Holiness, Tibetan uprising day.” Hold meetings while working in the

fields where they can talk about the importance of wearing Tibetan clothes,

and speaking the Tibetan language. Construct a playground and encourage

playing of traditional Tibetan games.

Health and hygiene

The students noted many problems relating to health and hygiene in the

countryside, including: 1) A paucity of hospitals in rural areas; 2) Poor

facilities; 3) High charges for treatments and medicine; 4) Scarcity of

doctors; 5) Lack of professionalism, and 6) The need and fear of female

patients to go to Chinese doctors “who impose forced unconscious

sterilization.”

Some of the solutions they proposed were as follows. “Open hospitals in the

villages; establish small medical centers owned by Tibetans; boycott

medicine made by the Chinese; produce and make available an adequate

35


supply of Tibetan medicine which is cheaper compared to Chinese pills, and

has no side effects; establish new pharmacies; give education in Tibetan

medicine to our youngsters.” In an interesting twist, they say the Central

Tibetan Authority in India should train paramedics to go into the countryside

and service the farmers and nomads. And finally, a balanced diet should be

encouraged.

“There is a need for hygienic education among the villagers, and talks should

be given monthly. Water filters should be provided for clean water; open

toilets and traditional toilet systems should be discouraged; proper latrines,

with proper drainage systems should be installed”.

Forced relocation

“The Chinese are forcing the Nomads to fence in their grazing land in ways

which have never existed before. This is causing them to quarrel with each

other as well as costing them money. Taxes on milk, butter, meat are high;

limits on land and livestock have been imposed. They need training in land

and water management, and could profit from knowledge of how to take care

of their animals. Jamming of VOA and RFA means that they are cut off from

information about what is happening in the world. Now the Chinese

government is forcing the nomads to live in “settlements” where there is no

work, no way to earn a living.”

Poor educational opportunities

Lack of, or poor, education move is a major problem. The teachers are not

qualified, the schools are not adequate, and the fees after elementary level are

too high. Lack of education leads to menial jobs and to low earnings.

To correct this, nomadic parents should be encouraged to send their children

to school. Some of the Tibetan students in India bravely, if naively, say that

after they finish their own education, they will go to Tibet and teach nomadic

children for free, even if they get arrested and put in prison.

36


Problems in Towns and Cities

Problems: Overview

1) Overwhelming Chinese presence, 2) Education: almost free in primary

school, nominal fees in middle years, high fees in higher studies. Many

school dropouts, 3) Cultural survival, 4) Discos, bars and brothels and

consequent corruption of young people, 5) Religious persecution,

indiscriminate arrests, political reeducation, expulsion, imprisonment,

6) Loss of jobs because of spiritual affiliation toward Dalai Lama,

7) Jamming of Voice of America and Radio Free Asia, 8) Forced to celebrate

Chinese festivals/ceremonies, 9) Indiscriminate searching or checking.

Corruption of young people

The students in India have heard about the proliferating bars and houses of ill

repute in Tibet. They are very concerned about this growing corruption of the

youth, and suggested a number of ways to deal with it, all, perhaps, a bit

naïve, but well-intentioned. First, they say, “there should be a ban on bars”.

They propose finding those people who drink too much, and telling

them”not to do this”. They suggest reminding the wayward youth about the

things China has done to Tibet, and advising them that they are falling into

the Chinese trap by living a life of dissipation and idleness.

Another group offered a clever “juijitsu” scheme for maintaining Tibetan

language. They wrote,“There should be a night club, and inside there is an

underground room. Some persons have to dance and show they are enjoying

the music. The children and teacher should be in the underground room

learning Tibetan. If the Chinese come to know about the club, then other

people there have to show that it is a disco playing English or Chinese

music”.

What Can Students do for their Country?

The students say they are “ready to do almost everything, for Tibet”, but they

37


don't know what to do. The teachers tell us we should study, and then we can

get our country back, they say, but we don't understand how. “How will the

education bring freedom?” they wonder. The students are told that they are

very lucky because they can get a good education in India, while their peers

in Tibet are not always able to do this. And for the many children sent by their

parents on the perilous journey across high mountain passes from Tibet to

India, this opportunity to get an education means long term or perhaps

permanent separation from their families.

Of course the primary job for these students is their own education!! There is

no question about that. But the concerns about the Motherland weigh heavily

upon them, as is made clear in their questions. How to channel this energy

and respond to the student's clear desire to help in the freedom struggle is, we

suggest, worth exploring. Far from over burdening them, as one educator

suggested, we believe that active participation in the freedom struggle,

however small, will speak to their need to help, to be useful, and bring the

youngsters hope, and counter depression by providing a sense of purpose and

empowerment.

It is important to note, however, that while some of the children seemed at a

loss as to what they, personally, could do, others were very creative in their

ideas, as you will see below. Following this list are three very well thought-

out strategies which show the kind of strategic and original thinking of which

the students are capable .

Nonviolent actions

1. “ Each Tibetan will write letter to UN reporting human rights violations.”

2. “Maintain demonstrations everywhere to irritate Chinese.”

3. “Create a conversation chain letter. Pass on learning from teachers to

friends and family, and they then pass on to others.”

4. “Make campaigns secretly regarding Tibet issue, and make aware to the

common people by distributing newspaper journals etc. which are published

38


on Free Tibet affairs.”

5.” From different states of Tibet, once a month there should be a discussion

among some well-educated on the topic about Tibet so that we all can share

and know better about Tibet.”

6. “Information network through writing pen pal letters at global scale,

thereby mobilizing international support.”

7. “China's constitution has already framed the right to preserve minority

culture. So we must endeavor peacefully to plead the China's government to

make the minority culture be applicable in our daily life practice.”

8. “Organize NGO secret agencies in Tibet, which can distribute pamphlets

to urge the people to preserve culture, as our unity depends on it.”

9. “Send an individual to numbers of houses to educate the parents about the

importance of our culture, language, and especially the importance of

sovereignty.”

10. “The various people traveling back into Tibet should take cassettes and

CD's on Tibetan religion and culture to distribute in Tibet, secretly, by

Tibetans.”

11. “Develop secret communications with various administrators in Tibet

related to education and culture to make our activities more supportive and

effective.”

12. “In Tibet we should migrate from place to place. By this we can pass

informative information to others.”

13. “ Through newspapers and journals we can spread what is happening in

Tibet, and talk about how to handle the problem.”

14. "All Tibetans have to be in unity on our campaign to preserve our

tradition and culture, like the Norway teachers had done for their country

and people.”

15. “We have to know how the Chinese tortured us and tell other people.”

16. “We must eliminate the relationship between Tibetan and Chinese on

economy so naturally they become weak then we can get our freedom.”

17. “Increasing number of Chinese is a threat to our culture, and to stop that

39


we need a lot of factories to produce goods ourselves. For that we need

education.”

18. “Stop buying Chinese stuff.”

19. “Stop cooperating with Chinese officers by: stop paying taxes; stop

working in Chinese firms. Don't give land revenue. Never beg any jobs from

Chinese authority, even if starvation arose. And we will never bow our heads

towards Chinese authority for our self-sufficiency.”

20. “Demand increase in jobs. Go on hunger strike until there is increase

income and jobs.”

21. “Organize candle light processions.”

22. “Do a play or role play about the situation in Tibet.”

23. “Go to a high mountain and place a Tibet flag on top.”

Especially interesting strategy proposed by an eighth grade boy

recently come from Tibet

1. “We can, in exile, put up a non-governmental organization backed by the

UN (UNESCO) which has no political propaganda within Tibet. That

particular organization can be in charge of relief funds within Tibet”. The

functions and objectives should be as follows: 1) To promote welfare of the

Tibetan people living in Tibet. 2) To improve the classical skills like

carpentry, Thangkha painting, etc. 3) To construct new schools with Tibetan

as medium subject.

2. “In order to run this organization properly, we can cooperate with Tibetan

people within Tibet and maintain offices in Tibet. But the organization

should be fully free from political activities.”

3. “We have to ask Chinese authorities to grant us license to set up our own

Tibetan factories and other things which can help us to improve living

standards - but under Chinese leadership such as Planning Commission. But

we must remember that the real employers should be us Tibetans. We should

make the Chinese official responsible only as a rubber stamp by using hook

or crook. We ask T.P.R. official to help us in financial or other medium to set

up seminar or workshop training for jobless Tibetan youth. But we must keep

40

pleasing them with our response, such as asking them to come as guest, or

asking them to inspect our workshop”.

Interaction with Chinese

We asked some of the students the following question. “Should Tibetans in

Tibet have contact with Chinese people? with Chinese officials?”

Their responses to this question make fascinating reading, ranging from

those who, distressingly, feel that “the Chinese aren't human beings like us”,

to those who thought communication and interaction with them might lead

to a bettering of the Tibetan's situation. All, however, would have agreed to

the admonition of one student who counseled: “ cling tightly to your

culture, and never let them wash your brain!”

Contact with ordinary Chinese

Negative:

One group reacted to this question with surprise and amazement. “We never

thought about it. It never occurred to us that we should have some relation

with the Chinese- talk to them, exchange ideas”. Others were wary. They

said that it is “easy and simple to be friends with the Chinese, but we can't be

guaranteed of their friendship as they are very moody and can change now

and then.” Still another group said, “Our impression is that we can never

have any relation with the Chinese, as we are composed of entirely different

ingredients and attitudes.”

The some youngsters think the Chinese give the Tibetans “no respect”, and

fear that “the people in Beijing will treat us like animals, not human beings.”

Others thought there should be no interaction with the Chinese “because

they are the root of our problem.” Having some Tibetans dealing with them

for financial purposes “creates disunity among the Tibetans.” Others argued

that “if Tibetans have nothing to do with the Chinese, and treat them as

uninvited guests, they will go back to their own country.” Some spoke of the

bad impressions they have of “Chinese traders and merchants, who bring


41

liquor and other intoxicants to lure the younger generation of Tibetans

toward decay and death.”

Pragmatic:

Not everyone agreed with this negative approach, however. More students

counseled interaction with ordinary Chinese, and differentiated them from

officials. They talked about maintaining relations with the Chinese in order

to “explain to them the real situation inside Tibet before and under the

occupation”. They urged this especially with the Chinese soldiers. They

thought the Tibetans could come to “a common platform” with the Chinese,

but then cautioned, “But we need to be very careful in dealing with them.”

Another group stated: “The Chinese think that they are our superiors, and

that we are a backward country.” In this case, “ contact with them could help

clear up this misconception, and would give an opportunity to let them know

that they are not wanted in Tibet.”

Positive:

Some students went even further. They stated, “Our general impression is

that the majority of the Chinese are good and reliable. There are some of

them who are concerned about the Tibetans and want them to get their

freedom. These Chinese people also want human rights, and most of them

have undivided faith in His Holiness the Dalai Lama.”

And finally, there was this touching comment from a Tibetan who had

recently come from Tibet. He wrote: “I have one Chinese friend from -----.

He worked in laying the railway tracks. He told me that he is in Tibet only for

his livelihood and he has no intention of destroying the Tibetan culture and

social fabric. He even said that as trains start operating, this would carry

away the natural resources to China and bring back more Chinese. He is a

Buddhist and has deep respect for Tibetans and the Dalai Lama. I realized

that not all the Chinese are bad. There are some Chinese who are concerned

about the Tibetans. So, yes! We should maintain contact with them. We shall


42

be able to tell them about us and get to know more about them.”

Contact with Chinese officials

With regard to the Chinese officials, some counseled an elegant juijitsu

move. They proposed “overloading the administrative works by bringing all

the petty matters to them. The Chinese will think they are being respected,

while the Tibetan's goal is to undermine them.” Another group suggested

that “it would be good to invite Chinese Officials to their festivals and

cultural performances so they can see how distinct the Tibetan culture is, and

will be sympathetic to them. This will help the Chinese officials feel

respected, while Tibetans are advancing their own agenda.” “Work within

the system”, another counseled, “and then use it for your own advantage to

help the Tibetan people.” Educate people of all cross-sections of the society

on the rights enshrined in the Chinese constitution for Tibetan language,

culture, and religion. Demand that these rights be implemented.”

Role play: Relating to Chinese people

In this exercise I would ask one student to come up to the front of the room. I

assigned him/her the role of a Chinese person who is walking down the street

in Tibet. I played the role of a Tibetan walking towards him from the opposite

direction. As we passed each other, I did the following, consecutively: 1) As I

drew near I scowled at him, turned my head away, and spat in the street. 2) As

I walked toward and past him I put my head down and passed without

looking at him. 3) I smiled as I walked toward him, and as I passed, I looked

at him in the eye, smiled, and said, hello. Then I asked the student how he had

felt in each of these encounters. The universal response was that the first

made him feel angry, the second was neutral; and the third made him feel

warm and good. No need to say more.

In another instance I had asked one of the newly arrived Tibetans if there

were Chinese living near him where he lived in Tibet, and, if so, did he know

them? He replied that there was a Chinese person living next door to his


43

ANEC Workshop for TCV HOMES, RAJPUR. OCT 2009.

ANEC Workshop for Members of Gu-Chu-Sum Movement of Tibet-May 2009.


44

ANEC Executive Director's talk for Spanish group from Barcelona, Jan 2011.

ANEC Executive Director's talk for Professors and

Students from University of Arkansas. July 2011


45

house, but he had not had contact with him. When asked if he thought the

person would come if he invited him to his house for a cup of tea, he replied

yes. “So what would you talk with him about?” I asked. He said, “I would ask

him for money”. “No, not such a good idea”, I said. “How about asking him

about his family, if he has children, what is his work?” “O.K”, said the young

man," I would ask him these questions and I then I would ask him for

money.” “ No, no!” Clearly, just as there is a need for the Chinese to see

Tibetans as individuals, there is work to be done in helping Tibetans to see

the Chinese as individuals, not just as a group who will destroy, and exploit

the Tibetans on the one hand, and as a source of money and exploitation on

the other hand.

If you are accepted to go to Beijing University for higher

studies, will you go?Fully two thirds of the respondents replied that they would not go for fear

that they would not be able to maintain their Tibetan identity when immersed

in an alien culture. “Most important is the person's identity. If the language

and culture is lost, everything is lost.” ”The remaining third, on the other

hand, saw it as a wonderful opportunity, not only to better themselves, but to

become friends with Chinese students and tell them the real situation in

Tibet.

NO! Never ever do it !!!

1. The view these students have of Chinese is undifferentiated and negative.

These “no” students were almost universally concerned that if they went to a

Chinese University, they would lose their Tibetan identity. In addition, they

fear unequal, bad, even abusive behavior by the Chinese, who, they believe,

are out to destroy Tibetan culture, and will stop at nothing to do so.

2. They are convinced that they will not get an equivalent education to the

Chinese. One student warned that definitely “the teachers will give less

knowledge to Tibetan students.” They fear that the Chinese will “trick us,


46

change our way of thinking, try to make us forget we are Tibetans”. One

student worried that the teachers will be “always teaching for violence in

Tibet” .Others fear that they will be made to “hate their own country”, “to do

bad things, become “money-minded.” More dramatically they expressed

fear that the Chinese will treat them badly. “They will treat us like animals,

not human beings.”, and we will be “bullied, hit, teased, spoiled”.

3. Several students viewed their attendance at a Chinese University as a gain

only for the Chinese, and a loss for the Tibetans. “The future seeds of Tibet

will lose the determination in their minds, and support the Chinese

Government”. Then, they lament, “there would be no one left to support

Tibet.” “I have a big responsibility as a citizen of Tibet” said one student, and

counseled that they should stay in Tibet where they will speak their own

language, practice their own culture, and teach and work with the Tibetan

people. Another noted poignantly, “As being a soul of Tibetan, if we cannot

help our own country, at least it is better to try not to harm it by joining the

Chinese University and being fooled and listening to them, and helping

them, and destroying our own country, Tibet.” One student stated bluntly, “I

don't want to know their culture and religion. They are our enemy”. As an

alternative, some suggested that “They should go to some top Universities in

India, America, or Europe instead of going to China.” Finally, one student

stated emphatically: “I'm not going to Chinese school because I don't like

Chinese and I can't eat Chinese food”.

Yes, of course we should go!

4. In contrast to the “no” group, the other, much smaller (26) group of

students, saw this as a wonderful opportunity. Almost all of them felt that

attending the University in Beijing would provide them an opportunity to

make friends with the Chinese students, and teach them about Tibetan

culture and history. But, they cautioned, they should “share this with the

Chinese in such a way that they don't get hurt by our words, and then, slowly,

we can gain their faith and support.” Another counseled that this information

be shared “politely”, and yet another warned that “it would best be done


47

“secretly”.

5. Others saw this as an excellent opportunity to get a first class education,

which they could then use to improve the situation in Tibet. “Everybody

needs education. With this education you can get a good job and earn respect

for the Tibetans. Then you can meet Chinese officials and either lobby for the

Tibetan cause or do detective work on what Chinese Officials are thinking

and doing.” These students were not concerned about losing their culture and

their Tibetan identity. “If you go there as a pure Tibetan, the Chinese cannot

change you.” At the same time, they cautioned, it was important to “hold fast

to their culture and religion and language by studying them after class and at

night.”

6. Finally, this response from one of the students sums up the viewpoints of

this group. “Of course we must go to school even though it is a Chinese

school, because if we don't go, then we may stand still and be forever flat

down. So, go to Chinese school, learn Chinese and other base knowledge to

strong ourselves. Take the advantages, but throw out the disadvantages.

Look for the chance to set up Tibetan schools, and fight back. “Never let

them wash your brain”, but learn Chinese and someday we will bring down

the China by its own weapon, and throw off its oppression.”

7. Many thought that this education would give them an opportunity to return

to Tibet with new tools to help restore their culture, religion, habitat, and

develop new industries and businesses, as well as improve educational

opportunities. “The educated people will bring in ideas from the rest of the

world, help to develop Tibet, and may be able to negotiate with the Chinese.”

Education in Tibet for younger students

1. As was the case with attending University in Beijing, the students were of

two minds about younger children attending Chinese schools in Tibet. One

faction thought that “ children should stay at home and be taught by their

parents rather than go to Chinese schools. Tibetan schools should be

constructed, especially in poor and rural areas, instruction should be in

Tibetan, and the values and culture of Tibet should be taught.” These


48

students had the same worries about losing their culture as the students

above, and they were worried about the instruction being in Chinese.

2. On the other hand, others noted that children need education, even if it is in

Chinese. As they had with the University students, they urged that the

children keep their culture in their minds.

Worries about Tibet

These are worried children. When asked, they expressed their worries

clearly, and with some relief about being given a forum to do so. The list of

their concerns is long, and includes the following: destruction of the

environment; the disappearance of natural resources; destruction of the

Tibetan people – their language and culture; the killing, torture and

punishment of family members, of prisoners; the killing of animals. They

also worry about Tibetans in Tibet neglecting their culture and language,

being spoiled by drugs, nightclubs, streetwalkers; Tibetans becoming

Chinese, never getting freedom; the Tibetan cause “vanishing from this

earth”. They expressed concerns about students in Tibet not getting proper

education; adults not getting work. They also worry about what will happen

after the Dalai Lama dies – will the struggle continue? Who will lead the

country? They asked. How will the Indian people treat the Tibetans? And,

finally, one student wrote that he worried “that there might be conflict

between the Tibetans inside Tibet and outside.”

Even more poignant are the very personal worries they have about their

parents and other family members they have left behind in Tibet. One girl

who had not seen her family for eight years wrote: “The trouble deep in my

soul is that I think I can't meet my family and I can't see my country again.

I don't meet my parents for eight years. So, I wish that one day I shall get

the chance to meet and hear the voice of my poor, lonely parents.”

Another child said, “I am very anxious for Tibet because they have so many

Chinese people and they are all very bad people. I don't like Chinese


49

people. I really want to fight them. But we can't do anything because we

have not any freedom. And I am very worried for Tibet because our parents

are there, and I am very doubt for our parents because whether they killed

my Mom and Dad, also my dear cousin. So that's why I have lots of tension

for them. Thanks for given me a chance to share my tension and

problem.”

One girl, whose father we later found out had been arrested at the horse

festival in Litang, China, several years earlier, broke down sobbing in the

middle of the workshop, so much so that she had to leave. In discussion with

the Principal we later learned about her situation, and that this kind of

breakdown had happened before. Clearly she is quite disturbed, and we

advised that she be given a chance to talk with a counselor or Psychologist.

How many more like her are there scattered throughout the Tibetan diaspora,

we have no way of knowing. But the pain, as well as the gain, is strikingly

vivid in these youngsters who have been sent to India to get an education.

One student said simply. “In this time I stay in India, but my heart is in Tibet”.

Dreams of Tibet

How do you think Tibet will look if you are able to return?

The Dreamers and Idealists

One group, which I call the dreamers, saw this future Tibet as a fairytale

world, “a holy land surrounded by snowy mountains and meadows, with all

people living in tents with Yak and Dri.” This Tibet is filled with “kind people

who totally believe in nonviolence.” These “peaceful people” are all “honest

and united”. “Everyone wears Tibetan dress, speaks Tibetan language, eats

Tibetan food, follows Tibetan customs, and prays freely their own religion.”

There are many monasteries and Tibetan schools. “Then the Chinese will

return to their own country, and all the political prisoners will be released.”

The country is “a very peaceful and wonderful land and the Tibetan people

set Democracy in our own Motherland”, and “the people of Tibet become a


50

blessing.”

The Pessimists/Realists

On the other end of the spectrum, a number of students thought that they

would see a “land laid barren and filled with “dirty oxygen”. “The

monasteries have been destroyed, the army is everywhere, and “the inner

Potala is turned into jail and bars.” The Tibet they foresee has become

“polluted by the industries, forests are denuded, the animals have been killed

and eaten, and the minerals have been mined. All these have been taken to

China. Tibet has become a modern country with many industries. There is no

sign of religious life, no sign of monks or nuns. Visible, however, are many

bars and shops”.

The Pragmatists

The pragmatists acknowledge that there will be problems when they return,

but they are optimistic that the problems can be fixed. One student thought

they will be successful in making their country better because “most of the

educated persons will come and do many things to develop Tibet.” Another

bravely said: “If we go back to Tibet we can restore our culture, religion,

habitat, industries and so on. Also we can develop in economic, minerals,

language, and we make many schools.” They see Tibetans sharing

“discussions with other countries” and that way “make big changes in Tibet.”

Debates

One of the favorite activities in our workshops was a debate on whether it

was better to use violence or nonviolence to free Tibet from the Chinese.

Volunteers dove into the debate with gusto, energetically presenting their

chosen side. It must be noted, however, that the side representing violence

usually had more of a feeling of excitement and energy. The rest of the

students listened attentively and with great interest.


51

Stories

A group of younger students, 6th grade, was asked to tell a story about

someone who got sick in the countryside, and what kind of medical help they

received. All of the stories had the same ending. They were unable to get

adequate help, and the person died.

Drawings

Drawing pictures worked better with the younger children for whom the

more abstract exercises above proved difficult.

We asked them

1) to draw a picture of the Chinese doing something to a Tibetan, and then

2) to draw another picture showing the Tibetan doing something to get the

Chinese to stop.

There were some very powerful drawings---most of them depicting Tibetans

being killed or beaten; some showing the forests being cut down, minerals

being extracted, animals being killed. The imagined Tibetan responses,

however, were somewhat limited. By far the vast majority depicted group

demonstrations. Some showed individuals refusing to be intimidated and

shouting “Free Tibet” in defiance. Other pictures depicted teachers and

students in a classroom. “Education for peace is the answer”, they said.

Many of the drawings were quite powerful and dramatic, and it could be

argued that there is value in creating a format in which children can express

these kinds of fears and feelings, drawing providing a route to emotions that

may serve better than words. (Please see more pictures in the appendix).


52


53


54


Suggestions from the Students

In the course of soliciting evaluations, we also asked for suggestions about

how to make the workshops better. The students came up with some very

interesting questions and ideas. Several participants noted that they would

have liked to be provided with “some written background documents prior to

the session.” Another valuable idea was this: “Since those born in India are

not familiar with the Chinese, it would be good to have Tibetans born in Tibet

to share their past experience.” Still others noted that it would be good to

have people from different backgrounds in the seminars: youth, old people,

monks and teachers. One suggested that Tenzin Tsundue should come to

inspire the younger generations. Another suggested that it would be good to

solicit participant's thoughts and views more. And many, many, no matter if

their workshops had been half day, whole day, two days, or week long, said

they wished there had been more time. Several wanted the workshops to be

offered monthly. Many hoped we would come back.

Another category of suggestions was built around the vexing problem about

who is getting this information. Although it is good that this information is

offered to the Tibetans in exile, they said, the place where it really needs to go

is Tibet. “How to accomplish this is a real problem”. Obviously, we cannot go

to Tibet and teach this material there. One student suggested that we “target

the workshops to those who came from Tibet and are going back.” This is

something which we had already thought of, and over the years we have

given many workshops to students at the Transit School, a school set up to

offer five years of education to older students, aged 18-30, who have recently

arrived from Tibet, and many of whom plan to return after their schooling. At

this time ANEC is providing weekly seminars to interested students there.

Finally, there was this intriguing idea from one of the students. He said, “I think it

would be more effective if you tell stories and events where people practiced

violent ways to achieve their goal, and its bad consequences, and then talk about the

nonviolent ways. That way we will appreciate nonviolence even more.” (Perhaps some

55


of each!)

Student Evaluations

Most of the students seemed genuinely interested in the material we

presented, and sat for hours on the cement floor of the assembly hall,

cushioned only by a thin mats. There were, of course, the predictable number

of rounded backs, as some of them retreated to sleep or reading something in

their laps. There was also some whispering and talking, usually in the back of

the room, which prompted an occasional reprimand. But the vast majority

seemed intrigued and excited by this approach to nonviolent struggle, and

across the board wished that the workshop had been longer and that we could

return for more workshops. They wanted to have them monthly, continually.

One young woman said that it had “awakened” her, “reminded me that I have

to do something.” Several students said this seminar made them more

politically aware and nurtured a growing interest in politics. One declared

that he wanted to become a nonviolent freedom fighter. They liked the

practical aspect of the material as well as our way of teaching. Some said it

gave them courage, raised their spirits, and that it provided them a way to get

more knowledge and share their thoughts and feelings with each other.

Another noted that it provided a “kind of weapon for us to get back our

freedom.”

They especially liked the debates, the case studies, the group discussions

about tactics and problem solving. They found the stories of other countries-

successful nonviolent struggles and successes - inspiring. They appreciated

being given the time and space to share their thoughts and feelings about the

subject.

They were also effusive in their thanks to us for taking an interest in their

cause. They used phrases such as: “my ever most memorable moment:” “this

is the most valuable, precious lecture I ever heard;” One student remarked,

“it lightened the darkness in my mind.” Another student said, “If I am asked

to vote for the next candidate for Nobel Laureate, I will definitely vote in

56


favor of you,”! Yet another thanked us for our “brilliant thoughts and ideas.”

After profusely thanking us for coming, a perky young girl who sat in the

first row and kept smiling at us said, “Mr. Rabbi, you look smart and great.”

Most amusing for us were their heartfelt thanks to us for coming so far to

teach them, and they were especially grateful since we were so old!! As

another student, after thanking us and encouraging us to go wherever there

are Tibetans and give courage to them, said: “You two were too old in age,

but you both are doing good things to all Tibetans.”

Summary

So what have we learned about what Tibetan youngsters in exile feel about

the efficacy of using nonviolent struggle as a means of liberating Tibet from

Chinese dominance and occupation? And what have we learned about the

Tibetan children themselves: their dreams, their worries, their feelings about

the Chinese?

1. The children, for the most part, are passionately concerned about the fate

of Tibet. They consider it their homeland, and are sincerely grieved about

what is happening to it. They desperately want to do something about the

Chinese occupation and destruction of their culture and homeland, but do not

know what to do.

2. Their questions reflect a growing frustration and disappointment about

the value of the use of nonviolence against the Chinese occupiers. One

question, asked in every student group we addressed was this: “We have

been using nonviolence against the Chinese for the last 39...49 years, and it

has not worked. ”

3. The students, for the most part, are capable of thinking of some interesting

ideas about how to improve the situation in Tibet for the Tibetans living

there. Some of the strategies they came up with, even in such a short time,

show their understanding of the material, and, given more time, could be

fleshed out into quite workable strategies. Although some of them have

joined in processions, and other demonstrations, they would, I think,

57


welcome the possibility of more active participation in the freedom

struggle.

4. The Tibetan exile community has done an heroic job in successfully

housing, feeding, clothing, and educating every Tibetan child who manages

to escape to India from Tibet. Those children who do not have parents in

India are placed in a “home” in one of the various boarding schools. Under

the care of a house mother with whom the child stays until graduation, she/he

is housed, clothed, fed, educated, and provided an older student for help and

support.

The children who came from Tibet when they were very young, those who

have not been able to see or communicate with their families in Tibet, those

who have parents or close relatives who have been arrested and imprisoned,

are carrying heavy grief and worry about their families, whom they miss

desperately. But because of the necessary size of the “homes” in the boarding

schools where they are placed, the emotional needs of the students may not

always be fully met. Whether there is any space or place where these children

can express these worries is a question the educational systems might

explore. In her care in one house, the house Mother could well be excused

from being able to give each child a lot of personal support. Perhaps the

school Nurse, or guidance counselor, could be tapped to do this.

5. The question about worries they have about Tibet elicited sobering and

poignant responses. It is clear that the children, both those who were born in

Tibet, and those born in India, are quite worried about what it is happening

in Tibet, with regard to the social, political, cultural and environmental

changes. But the concern is also terrifyingly personal for those children

whose families and relatives who are still in Tibet. Their worry is gnawing

and heavy. They miss their families dreadfully, and worry about their safety.

One student reported she had not seen her family in eight years, and worries

and wonders if they are still alive. Another girl burst out crying during the

workshop, and we later learned that her father had been arrested and

imprisoned when he spoke out at a festival in Tibet a few years before. And

58

then there was young Yanchen, a fourth grade girl who has not seen her

family in Tibet for many years. She and a couple of her friends and I spent a

lovely few hours together one afternoon. I asked her if she missed her family,

and her response was swift and practiced. “I am very lucky to be here to get a

good education.” She did admit that she worried about them. As I was

leaving, she gave me a note addressed “dearest mother”, and talked about

how wonderful and beautiful I am.

6. Many of the students are worried about what will happen to the Tibetans

when the Dalai Lama dies. The Dalai Lama has set in place an independent

working government, “The Central Tibetan Authority”, and has gradually

removed himself from all political leadership. He is trying to prepare the

Tibetans, at least those in exile, to function without him after he dies. This is

laudable, and in terms of self-governance in India, seems to be working

well.The main concern that we, and many others have, is about what will

happen to the Tibetan's commitment to nonviolence. As long as he is alive, it

is likely, barring another emotional outburst of frustration which turned into

riots in Tibet in 2008, the Tibetans will probably remain nonviolent. But

whether the frustrated youth will continue to honor this commitment after

his death depends on whether or not they are convinced that nonviolence is

the best course to follow.

We hope that this report will serve as a call to make these kinds of

information and trainings available, so that the young people can see for

themselves how powerful carefully thought-out nonviolent strategies can be

in reaching their goals.


59

ANEC Friday Program with Mrs. Tenzin Chokyi, General Secretary,

TYC CENTREX, Dec 2010.

ANEC Day Program with Rev. Lhakdor, Director , LTWA speaking on

Buddhist Philosophy of Nonviolence. Sept 2010


60

ndANEC Observing Gandhi Jayanti on October 2 2010

ANEC Training Session for Tibetan Teacher Trainees

at Sahra Institute. March 2012


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APPENDIX

1. Questions about Nonviolence..........................................p.

2. Other Countries use of Violence......................................p.

3. Frustrated on the path to nonviolence..............................p.

4. Time to give violence a Try.............................................p.

5 Academy of Tibetan Culture and Central Institute for Higher Tibetan

studies……………………………………...p

6. Questions from Teachers....................................................p.

7. Reasons why our struggle is so difficult.............................p.

8. Questions about our trip to Tibet......................................p.

9. Personal questions to us...................................................p.

10. References to Case Studies..............................................p.

11. Testimonies to Nonviolence.............................................p.

12. What should students do?................................................p.

13. Buddhist and Western views of nonviolence...................p.

14. Preservation of Culture....................................................p.

15. Human nature, emotions, and control.... ....................p

16. Questions about the Olympics.........................................p.

17. United Nations.................................................................p.

18. The Jews, survival, violence and nonviolence.................p.

19. India and Nonviolence.....................................................p.

20. Questions about China.....................................................p.

21. Questions about Schools in China: go or not go?............p.

22. Role of elders .................................................................p.

23. Tibetan exiles and Tibet..................................................p.

24. Agriculture, farmers and nomad.....................................p.

25. Farmers – health and hygiene in the countryside............p.

26. Nomads............................................................................p.

27. Preservation of Tibetan history

28. Preservation of cultural and historical traditions............p.

29. Preservation of Language................................................p.

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30. Economic boycotts: buyers and sellers............................p.

31. Political intervention........................................................p.

32. Views of Chinese people..................................................p.

33. Cooperation and non-cooperation with the Chinese........p.

34. Working under and with the Chinese...............................p.

35. Relations with Chinese and Chinese culture....................p.

36. Relationship of Tibetans in Exile to Tibet……………..p.

37. Worries about Tibet..........................................................p.

38. Dreams of Tibet................................................................p.

39. Tibetan Medicine..............................................................p.

40. How to conduct protest and resistance inside Tibet.........p.

41. Would you work under the Chinese Government?..........p.

42. Association to words “violence” and “nonviolence”.......p.

42. Personal and religious action.........................................p.

43. Corruption of Tibetan youth.............................................p.

43. Need for information to go into Tibet..............................p.

44. Suggestions......................................................................p.

45. Evaluations.......................................................................p.

46. Stories...............................................................................p.

47. Drawings..........................................................................p

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Questions about Nonviolence1. Nonviolence is a long term or short term struggle for freedom? Why?

2. When we have to take the nonviolence ideas, can we play tricks by Faulty

means to get over the problems? Explain these terms please. a)self

determination. b) Satyagraha

3. How can we be part of a non-violence organization?

4.What is the significance of the middle path in getting independence?

5. Why do some follow nonviolence and some are against it?

6. Why do some countries not use nonviolence?

7. From what county did nonviolence start?

8. Is nonviolence consider as country without having any nuclear weapons

and defense?

9. Can we adopt the theory of non-violence on any other sphere at our life

except the struggle and protest politically?

10. Can you suggest the main achievement of long times experience on non-

violence very briefly?

11. Sir, as we already know that China is very far away for us. We are still

now in exile in India. So how can we say to them that they have to go back to

their country by applying nonviolence?

12. How can we get our freedom by using nonviolence? Suppose you were a

Tibetan, what try of method would you adopt for gaining freedom?

13. What are the possibilities of getting our freedom back with this process,

and how far have this process contributed to our cause? If we adopt both of

these, can we success?

14. As there are so many ways of taking nonviolence, which is more effective

and best among them? Please describe.

15. Chinese fight with Tibetans. Chinese person take resource material. We

do a non-violence and peace and then we get freedom?

16. If we looking through political views, many big nations accept that Tibet

is part of China. Did this happen in past history what the Tibetan people face

now? Can you suggest the main achievement of long times experience on

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nonviolence very briefly?

17. If we adopt nonviolence, which will get freedom better - violence or

nonviolence?

18. How do people in the world feel about nonviolence? Is this the right way

or not?

19. It is almost the 21st century. Will the Chinese leaders and people change

their mind and politics?

20. How many countries left that are communist?

21. How can we learn from others? Not easy for us to get this information.

22. You say that nonviolence is present in all people. If present in all people,

then why can China eat Tibet?

23. What is your opinion about the furious demonstration which took place

in 1989? Will this type of demonstration help us to win back our freedom?

Other Countries and Use of Violence

1. If all believe nonviolence is better than violence, then why did Hitler and

Mao Tse Dung use violence?

2. Why do some countries not go through nonviolence?

3. Sir, we know that in these days many people are applying nonviolence. So

then what is the use of scientists making atom bombs, guns and nuclear

bomb?

4. Why do developed countries resort to violence when they know that

nonviolence is far better than violence?

5. In USA, Japan, etc. (developed countries) people are educated and should

understand nonviolence. Yet developed countries are the most violent. Why?

6. Sir, you say that nonviolence is a good method to get laurels in the field.

There are developed countries and they know the violence is a bad method.

So what is the reason behind that?

7. Why does America make guns when they say they are doing nonviolence.?

Why do they sell weapons?

8. In the United States how many people like nonviolence and how many like

Tibetan culture and religion?

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9. Everyone wants and needs peace on the earth, so why do the people make

those weapons of violence?

10. There is double speak on the part of countries. They talk of nonviolence

and train militia. Hypocrisy.

11. If violence is not important in the country, then why do most of the

developed countries make military in their country to keep it strong?

12. When we talk about arms race, some people consider that it is needed for

the peace keeping of one's own nation, but some are not. What is your

opinion?

Frustrated on the path to Nonviolence

1. Sometimes I really feel very discouraged and flustered because the policy

of nonviolence is not working well with the Chinese. So, in such situation,

what should one do? Would you like to suggest some way? I am guy,

frustrated on the path to nonviolence.

2. You know, we the Tibetan people already spend more than 40 years in

exile. For the main purpose of struggle the common cause of Tibetan

freedom. For this, we are going through the way of nonviolence. So would

you think whether we will success by this method or is there some other

ways?

3. We've been trying non-violence for about 46 years and we haven't

succeeded yet! If we are lacking something which strategy do you find more

appropriate?

4. The Chinese are very cruel and strict. Then the Tibetans have the

demonstration non-violently. India took about more than hundred years to

become independent by following the nonviolence path. So it takes a long

time to become independent. In Tibet the Chinese were killing our brothers

and sisters at very fast rate. If this will continue, after some years there will

not be left any of our citizens. So how can we release our country from the

Chinese?

5. You are striving for the main aim of nonviolence. But what achievements

did you succeed in any corner of the world?

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6. Can we get our country back if we follow nonviolence? Now a days

different countries are inventing nuclear bombs, and nobody cares about

nonviolence. So how can we get our country back? Explain please.

7. From centuries the world has been run through violence only. The recent

topic of nonviolence seems to be a show-piece by those countries which

have the violence carrying weapons. The very common example is India.

She has been considered as a country on nonviolence and peace. But recently

she take the path of violence by testing weapons nuclear, causing severe

disturbances in South Asia. What is your opinion about that?

8. In your opinion sir, how do you think that our freedom will be achieved

through violence or nonviolence? If nonviolence, then most of the countries

of the world got their independence through violence, so how will you justify

it?

9. Even though we follow policy since 1959, the Chinese are still killing our

brothers in Tibet.

10. If we follow the way of nonviolence, then it is very hopeless to get

freedom. Indian people followed nonviolence and they took 200 years to get

freedom. Actually nonviolence is a perfect way to fight ones country's

freedom without use weapons, but it need so much time to reach the target.

So now our Tibetan situation is in danger in Tibet. They already destroyed a

lot. So what is your view about that if we still fight our freedom through the

way of nonviolence and spend more time on that, what will happen after one

hundred years?

11. Would you think whether we will success by this method or is there some

other ways?

12. Can we get our country back if we keep on living in peace in this age of

nuclear weapons?

13. Sir, you have given an example that Indian people got their

country by nonviolence. For example, George Washington got his country

back by using violence. That was early time when Gandhiji makes India

Independence. But now time is change and man has also change. How can

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we get back our freedom?

14. Whenever we talk about nonviolence and how it has worked in different

movements and struggles, the best example set is of Gandhiji's nonviolent

movement the British rule. Yes, Ghandiji had a major role in the struggle for

India's independence. But I think we should not forget to acknowledge those

martyrs or the extremists who have sacrificed their lives through violent

movements in their struggle for freedom, since the sacrifices they've made is

not for a selfish cause.

“Time to Give Violence a Try “

1. If we take the example of Gulf war or World War II, America had to come

in between the war by using violence. After using violence the situation

became calm, whereas the peaceful talk had failed. Why is it so?

2. One of well known man, Lhasang Tsering, has taken example of culture,

religion, tradition etc. will be lost. So, my question is that if we see China as

hungry cat and Tibet as a nonviolence (polite) rat, have you any other way to

get freedom very quickly better than possible that the cat would spare his

prey rat by respecting its non-nonviolence? therefore leaving his stomach

empty? (written on a piece of toilet paper).

3. We Tibetans have always sought to achieve liberation without bloodshed

and civil clash. But a time comes in the life of any people when there remain

only two choices: fight or submit. Some may argue that being Buddhists, and

above all Mahayana, we should never use violence. But I think I myself as

extremist, and I'm of the opinion there are two kinds of violence - the

violence inflicted on another, and the violence on oneself. The greatest

achievement of spirituality comes when one is able to transcend oneself and

his egoistic attachment. I think it is true ultimate spiritual manifestation

because I think if it is done for the other, by sacrificing our self we will

provide a future environment of peace, love and compassion. Are we also

going to wander the world like the Jews? (as they've done in the past). Non-

violence is relevant and was relevant in the present and past context. I think

this relevancy is slipping hard. Everything has its limits.

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4. Since after the Chinese domination of Tibet, we practice only non-

violence, but there is no sign of progress and the conditions are getting worse.

So, we people gradually forgetting our responsibility for freedom struggle.

So I think we have to have both violence and non-violence. So how do you

think?

5. In this competitive world we see every nation indulge in their own selfish

motive. Word nonviolence seems only above the neck, not through the heart.

Method for the struggle should be suitable according to the dominating

nation's situation. Still our application is nonviolence. Under such

conditions how can one (Tibetan) achieve freedom?

6. We have been struggling for our nation's freedom for almost four decades

on the non-violent track, and that too with a very slow pace. But the situation

right now in Tibet is that almost every resource is being utilized extensively

by the Chinese. And it has been 39 years since we lost our freedom, and till

now there is no sign of getting our freedom back. So isn't it the right way to

adopt violence to gain our freedom? What is your opinion?

Academy of Tibetan Culture and Central Institute for Higher Tibetan

Studies

Below we list a few of the most probing questions and reflections from the

students at the Academy of Tibetan Culture and the Central Institute for

Higher Buddhist Studies. These students are older and more sophisticated.

We thought their questions might be of interest.

1. What is nonviolence? Turn the other cheek? Passive resistance? Struggle?

2. Lhasa is heavily monitored. Everyone at a demonstration will be on video

and arrested.

3. 90% of the people are following nonviolence - smiling at the tiger - but the

tiger is not responding.

4. How can we wait 100 years when people in Tibet are in despair?

5. Nonviolence means pressuring the opponent without physical harm. What

happens if we fail to pressure them?

6. Need for non-cooperation movements in Tibet, and the sharing of

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information between Tibet and the exile community.

7. Question of freedom for Tibet is impossible. Since 19th century followed

the middle way path. We offered the 5 point peace plan in 1987. Fact - we

can't achieve independence. .

Questions from Teachers

1. Tibetans have done everything they can to resist nonviolently. What is the

alternative if we try with nonviolence and it doesn't work? Then sometimes

we might need force. Story: A person plans to kill 500 people on a boat. The

person running the boat should kill that person in order to save the others.

2. What do/should Tibetan teachers/parents teach their children about the

Chinese? Are we teaching them to hate?

3. The Dalai Lama said that a hunger strike is a form of violence. What do

you think?

Reasons why our struggle is so difficult

1. Low literacy rate among the Tibetans.

2. Because of circumstances, almost all the potential leaders and actual

leaders are outside Tibet.

3. Our initiatives are too non-violent to give us any concrete results.

Questions about our trip to Tibet

1. When you go to the countryside and take photo of Tibetan people, then

Chinese police said anything to you? During your visit, have you noticed the

situation in which the Tibetan children are studying or are they getting the

same facilities as the Chinese children are getting?

2. When you two went to Tibet for the first time, how you feel when you see

our country?

3. What aim you have when you are went to Tibet?

4. When you are in Tibet how Tibetan children talked with you and in which

language they spoke?

5. How do the Chinese treat the Tibetans in Tibet? Please tell us briefly.

6. How did the Chinese behave towards the tourist like you people?

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7. Will you please tell us how the Chinese who live in Tibet react towards the

foreigner like you are who went there for tour or other purpose?

8. Have you ever visited the prisons in Tibet?

9. Did you both face any problem during tour? For how long time you both

have stayed there in Tibet?

10. Were you able to speak about nonviolence in Tibet during your short

visit?

11. We heard that in Tibet there are so many clubs which make the young

Tibetan misbehavior. Is that true?

12. Who is going to teach the children in Tibet? Situation is different there.

They don't have the freedom to learn, don't have the teachers. Is this true?

13. In Tibet when our Tibetan people became sick and caught with bad

disease, then they (Chinese) give our people good treatment or not? Are they

kill our people when they become sick?

14. As you have said that the people of Tibet who are newly come in India are

short temper and having no understanding. For cure this, what should people

do?

15. How did you feel about what you saw of life of the Tibetan people in

Tibet?

16. How did you feel when people tried to snatch your camera?

Personal Questions to Us

1. You have seen or faced with different terrible and horrible situation of

different countries. So please, tell us the more horrible and terrible situation

of country that you regard an unforgettable incident in your life?

2. You had mention lots of examples about nonviolence method which took

by the people who are under rule by other country, especially about our

nation Tibet. You know all the Tibetans are suffering under the rule of

Chinese. Why you had spent lots of time for nonviolence method to give

speech to those people like us? Did you get any satisfied whenever you had

done something like today? What are the feelings you got from doing these

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things?

3. Are you happy to help Tibetans?

4. Did you meet any Tibetan people in USA? If you meet them, what is the

way of their learning? Is there any difference with us?

5. Who do you find more peaceful, Americans or Tibetans. Why is it so?

6. In the United States how many people like nonviolence and how many like

Tibetan culture and religion?

References to Case Studies

1. It is not possible for Tibetans to act toward soldiers the way the Czech's did

- just get arrested. Poland, Czechoslovakia won by nonviolence. They got

good support from other countries.

2. What should Tibetans do to get support? Did Marcos and his family had

punished for their deeds?

3. As you just said, the telephone was the medium for the Norwegian

teachers to organize themselves. But in Tibet all the phones are tapped, so

how can they communicate secretly to organize themselves?

Testimonies for Nonviolence

1. Some of my thoughts on nonviolence: I believe that nonviolence is the

best method for solving any sort of problems. With this method we can win

the hearts of opposition or cruel peoples. For example, India gained the

freedom with help of this policy under the leadership of Mahatma Gandhi.

Millions and millions of Indians they had sacrifice their life for freedom with

this policy.

2. Some of my views on nonviolence. I think that nonviolence is one of the

best ways to solve any problem because human beings had kindness heart

which is the weakness of whole matter. For example, if the Tibetan people

were using nonviolence peace to get freedom back, there is support of love

from all over the world to gain freedom. Sir, you will support this comment

or not? Please explain with such incident occurs in USA for helping.

3.Right throughout history exceptional people in many countries like

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Norway, Czechoslovakia, India, etc. have used nonviolent actions as a

means of bringing about desired political and social change. Since all above

mentioned countries have succeed in their predetermined goal by adopting

or using nonviolent action against their invaders, so we, the Tibetan people,

should learn something and must give full support to our Nobel peace

laureate, and our temporal, spiritual and political leader H.H. The Dalai

Lama.

What can students do?

1. We are students ready to do almost anything for our country. What should

we do?

2. How can we get our motherland back? People say that we should study

then we will get our motherland back. Explain us how.

3. Please tell me that you think that we are lucky because we get a chance to

study freely in India. But in China they don't get a chance to study. If they get

a chance to study, then they have to study in the Chinese language. If we

study hard and go high and high education, will that bring freedom? How

will the education bring freedom?

4. Below is a list one group put together about what students could do to help

Tibet.

· The student can study and learn about Tibet.

· The student can do hunger strike and also organize candle light

processions.

· The student can do authorized book for Tibet situation.

· Do a play or role play dramas on the situation in Tibet.

· The student can go to highest mountain to climb and place Tibet

national flag.

· Private schools emphasizing Tibetan language through writing pen

pals letters at a global scale.

· Conversation chain letter. Pass on learning from teachers to friends

and family, and they then pass on to others.

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Buddhist and Western Views of Nonviolence

1. Is there any controversial over any method of non-violence from the point

of view of Westerners and the Buddhist point of view? Give examples if

there is.

2. We Tibetans don't take part of violence because our tradition and religion

is Buddhist. Sir, why do you both and some of the Western people take an

interest in nonviolence?

3. Is it possible to say that non-violence is a part of Buddhist religion?

Preservation of Culture

1. Our population is very less and our culture is very vast as compared

to the Chinese. Then how can we preserve our culture without losing any

population?

2. We do take care of our culture. But if some other culture is flourishing in

our own land, will our culture be valid with the communist system imposed

on us?

3. My recognition will be from my culture, but degradation of my culture by

the Chinese Government is my first worry.

Human Nature, Emotions and Control

1. According to Charles Darwin, every organism needs to struggle for

existence and “the survival of the fittest.” My question: is violence inherent

to humans?

2. Why we have more negative emotions within our mind than positive ones?

3. What is the role of anger? If we want to go under nonviolence struggle,

then we must learn to control anger. Please give us some method to control

anger.

4. Dear Madam how can we overcome from depression ?

5. How can we overcome fear?

Questions about the Olympics

1. As 2008 Olympics is approaching near and near. Is there any other

method of non-violence for intervention? So we Tibetans can do something

74


surprising on this good opportunity?

2. Olympic games hold in every peace countries, but it will be holding in

China in 2008 though this country is not peace country. So why UNO agree

to hold it in China?

3. Can we stop the forthcoming 2008 Olympic games in China?

4. I think it is good that China got vote for 2008 Olympic. If the whole world

refuse to participate and protest against China for free Tibet instead of

economic loss they might free Tibet. So, what do you think, will the world

really support us?

United Nations and the International Community

1. As our country is a free country, we have many proofs to show that our

country has freedom of our own. But UNO didn't do any help to save our

Tibet from Red Chinese. Is there anything we can do so that UNO can take

action to free our country from Chinese Government?

2. Why the Chinese occupied Tibet? Tibet and China are two good friends.

China has no sense of neighborhood. Chinese always say that Tibet is part of

China. But China and Tibet have different culture, religion, food, cloth and

everything. But why the UNO not accept our truth?

3. All the Western country know that the Tibet is a poor country. China is bad.

Then why they are not helping for us!! HELP US …FREEDOM BACK. We

want Purnaswaraj (I mean all parts of Tibet or self rule.)

4. Our leader H. Holiness gave many speech about Tibet and

Tibetan people. Still there are more are people doesn't know about Tibet and

who is Tibetan??? Any opinions from your side?

5. All believe that Tibetan cause is basic question of human rights. What do

we think? The UN does not seem to agree.

6. As you know that China is a powerful country and most of the powerful

countries are afraid of China. Then who can help us get our country back if

we follow nonviolence?

7. Earlier Germany capture so many countries. After that many countries get

together for their freedom and they win. Then why can't other countries get

75


together for our freedom? If we all get together then I am sure it is possible to

free our country.

8. As you say that in Tibet the Chinese cut many trees and throw the industrial

garbage which affects our world environment. Then why other countries of

the world cannot raise their voice against China?

9. The Tibetan cause has gotten position in the international agenda, but

could not find the solution. Why? Can you explain?

10. How many countries say to help the Tibet from nonviolence?

11. At present, why does the Chinese government been cruel to the Tibetan

people in Tibet, particularly monks and nuns? So it means that they have been

following the policy of violence. In this question, why didn't the world's

UNO take action toward the Chinese government?

12. According to my knowledge about the history of the world, I learned that

Munich pact was a last policy of appeasement. But today it is still practiced

by the UNO by not giving us our nation as sovereign. Are they afraid of the

Chinese government? What do you say about this?

13. American supported the Kuwait country very well, but gives no political

support to the Tibetan cause as yet. So may I know what is the reason lying

behind on Tibet's cause?

14. Though we Tibetan people were going in the path of nonviolence like

hunger strike, peace march, etc., did the path of nonviolence have effect on

the United Nations?

15. The Tibetan cause has got position in the international agenda, but could

not find the solution. Why? Can you explain?

16. Poland, Czech. won by nonviolence. They got good support from other

countries. What should Tibetans do to get support?

17. We heard that most of the Western people does not know about our

motherland Tibet...Please explain.

18. Request UNO to say Chinese have to allow Tibetan language in Tibet.

19. The T.Y.C. hunger strike lasted 2 months with disastrous consequences. A

man self-immolated. What are your reactions and that of the U.N? The T.Y.C.

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hunger strike - did it bring any good result? Did it bring change with the

Chinese government?

20. What has the UNO done so far for Tibet and what can we expect from it?

21. If UNO doesn't take any action, then we ourselves go to Tibet and teach

the Tibetan language in secret way. We shall sacrifice our lives for Tibet if we

are caught by the Chinese.

22. Discuss problems with President of USA.

The Jews: Survival, Violence and Nonviolence

1. What really amazes me is how the Jews in Diaspora have been able to

preserve their tradition and culture for over 2000 years. Can you explain this

“Jewish magic?

2. The Jewish people were in Diaspora and exile for 2000 years without

violence. Now with plenty of violence they have a country!

3. The Israelis are oppressing the Palestinians. If Israelis, people who had

themselves undergone brutalities and injustice first hand from others can do

this, then I wonder what hope there is for compassion and nonviolence.”

India and Nonviolence

1. Sir. In India Mahatma Gandhi and many other people struggled and died

for getting their country free by nonviolence. It is the same in dying by

applying nonviolence or violence. If they will use nonviolence, the people

will die in both. So what is use of nonviolence?

2. Ghandiji had won their freedom by nonviolence, but many of the Indians

died to get their freedom. Do you think that they had won their freedom by

violence or nonviolence?

3. In India it take 200 years to get the country by applying nonviolence. But if

they will apply violence they can get their country in 1 or 2 years. So why did

they only use nonviolence?

4. Though India got the Independence under the leadership of Mahatma

Gandhi, we should not forget the importance of extremists. Why did most of

the great philosophers of India support and give importance to extremists

more than Mahatma Gandhi? What does it show? Did it show that violence is

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more important or strong than nonviolence?

5. India got independence through the nonviolent movement of Gandhiji, but

the acts of revolutionaries which contributed to the achievement of

independent of India cannot be ignored. So, I think there should be some

revolutionary acts along with nonviolent movement for the achievement of

our freedom. What's your opinion in this regard?

6. The British government was a democratic government whose principles

were against imperialism, and so the nonviolent movement of India proved

worthwhile during the reign of the labour party. But in our case it is different.

The Chinese government is a communist one and so I don't think our

nonviolent means will prove worthwhile. Indian people struggle for

independence by using both violence and nonviolence. Still they got

independence after 200 years. So if we only go in a nonviolence then how

many years we have to wait for independence?

7. That was early time when Gandhiji made Indian independence. But now

time has changed and man has also changed. How can we get back our

freedom?

8. Gandhiji used nonviolence and Dalai Lama also uses nonviolence.

Gandhiji made independence. Then why we not get independence?

Questions about China

1. Sir says if you cannot help others then try not to harm them. Then why

have the Chinese snatched our land from us even after having their own

land?

2. The Chinese capture our country. After that they beating our people. Why?

3. Why don't the Chinese give us freedom? What is their main aim behind

this?

4. Can you please tell us whether the Western countries people have the same

views and feelings as we Tibetan people have towards the Chinese?

5. The Chinese president is educated person, but he didn't want to go through

nonviolence. Why?

6. Nonviolence is most popular in the world. But why China is not accepting

it?

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7. The Chinese don't say that they captured Tibet. They say that Tibet is one

part of China. Then how we get freedom?

8. Why doesn't China believe in nonviolence?

9. Recently we have heard that Tony Blair, P.M. of Britain, during his trip to

China requested China to talk about Tibet with his Holiness. Do you think if

China agrees to talks this will prove any help to our struggle for freedom? If

yes, how?

10. The Chinese government has been following the policy of violence -

particularly the big trouble is to the prisoners in Tibet. Why does this not

cease?

11. Sir, there are numbers of prisons in Tibet which were constructed by the

Chinese government. What is the main objective of constructing these jails

in Tibet? I found in UPDATE news so many nuns and monks had died.

12. Nowadays most people in the world welcome the 21st century. At that

time will the Chinese leaders and people change their mind and politics?

What do you think?

Education and Schools

Should Tibetan children go to Chinese schools in Tibet?

No.

1. Tibetans should refuse to go to Chinese schools.

2. Tibetan children should not be sent to the Chinese school in Lhasa. Instead

just keep them at home and give them some knowledge that the parents

themselves have.

3. Tibetan children in Tibet must not be sent to Chinese medium school. Try

to send them to Tibetan schools formed by own.

4. It would be much better to let the child stay in home rather than sending

them to Chinese school. Tibetan children will be influenced by the Chinese

behavior.

5. I have never been to Tibet, but I heard that the Tibetan children are

deprived of education. It is all about China and its culture. So, like Norway's

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case study I find the teacher's resistance, a bit helpful to us. The Tibetan

teachers should boycott teaching Chinese subjects and if the teachers are

Chinese, parents must try to send their children to Tibetan schools.

6. In the schools that are run independently by the Tibetans, Tibetan

language, history should be taught.

7. In Tibet towns have small schools both Tibetan and Chinese. But Chinese

get good facility and Tibetans do not. Need to build better facilities for

Tibetans.

8. While India was under the British control they also don't have the right to

have an education, But a prominent leader of India, Lala Lajpat Rai

established a separate college for Indians where they can learn their own

language and religion. Likewise in Tibet we can establish separate schools

for Tibetans to learn their own language and religion.

9. We should implement schools in Tibet which teach the students the values

and ideas of Tibet. To do that we must pass on the information to all the

Tibetan teachers and teach the students the good things and character and

Buddhism.

10. The young Tibetan generation must understand that they are the heirs

of Tibet. So education must stress on preserving Tibetan identity and

creating political awareness. If each child gets educated it will help preserve

Tibet and Tibetans. The education system must look after Tibetan children's

development. What Tibetan child cannot get in Tibet, we must provide to the

Tibetans in exile. Without a people, where is a nation?

11. Provide education to the Tibetan woman as women are one hand in the

development of the country

12. We think if we want to keep our national culture, tradition, the first thing

we will have to do is to keep our own opinions – that is, to act or do

everything in Tibetan ways. So we think we must try to give our next

generation education, because education is the main thing to do for every

freedom fighting countries.

13. Build schools in backward areas. The illiterate Tibetan children should

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be improved by finding good enough teachers for Tibetan schools.

14. How do we give education to poor people that have no school? First we

make a small group. Then we earn money from donations from different

people. We also study hard. We go secretly to towns and cities and say why

we came to Tibet from India to make schools. Our aim is to build schools for

poor people. If we build the school from brick, the Chinese will know our

secret. So we build the tent.

Yes.

1. We must go to school, even that it is Chinese school, because, if we don't

go, then we may be stand still and ever go down. So, go to Chinese school,

learn Chinese and other base knowledge to strong ourselves. Pick out the

advantages, but throw out the disadvantages.

2. If we go to a Chinese school we must hold tightly our own culture and look

for a chance to set up Tibetan school and fight back. Never let them wash our

brain, but learn Chinese and someday we fall down the China by its weapon.

Role of elders and transmission of culture and traditions

1. Preserve our Tibetan language by listening to the elders because they have

more knowledge of the Tibetan language.

2. Ancestors must shoulder their responsibility to teach their children about

the ancient cultures and religion.

3. In each home elders should tell stories about Tibetan history for preserving

Tibetan culture and religious. Other stories should be told also.

4. Parents should teach their children about how Tibet occupied, and how the

Chinese are destroying our culture and religion. The children should be

aware of this and preserve them. The Tibetan parents have to continue to

teach about our leader, the Dalai Lama's history.

5. It is very essential to know the ways of our traditions. However, many

Tibetan children don't know about Tibetan customs. We should help this by

gaining some knowledge from our parents about customs and conserve it in

ourselves. Then we should give some knowledge about our customs to the

next generation.

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6. Simultaneously learn from our ancestors about old culture and give this

lesson to coming generation of Tibet.

7. I will learn my language well and teach it to our Tibetan children. In

holiday I will make a story in our language about our early Kings and what

the Chinese are doing to our country and the Tibetan people so our children

will know about this.

Tibetan Exiles and Tibet

1. When I finish my learning, I will go to my homeland and teach Tibetan to

children. Let them know about Tibetan history, etc.

2. The educated Tibetans from India should be sent to Tibet and trained to

teach the Tibetans out there at Tibet very secretly.

3. If we could, we should send one representative into Tibet who could teach

our language and religion to little Tibetans. If we are caught we won't care,

for we could die for our country.

4. To help Tibetan people in Tibet we have visa problem. In case we get

visa, teachers who are going to Tibet must learn Chinese language. For

this the Kashag must organize intensive Chinese language course.

Those teachers who will go to Tibet must have good knowledge of

Dharma, language, and tradition.

5. There seems to be a direct relation between the situation inside Tibet and

the political fever/feelings of Tibetans. For example, there is increased

surveillance on political prisoners, monks, nuns, monasteries in Tibet

whenever there is protest/procession against the Chinese outside Tibet. We

should, rather, use this period to educate the youth outside Tibet of the

situation inside Tibet and try to bring “revolution” into Tibet. The youth in

Tibet would understand the real state of affairs and then we can expect a great

result out of it.

6. Protest Tibetan immigration. Our parents skipped from Tibet and settled in

India. In the great country India we preserve our culture and enjoy full

authority. But at present, youngsters want to skip from India and want to

settle abroad, just to earn money. I suggest you Tibetan youngsters do not

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think to go abroad, just think about when you go to Tibet.

7. From our exiled Tibetan community, educated person should voluntarily

go secretly to Tibet. They should join the schools under the Chinese control

school and slowly they should teach them Tibetan identity and culture,

traditional language, and religion. And they should advise to all the Tibetan

students and parents about our glorious Tibetan culture in Tibet.

8. In Tibet there is no freedom of education, religion, movement, everything.

To learn and develop good character, we must escape to India so that at least

we can teach our own children.

9. We must develop secret communications with various administrators in

Tibet related to education and culture to make our activities more supportive.

10. Young generations in Tibet are the target of the Chinese to destroy once

and for all. Therefore the young people of Tibet should be secretly brought to

India to learn the traditions, language and culture of Tibetans which is being

destroyed day by the day by the Chinese.

11. Make a festival to attract Tibetan youth toward their own culture and

language.

Buddhist Religion

1. They should try to get some scripts from which they can learn our beautiful

religion of Tibet.

2. To preserve our religion we have to give private teaching in their homes

secretly. Or sometimes night teaching.

3. We should choose the path of peace and avoid violence.

4. Follow the teachings of His Holiness and we must have unity.

5. We must spread our religion all over the world without hesitation.

6. We also have to develop the work of Department of Religion.

7. The things that we know about our religion should be kept in our mind

throughout our life, and try to learn more about it.

8. Elderly Geshes from exile to teach religion, culture, etc, in the community.

9. Contact with monks is very important because all Tibetans need prayer in

their home. At that time they discuss with monks about how to protect their

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culture and character.

10. We will find out all the children who want to become a monk and want to

learn about religion. After that we will work hard to earn some money and

send it to the Monastery. Last, we will work especially hard to find all the

children who have no parents and poor children, to send them to the

Monasteries.

11. In Tibet they are destroying the religion, so we must pay attention to the

exile monks and when the Dalai Lama gives us talks about religion. We will

publish many books and CD's on Buddhism and the religion of Tibet. We

will share our view about religion of Tibet to foreigners.

12. We should build Monasteries in Tibet. First we will go to Tibet and make

a small group. We will make relations with the Chinese Government and talk

about making some Monasteries in Tibet. If they say no, we will try again

with having a different country's government to help us. If they give us

permission to make a Monastery, then we will beg donations from the

Tibetan people and other country's people. If we make a Monastery we will

make it in a village or town where they don't have any Monasteries. Then

we get a Monk who is very intelligent to teach students about religion and

Buddhism.

Agriculture, Farms, and Nomads

Special problems of farmers

Farmers have special problems including: 1) abrupt resettlement without

adequate compensation; 2) crop taxes; 3) lower prices if sell to government;

4) high fees for education.

1. Tibet is a fertile land to cultivate. If people of Tibet give more interest in

agriculture, we will produce so many crops in large scale to sell. Work in the

field. Produce our own goods in the field.

2. Purchase agricultural goods from Tibetans whatever they are to help

agricultural people with income though they may be expensive.

3. Some people are poor and remain uneducated. So their way of doing job is

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the ancient method, like the nomad which migrate here and there for food

and pastures. They get milk and milk products like butter, cheese and curd

for some commercial purpose in order to get some income for their survival.

Don't send children to look after yaks and sheep.

4. Improve methods of agriculture.

5. Export to developing countries.

6. Establish NGO whose main aim is to provide the knowledge regarding the

development in the agricultural sector to the Tibetan peasants.

7. Farmers in Tibet should not give lease to Chinese for land.

8. Raise the price of food when sell to Chinese.

9. Avoid buying fertilizers, pesticides, manure from Chinese.

10. With the growth of science and technology, the farmers should adopt

new methods in order to increase their production.

11. Tibetans have the full resources of food grains and other edible things.

This will automatically raise the standard of living.

12. Select youth and send them to advanced countries to specialize in the

field of wheat production to make it comparable with Chinese wheat.

13. Tibetans in cities should enlarge the hotels and restaurants so as not to

rely on Chinese foods.

14. Form associations and plan boycott of buying wheat from the Chinese. It

is the aim of the boycott on edible commodities from Chinese sellers to

cause the Chinese economy to decline. -

· Distribute secret pamphlet within the Tibetan community telling

about the plan. Arrange different places where the Tibetan wheat is

available.

· The wheat to be sold only within the Tibetan community. Farmers

can also export of exchange eatable things with the Nomads.

· Sell the wheat in the market for lower rate for the Tibetans than for

the Chinese.

· Quality control sessions to control the quality of wheat

manufactured by the association.

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15. Teach the farmers new ideas about agriculture through organizing

workshops, showing video and slides. Media programme to help them know

how to use the modern facilities of irrigation and use of electricity, Learn

about the following:

· Use high yielding seeds.

· Use of pesticides and insecticides or manure.

· Rotation of crops which increases yield of the soil.

· Knowledge of the type of soil, and planting according to the texture

of the soil.

· Irrigation for dry lands; water pump to drain water in the field.

· Good quality for competitive markets.

· Problems in production.

· What to do when crops fail? Sometimes can get help from the

Government – food, not money.

· Pests and natural elements like monsoon problems, hailstorms.

· Heavy crop tax by the authorities.

· Keep aside a portion of produce as seeds for next crop.

· Sell in market after paying crop tax.

· Teach about organic farming.

16. Return to watermills.

· In Tibet grains have been ground with the help of watermills for

centuries. And from that we get tsampa and flour from the

watermills. Tsampa is a basic source of food in Tibet.

· At present Tibetans in Tibet depend on electric mill which uses

hydro power, to get those foods. Those machines were imported

from China. The payment charge goes in the hands of the Chinese.

· Our main objective is to stop using Chinese goods and machines, so

that we will depend less on Chinese.

The question arises is how we can construct a watermill at the appropriate

location where people can rely on it?

· We can raise funds through donations from the Tibetan people itself.

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· Spread pamphlets advertising the watermill to make people aware

they can get it at low cost.

· People can come to give tsampa with this watermill and can pay in

discount rate, lower than the Chinese mill.

· Advantages: Low cost/cheap; The money circulates within the

domestic area; Mill will provide employment to Tibetan people;

eco-friendly.

Health and Hygiene in the Countryside

Problems:

1. Not many hospitals in rural areas, high consultation/treatment charges,

medicines not affordable for many people.

2. Facilities are very poor and authorities will not give permission to build

others. Expired

3. Female patients can't do without going to the Chinese doctors who

impose forced unconscious sterilization, so there is fear of going to the

Chinese doctors.

4. Scarcity of doctors, lack or professionalism, don't bother much about

patients.

Solutions:

1. Open hospitals in the villages, expenditures from common funds.

2. Encourage balanced diet among villagers.

3. Construct playground and encourage games and sports in village.

4. Education in family planning - Hum do hami do (we two and our two).

5. CTA train paramedics to go into countryside in Tibet.

6. Discourage open toilet and traditional toilet system.

7. Construction of toilets and latrines in village area.

8. Construction of proper drainage system for avoiding overflow of waste

products.

9. Monthly hygienic education for villagers.

10. Get clean water by providing water filters.

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11. Boycott medicine produced by the Chinese.

12. We should install a Tibetan medical center and produce our own Tibetan

medicine which has no side-effects as compared to Chinese medicine,

because Tibetan medicine is produced from herbs. Also, we should establish

small medical center owned by Tibetans. We should also give education in

Tibetan medicine to our youngsters.

13. With the help of TMAI in Dharamsala, we should make Tibetan medicine

available in Lhasa, cheaper, abundant and attractive. The product can be

supplied through the businessmen of Nepal, with some incentives for them

too. In India we should advertise to the Tibetan tourists/pilgrims of the

Tibetan Medical and Astro Institute in India and its achievements.

14. Tibetan medicines are believed to have no side effect since it is

ayurvedic. In terms of money, it is much cheaper compared to that of Chinese

pills. The availability or Tibetan medicine should be adequate.

15. Encourage these sellers to further expand, and the establishment of new

pharmacies.

16. We must still persevere with the economic non-cooperation. If one

Tibetan doesn't give in, then the whole non-cooperation is a success. Success

of our non-cooperation is unity and strength.

Special Problems of Nomads

1. The Chinese are forcing Nomads to divide boundaries, so that they quarrel

with each other.

2. Fencing of land leading to social disharmony, extra expenses, feeding

problems.

3. Due to the restrictions on grazing problem, we need to steal enough grass

for our animals at midnight, because they will not give us grass if we ask. So,

it is our last method.

4. Limits on land and livestock.

5. Taxes on meat, butter, milk.

6. Need training in land and water management.

7. Lack of education. No education about Tibet and Tibetan language.

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Group Photo with Trustees of the Foundation for Nonviolent Alternatives

at the ANEC Office. Sept 2009

ANEC Workshop for Delhi University Students

at Rohini TCV Hostel. Oct 2009.


89

ANEC Workshop for Monks and Nuns at

Tsechokling Monastery Dharamsala, April 2010.

ANEC Special Press Conference on Nonviolence Strategies. May 2009

90



8. Teachers not qualified; low educational standard; schools not adequately

funded; so scope for higher education; unemployment because of lack of

qualifications. 97% are Chinese in all offices, departments, etc.

Solutions:

1. We should organize most of nomad's parents who didn't have any modern

education and don't send their children to school. They don't have any idea of

modern education, and also they have so many works to do, so they never

think of their children.

2. Now we are studying. After we go for our land and without fees we give a

modern education for Tibetan children.When animals get sick they are taken

to the vet. Nomads need knowledge of how to take care of their own animals.

Knowledge passed through radio and television.

3. Nomads must avoid selling domestic animals to Chinese people.

4. If nomads set up their own farm, the products of that farm should be sold

first to the Tibetans. If the nomad is capable of opening a store related to

animal resources, he must first sell it to Tibetan people.

Acts of Resistance

1. We have to be united, otherwise the Chinese will use violence on us and

put us into prison.

2. The most important feature of nomads is to minimize the use of Chinese

technologies, such as: trucks, transportation.

Preservation of Tibetan History, Culture, and Historical

Traditions1. We cannot directly preserve our religion, culture and traditions in Tibet at

the moment, but those who are willing to learn, especially Western countries,

how important this is. Also, we have to request those Westerners who visit

Tibet every year, to explain the same to our Tibetan people in Tibet, so that

our Tibetan people who are under the rule of China in Tibet will not forget

our rich, religious, culture and tradition. Teach the Tibetans about the

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internet advantages and make a cyber-link between all the Tibetans around

the world.

2. The youth in Tibet can also preserve religion, culture and traditions by

putting more Tibetan programs through modern communication. The

internet, especially, can be used as a tool. More Tibetan songs and movies

should also be made and smuggled into Tibet.

3. More and more publications related to our history is the foremost thing we

can do. Since today is the world of mass media, audio cassettes related to our

history – like making films on different dynasty and different kings, would

also be beneficial towards the preservation and spreading the true history of

Tibet, produced by its own people. Then pass it on everywhere in the world

and also to Chinese students.

4. Films or shows related to our history should also be made, and should be

telecast over and over again in serial wise so that the Tibetan people,

especially the youth, would be brain-washed, and they would pick up the

things automatically.

5. In India we used to study Tibetan history till 8 or 9 standard. But it would

be more effective if we continue studying our history and our present

condition as one of our subjects. We cannot be ignorant of our literature and

culture while running after freedom. Conduct essay on Tibet which is about

maintaining our faith and aesthetic manners.

6. Wear Tibetan dress because it is our culture. If we wear modern or Chinese

clothes, the Tibetan peoples will think that we are not Tibetan – that we are

Chinese.

7. For preserving our culture and traditions we should get advice from our

birth to our last day. The advice should be about how we make our culture

better; like wearing chupa and activities of daily life style. Songs and dance

should be related to our culture. We all know that the Chinese are trying to

banish Tibetans from Tibet, and that they will never give freedom to us. So

some Tibetans are very determined, so they keep the pure Tibetan language.

They send their children to India where they dance together with our pure

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clothes such as chupa and shirt. There are many other ways we can make our

culture better. But we are all born in India, so we don't know all about this

topic.

8. One group suggested making fashionable traditional clothing. Another

said to wear regional clothing even though Chinese clothing seems to be

cheap and nice, and burn all Chinese clothes that they now have. Another

said they had to open more tailoring shops to make Tibetan dress (cheap).

9. Amdo (province of Tibet) people prepare a dance and show their dance to

U-Tsang. Then U-Tsang will show their dance to Amdo. And all the country

will do like that.

10. Assemble some Tibetan youngsters and make a cultural day. At that time

we dance and wear Tibetan clothing.

11. Instead of moving in the big cities of Tibet, we think it's necessary for

people to remain in their villages where, at least, they can have a religious

talk with their elders in village, and can carry on their way of live (their

traditions) rather than copying the various style and dress-up of the urban

cities.

12. We should celebrate Tibetan holidays without any failure. This will bring

awareness to the youngers about the culture and on the same time can

maintain the dances and songs which clearly shows our heritage.

13. We have to establish more cultural institutions. More exhibitions of

Tibetan culture.

14. Revive the architecture/structural identity of Tibet.

15. Outside class encourage children to play Tibetan games. Chinese are

helping Tibetans so that the Tibetans will be with them and to be their people.

So we would request them not to get into the Chinese trap and to take more

interest in our own religion, cultural and language, and we would tell them

not to lose hope because of the Tibetan's staying in India.

16. First, we want to become very good in Tibetan dance and songs. If we

don't know these, then we have to teach each other. We have to learn from old

Tibetan people. Then we dance and sing our best for the young Tibetan

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children. Then, if we got some money from them and we build a music room

and buy many things of Tibetan music like a jiuta, Tibetan guitar, etc. Then

we teach other Tibetan children and also give them the opportunity to learn.

Then we take them many places to show our Tibetan show of dancing and

songs, and also the drama.

17. With the support of NGO we have to open a Tibetan institute where there

are Tibetans and perform cultural shows.

18. We should go to a far-off place where there are no Chinese and make local

guitars, and teach Tibetans song and dance.

19. Conduct essay on Tibet which is about maintaining our faith and

aesthetic manners.

20. Sometimes the teacher should take the children to a picnic for the purpose

of teaching Tibetan subjects. Also, they should assemble at a remote area.

Preservation of Language

1. Form an organization under some learned Tibetans which will try to search

for Tibetans who have learned Tibetan language or script.

2. Communicate in Tibetan language. Parents and/or elders should teach

children language and culture and history at home and in secret – same as

Norwegians

3. Read the Dalai Lama's My Land and My People at nighttime, and tell

stories to small children.

4. After finishing teaching a class, teachers should call children into their

own room secretly and in the nights also to teach Tibetan language.

5. Follow example of Norwegian children and not talk Chinese in good

pronunciation as they try to teach us forcibly.

6. We speak mix language presently. So we should look into this matter and

stick to our own language.

7. Conduct essay on Tibet which is about maintaining our faith and aesthetic

manners.

8. When we Tibetans (in exile) write any letter or have a talk on telephone

with their brothers, mothers and friends present in Tibet, we should talk or

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write them in Tibetan language so their Tibetan language can improve.

9.. When interacting with each other, talk freely in Tibetan language and not

mix in Chinese language.

10. Speak Tibetan only among Tibetan children and teachers.

11. Most Tibetans are using both Tibetan and Chinese languages. Our duty is

to advise Tibetan students to teach the Tibetan language, tradition, culture.

We have to honor our traditional values.

12. Communicate in Tibetan language. Parents and/or elders should teach

children language and culture and history at home and in secret - same as

Norwegians. (Ex. Read Dalai Lama's My Land and My People at nighttime,

and tell stories to small children).

13. Tibetan teachers could teach our language to the Tibetan children in their

classes secretly, for we don't want the Chinese teachers to know what we are

doing.

14. We could make many underground schools where no one will be able to

catch us. And Tibetan children can learn our language.

15. Produce a Tibetan newspaper so the Tibetans can read news and also

improve in language.

16. Spread the news to the world about the killing of our language by the

Chinese. By this way we sure the people in the world would definitely help us

in this condition

17. All the restaurants and hotels should follow Tibetan language.

18. Tibetans need to learn Chinese in order to be successful, but should also

learn Tibetan.

19. Tibetan language study should be compulsory for the college/university

students. And there should be cultural show competitions among the

colleges.

20. We should give Tibetan names for products of our invention. This would

expand the use of our language.

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Economics – Business and Boycotts

Strategies to boycott Chinese agricultural goods and to strengthen

Tibetan agricultural section.

1. It is the aim of the boycott on edible commodities from Chinese sellers to

cause the Chinese economy to decline.

2. Avoid buying fertilizers, pesticides, manures from Chinese so that they

will be less powerful.

3. Use our own ideas for the plow our fields.

4. The food should be used for oneself for their own living and should not be

sold to Chinese so that they will not get the benefit.

5. Tibetans have the full resources or food grains and other edible things.

While implementing this path, Tibetans will automatically raise the standard

of living.

6. Farmers in Tibet should not give lease to Chinese (refer Polish peasants).

7. Extend the association and the wheat to be sold only within the Tibetan

community. Farmers can also export or exchange eatable things with the

Nomads, too.

8. There are many walnuts growing in Tibet. There are around 128 different

types of walnuts. Chinese should not get hold of this chance.

9. Food items like beans should raise the price when sell to Chinese.

10. There are quite a few barren land in Tibet, so we should make good use of

these land.

11. With the growth of science and technology the farmers should adopt new

methods in order to mobilize their production.

12. Quality control sessions to control the quality of wheat manufactured by

the association.

13. Select youth and send them to advanced countries to specialize in the

field or production of wheat to make it comparable with the Chinese wheat.

Patronize and Strengthen Tibetan Businesses

14. Tibetans in cities should enlarge the hotels and restaurants so as not to

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rely on Chinese foods.

15. Instead of going to Chinese, we have to go to Tibetan hotels. It makes

great loss to the Chinese people in the hotel because if all stop going to the

Chinese hotel, they would not get sufficient money. So they would not stay

more in Tibet. They will go to their own country

16. Tibetans are fond of butter tea. We can avoid visiting Chinese restaurants

by eating only Tibetan foods.

17. Buy things from a Tibetan shop-keeper, especially things you cannot

manufactured in Tibet.

18. Buy only Tibetan goods (handicrafts). Advertise Tibetan goods as much

as possible.

19. Employ only Tibetans for one's own work or construction.

20. Make all transactions between Tibetans only. For example, use a Tibetan

taxi driver.

21. Set up small scale and cottage industries. First we need to setup a union or

an organization, and then this union will collect money or donations.

22. Though Tibet cannot produce goods like other countries, it can produce

sufficient productions like grain, wheat, wool, salt, etc. to their own people.

So there is no need to depend economically to China. So they should have to

adopt non-cooperation movement. Boycott all the goods which were made

by China. If we practice this sort of thing then automatically Chinese people

who are not getting the jobs in China due to high population will also stop the

migrating from China to Tibet.

23. Tibetans have the full resources of food grains and other eatable things.

While implementing this path, Tibetans will automatically raise their

standard of living. Due to the poor business of Chinese in Tibet, they may go

back to China.

24. Since the Tibetans have the ability to be self-sufficient, they can continue

making shoes, clothes, caps, aprons, on a large scale to meet the needs of

other Tibetans. This will pave the way of being less dependent on the

Chinese.

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25. We want to buy Tibetan clothes because we are already Tibetans and this

industry belongs to Tibetan people. They get more money. If we bought

Chinese clothes they will be more powerful in money and their factories

became famous in the world. We buy Tibetan clothes because the seller get

good money. So, they can use the money for their children school fees. If we

buy Tibetan clothes we will keep our customs. That's why we all love very

much our motherland.

26. Make every use of the resources like making homemade cheese, tsampa

flakes (cornflakes) etc.

27. Improvise habits and customs to a Tibetan situation. For example, use of

white wool yarn instead of silk thread.

28. Buy more Tibetan audio and video cassettes. This will give

encouragement for the singer.

29. Get income from selling jewelry, dairy products from yaks.

30. Export unique arts and crafts,

31. Learn management and resource skills.

32. Set up hotels and guest houses can prove beneficial for the economic

well- being of Tibetan city dwellers

33. Avoid protests, for then there is less chance of getting arrested, and hence

affecting the Chinese government system in which prisoners are used for

labour work.

Buyers Boycott

We see a possibility of conducting a buyer's boycott in Tibet. In major

Tibetan cities there are many Chinese shopkeepers and sellers. We shall

educate the Tibetans on how to organize a buyer's boycott. Such a boycott

could be economically beneficial for the Tibetans, and make Chinese

economy deteriorate.

34. To survive without depending on the Chinese, we should establish

new technology. We can produce the product without buying the finished

goods from the Chinese, as we produce the product on our own. New

Tibetan Association for construction.

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35. Rich Tibetans voluntarily develop Industry and hire Tibetan laborers. We

must encourage the Tibetans who are introducing the industries and

businesses in Tibet.

36. Set up small scale factories to produce items of daily use, for instance,

soaps, match sticks, etc.

37. To educate the Tibetan nomads about the business we can share the ideas

and views of the business with them who don't know how to run a business

effectively.

38. Since cities are the main place of tourist attraction, Tibetans in the cities

can give importance to the selling of Tibetan arts and crafts. Selling such

items, which need less investment and fetches good profit.

39. Like in case of Norwegian Teachers who wouldn't have succeeded if their

neighbors hadn't co-operated, it is good to inspire the other Tibetans

boycotting made in China, who are weak in economy.

40. Remember it is better not to buy from a Chinese shopkeeper and be

without than to give him money.

41. Avoid working under Chinese Government.

42. Tibetans in Tibet should not work under Chinese organization. This will

discourage Chinese. In a sense Tibetans will less dependence on Chinese.

43. On the whole, making minimum use of Chinese goods even if it is only a

Chinese made cigarette, and encouraging as much “made in Tibet” as

possible.

44. Boycott edibles made by Chinese . It is the aim of the boycott on Chinese

edible commodities to get our freedom. This action will make declines in the

Chinese economy

45. Avoid any possible help from the Chinese which would help the Chinese

economic and standard. For example, even if we're building a house, seek

minimum help from Chinese machines.

46. By the action of holders of financial resources we will stop depositing the

money in Chinese Bank so that the bank runs out of deposits, and will shut

down the bank, and will shift its bank to China since the banks cannot force

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the general masses of Tibet to deposit money. The bank may try each and

every possibility to encourage the Tibetans of the advantages of depositing

money. The Tibetans must take into consideration the disadvantages of

banks flourishing in Tibet. Because if banks flourish. Chinese businessmen

to come to Tibet.

47. We don't deposit our money in Chinese Bank. If we keep our country's

money in our home, if we stop using Chinese Government banks, then they

don't have any interest or profit in banking. Then they slowly close the bank.

Sellers Boycott

48. We shall organize a sellers boycott inside Tibet. We shall not sell meat to

the Chinese hotels and construction workers in Tibet. We shall also try to

undertake a campaign not to sell yaks or other animals to Chinese buyers.

40. We shall not sell our products to the Chinese at all. If we are forced to do

so, we would sell them at a higher price.

50. If they come into a restaurant we can make half-cooked food and, or else,

we can use poison also.

51. In Tibet wool is the main resource we are getting from the sheep and

selling it for a cheap rate, where it becomes a source of many products. So,

we should stop selling it to the Chinese.

52. We are not going to sell our silk, land, house and traditional items to the

Chinese. We should sell these things to the Tibetans and tourists from

foreign countries, not the Chinese, so that they will return to their own

country.

53. If Chinese come to buy, we will increase the rate of everything. Or we

can say that these things are already reserved by Tibetans.

· From our farms the Chinese need: wheat, rice, fruit, grains.

· From our Nomads they need: meat, milk, butter, curd, wool, cotton,

and animals.

54. We go to all the different villages and towns inside Tibet to stop the

Tibetan farmers from selling their products to the Chinese. We should sell

our goods to other countries, like India and Nepal, and also inside Tibet to

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other Tibetans.

55. We want to sell fruits in our town to Tibetans, not to Chinese. If the

Chinese people force us to sell, then we will sell at a very high cost.

56. In Lhasa, we will sell thukpa only for Tibetans, not for Chinese. And we

will make only vegetarian foods, not non-vegetarian. We will not use

Chinese materials in the restaurant. We will also sell it cheap. We will keep

Tibetan workers, and we will make food very nicely for the people struggling

for Tibet and for the tourists. We will tell true stories about Tibet to the

tourists. As much as we could save money, we will donate it to a Tibetan

Monastery.

Political Intervention

1. Our group had decided to go under method of nonviolent intervention by

sitting hunger strike near the Potala so that “we could give strong

psychological effect to Chinese leaders” In this way we could enlighten our

own masses and inspire them to put some effort in our cause. Also, it will

attract media through which masses of worldwide will get knowledge about

our problems and may get sympathy and moral support from them.

2. Regarding alternative communication system we have chosen to gift each

other a pen in which there will be small pieces of pamphlet which will be

distributed in other remote areas.

3. Lack of political education. Political education should be taught in all

Tibetan schools and settlements.

4. We have to increase the populations both inside and outside of Tibet.

Mostly this should come from those outside Tibet because we have more

freedom.

Views of Chinese PeopleNegative (all italics are mine)

1. Do you think the methodology of non-violence will really help for Tibet's

cause when its enemy doesn't have even a little sense of humanity?

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2. When I had seen the immoral work done by Chinese I can't accept

Chinese as human beings like us because they destroyed too many

monasteries and temples of Lord Buddha. On the other hand, they killed

lovely people by using machines and unbelievable punishment. Can you

assure Chinese are human being as like us? If so, how?

3. Our impression is that we can never have any relation with the Chinese as

we are composed of entirely different ingredients and attitudes.

4 Relation with the Chinese might lead to financial prosperity for some

Tibetans, but it harms our struggle indirectly because it created disunity

amongst us! So, we shouldn't and mustn't have anything to do with the

Chinese, as they are the root cause of our problem.

5. Our impressions are not good as we have seen how the Chinese

traders/merchants bring liquor and other intoxicants and lure the younger

generations towards decay and death..

6. The people in Beijing will treat us like animals, not like human beings.

7. The Chinese don't give any respect to us.

8. I'm not going to any Chinese school because I don't like Chinese. I can't

eat the Chinese food!

9. They are our enemy.

10.Their presence make the younger generation speak more Chinese than

Tibet, causing a decline in our language.

11. We feel disgusted with the Chinese authorities, especially the Tibetans

who maintain contact with them. We feel that we shouldn't have any contact

with the Chinese. We should ignore them and treat them as uninvited guests.

They would feel bad and perhaps some might go away.

Qualified and Wary

12. We believe it is very important that we maintain contact with the Chinese.

We can exchange many ideas and come to a common platform. But we need

to be very careful while dealing with them.

13. We know that it is very easy and simple to be friends with the Chinese. But

we can't be guaranteed of their friendship as they are very moody and can

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change every now and then.

14. It is mainly for financial transactions/business that we maintain contact

with the Chinese. The general perception is that they are very cunning,

mysterious, and fraud (cheaters), and we can't have faith in them.

Pragmatic

15. Our general experience is that the Chinese consider us a backward

county and they feel that they are our superiors and can do anything and

everything they want. Therefore, we should have relations with the Chinese:

a) To know what they have in their mind; b) To let them know that they are

not wanted in Tibet for whatever reason.

16. It never occurred to us that we should have some relation with the

Chinese, talk to them, or exchange or exchange ideas. We never thought

about it. But we realize that we should maintain some relations with the

Chinese and explain to them the real situation inside Tibet before and under

their occupation.

17. If I meet a Chinese person I will talk with him because: 1) I can make

friends with a China person; 2) I can talk about Tibetan freedom. 3) I can

explain my Tibetan national flag and the Tibetan situation; 4) I can write

about Tibet, our nomads, culture, and also Tibet freedom.

18. We should maintain regular contact with the Chinese, especially with the

Chinese soldiers. We can exchange ideas. We can take this opportunity to

educate them about the real plight of the Tibetans.

Positive

20. Our general impression is that the majority of the Chinese are good and

reliable. We have had very close relations with them. They are also very

eager for the day we get our freedom. They also want human rights and most

of them have undivided faith in His Holiness the Dalai Lama. The sad thing

is that some Tibetans are themselves becoming Chinese weapons. and cause

great damage to our struggle and unity. It would be wonderful if you could

advise us on how to deal with them.

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21. I have one Chinese friend from -----? He worked in laying the railway

tracks. He told me that he is in Tibet only for his livelihood and he has no

intention of destroying the Tibetan culture and social fabric. He even said that

as trains start operating, this would carry away the natural resources to China

and bring back more Chinese. He is a Buddhist and has deep respect for

Tibetans and the Dalai Lama. I realized that not all the Chinese are bad. There

are some Chinese who are concerned about the Tibetans. So, yes! We should

maintain contact with them. We shall be able to tell them about us and get to

know more about them.

Cooperation and Noncooperation with ChineseAppeasement and accommodation

1. If we don't want to do the work of Chinese we have to do it because we have

to stay alive. Follow policy of appeasement toward Chinese.

2. Try to maintain good relationship among the Chinese people to gain some

sympathy from them and might get some employment opportunity from

them - like domestic services like cook, house servant.

3. Tibetans must try to satisfy their wants with the minimum amount of

income they are getting. They must try to make the best use of resources or

source of income they are getting around the place they live.

4. We must cooperate with Chinese and get maximum jobs, and slowly,

afterwards, we must send back the Chinese to their own countries.

5. We must be polite, friendly and tolerable to Chinese in order to get jobs.

6. We can get jobs and income through changing the name and surname, but

there is chance of vanishing the name of Tibetan.

7. Though Chinese are ruining our religion and culture, we have to tolerate

their inhumane activities.

8. I think that they cannot improve their jobs because the Red Chinese are too

bad. They say,” if you want jobs, then join the China soldiers.”

9. A Tibetan in Tibet can get high authority work only if he joins the police

force of the Chinese government.

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Non-cooperation with Chinese

1. Tibetans should not work for the Chinese, because if they work for them

only the Chinese would be gained, but for Tibet nothing isn't gained, so

therefore they mustn't work with Chinese under its government.

2. Relation with the Chinese might lead to financial prosperity for some

Tibetans, but it harms our struggle indirectly because it created disunity

amongst us! So, we shouldn't and mustn't have anything to do with the

Chinese as they are the root cause of our problem.

Working under and with the Chinese.

1. Market goods in China. Get contracts from big Chinese dealers.

2. If you get a job under Chinese government you have to keep in mind that

you've got to get your country back. At the same time you should have

patience because under the Chinese, your enthusiasm would arise when

Chinese do some useful things for Tibetans.

3. We must go to school even that's Chinese school, because if we don't go

then we may be stand still and ever go down. So, go Chinese school, learn

Chinese and other base knowledge to strong ourselves, and fight back. When

you get a higher job in the Chinese society, then you get opportunity to meet

the governor and can raise your voice against the Chinese invasion of Tibet.

4. If the Tibetan people get chance to work in Chinese Government we get

lots experiences whatever to do for the sake of future Tibetan Government.

They could spy for the sake of exile Tibetan Government.

5. If you are an educated person, but it is difficult to get job inside Tibet

because our country is in the hands of Chinese, it is necessary to cordially

cooperate with the Chinese and take jobs, but don't follow the Chinese

tradition except you have to do the jobs with honesty.

6. When you get a higher job in the Chinese society, then you get opportunity

to meet the governor and can raise your voice against the Chinese invasion of

Tibet.”

7. Another said that in addition to going there “for my own profit”, he would

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“like to do some detective works for my country; and also get the chance to

see and know some Chinese leaders, and what they are thinking and doing to

our country.

8. Most of us think that we should pretend to work for the Chinese

government in Tibet and try to put their orders off and not let them work

in time. And sometimes let the Tibetan Government in exile know some of

the Chinese official policies. Altogether we think that if we pretend to work

for the Chinese authority in Tibet we will, of course, get more chances to

destroy their working system in Tibet.

9. I would work under Chinese if they allow me to work as a computer

instructor. Then I will get benefit not only for myself but for my country

Tibet too. Then I will create website there. Whole people over the world will

get knowledge of Tibet.

10. If the Tibetan people get chance to work in Chinese Government, we

get lots experiences whatever to do good for the sake future Tibetan

Government.

11. Chinese consider Tibetans inferior. So we must prove that wrong

by being superior to the Chinese in terms of skills and education.

Relations with Chinese and Chinese Culture

Avoid contact with Chinese people and culture

1. We should not interact with Chinese.

2. Don't marry with foreign people. Tibetan should not marry with Chinese

citizen, for the child which is born to them will become a Chinese citizen and

our religion can disappear.

3. Don't go to Chinese movies.

4. Chinese celebrate their functions in Tibet and Tibetans have to participate

in them. So Tibetans should not show interest in them.

5. The best way to preserve our language and culture under Chinese

domination is the Three Monkeys of M.K. Gandhi.

· Not to see Chinese custom and way or doing

· Not to talk Chinese language

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· Not to hear Chinese warning and command.

Maintain contact with the Chinese

1. We believe it is very important that we maintain contact with the Chinese.

We can exchange many ideas and come to a common platform. But we need

to be very careful while dealing with them.

2. We know that it is very easy and simple to be friends with the Chinese. But

we can't be guaranteed of their friendship as they are very moody and can

change every now and then.

3. It is mainly for financial transactions/business that we maintain contact

with the Chinese. The general perception is that they are very cunning,

mysterious, and fraud (cheaters) and we can't have faith in them.

4. Our general experience is that the Chinese consider us a backward county

and they feel that they are our superiors and can do anything and everything

they want. But we realize that we should maintain some relations with the

Chinese Therefore, we should have relations with the Chinese: a) To know

what they have in their mind; b) To let them know that they are not wanted in

Tibet for whatever reason.

5. If I meet a Chinese person I will talk with him because: a) I can make

friends with a China person; b) I can talk about Tibetan freedom. c) I can

explain my Tibetan national flag and the Tibetan situation; d) I can write

about Tibet, our nomads, culture, and also Tibet freedom.

7. It never occurred to us that we should have some relation with the

Chinese, talk to them, or exchange or exchange ideas. We never thought

about it. But we realize that we should maintain some relations with the

Chinese and explain to them the real situation inside Tibet before and under

their occupation.

8. We will make good relations with Chinese (civilians) and express our

views to them.

9. We should choose the path of H.H. the Dalai Lama. Need for

communication and relation between Tibetan and Chinese students.

Perhaps more sharing about non-violence discussion, about education would

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be good. We need discussion student to student. Why do we need

discussion?, for better understanding, to protect culture and religion.

10. It is important to take/learn Chinese language through which we get some

ideas. We will use/practice these ideas in benefiting our Tibetan language/

culture.

11. Like the Czechs, we also can be friends with troops of China, since they

are human beings and have a sense of humanity.

12. We should maintain regular contact with the Chinese, especially with the

Chinese soldiers. We can exchange ideas. We can take this opportunity to

educate them about the real plight of the Tibetans.

Interaction with Chinese Officials

1. Engage the Chinese officials and immigrants closely so that they know

better about Tibet at the same time they feel being respected by the Tibetans

2. Invite the Chinese officials and immigrants to local festivals, and cultural

shows, and marriage ceremonies so that they feel good being respected. But

during these shows, Tibetans must show the rich cultural and linguistic

heritage. In this way the Chinese will know that Tibet is really different from

China and we may gain the local officials good will and sympathies.

3. Overload the Administrative works. Tibetans should bring all the petty

matters before the officials so that administrative works are increased.

Chinese will feel that Tibetans are respecting their governance, but Tibetan

should make sure that by overloading the administrative work, some specific

program or task instructed by Beijing authorities are undermined.

Children's Worries about Tibet

The following is a list of worries that children have about Tibet. They were

asked to list three, and what follows is a summary of their answers.

· Disappearance of Tibetan people.

· Disappearance of natural resources.

· Destruction of the environment.

· Disappearance of language and culture.

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Frustrated on the path of nonviolenceFrustrated on the path of nonviolence

· Tibetans inside Tibet who neglect their language and culture.

· Chinese attempts to spoil Tibetans with drugs, alcohol, discos, night

clubs, street walkers.

· Tibetans don't get work in Tibet.

· Killing of animals.

· Killing, torture, and punishment of family members, prisoners.

· Tibetans never getting freedom.

· The Tibetan cause “vanishing from this earth”.

· Tibet and Tibetans becoming Chinese.

· Tibetan students inside Tibet not getting a proper education.

· What will happen to Tibetans after the Dalai Lama passes away

before getting autonomy or independence? Will thestruggle

continue? Who will lead the country?

· How will the Indian people treat the Tibetans?

· Will the Tibetans obey the Dalai Lama after getting freedom back?

The above list outlines the worries of the children, but the affect, the deep

feelings which underlie these concerns, is best conveyed in their own words.

Below is a sampling.

· “My worry is that I think I can't meet my family and can't see my

country again. I don't meet my parents for eight years. So, I wish that

one day I shall get the chance to meet and hear the voice of my poor

lonely parents.”

· “I am so worried about my countrymen, monasteries, minerals and

my family because they are destroying our monasteries, taking our

precious minerals, and killing our people.”

· “In every part of the world there is a right to speech and move freely.

It is easy to air out what you feel and even you have a right to go

wherever you want. But I am very anxious for Tibet because they

have so many Chinese people and they are all very bad people. I

don't like Chinese people. I really want to fight with them. But we

can't do anything because we have not any freedom. And I am very

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worried for Tibet because our parents are there, and I am very doubt

for our parents because whether they killed my Mom and Dad, also

my dear cousin. So that's why I have lots of tension for them.

THANKS FOR GIVEN ME A CHANCE TO SHARE MY

TENSION AND PROBLEM.”

Dreams of Tibet

What do you imagine Tibet will be like if you are able to return?

First there are the idealists:

1. 'When I hear the word 'Tibet' I feel it is a holy land, kind people who is

totally believe in nonviolence.”

2. “In the future, our Tibet will be like this: All the people are very simple and

they do not wear pants, they just wear chupa. And all the people eat flour. The

children are going to school to learn about the culture and language of Tibet.

When we are going to Lhasa or other places even though we do not have a

car, we have just our horse or yak because they don't make pollution. There

are so many monasteries where the Lamas just focus on their religion and

sect.”

3. “Dream of my Tibet. I return back to Tibet it is like early Tibet,

peaceful and kind. I think it is successful in Tibet because our leader, H.H.

the Dalai Lama came to Tibet”.

Dream of my Tibet country is full of happy and peaceful way on earth.”

4.” I will meet all of the Tibetan people. I think in this country it is very

peaceful and wonderful land. The Tibetan people set Democracy in our own

motherland. Then all of Tibetan People wear their own culture's clothes and

see the Potala and Lhasa and most popular mountain like Tomolangma. I

hope we go the route of nonviolence, then we will get our country and

motherland.”

5. “When we go back to our country I think our Tibet will become very big

population. Then I think all of the mountains are surrounded with snow and

most of the people are living in tents. And there are so many animals like Yak,

dri, etc. And , and they help each other whether there is good or bad.”

110

ANEC workshop for Monks and Nuns at

Tsechokling Monastery Dharamsala, April 2010.


ANEC Pilot Training Program for the

Transit School (Jan - Feb 2013)

Tibetan

111

ANEC Friday Program with Director of Centre

for Human Rights and Democracy. Dec 2010

ANEC Executive Director's talk for Prof. and Students

from Denver University, USA. May 2010


112


6. “I want to see my country as before 49 year, like so many Monasteries, so

many Tibetan schools etc”.

7. “In our country Tibet there all the people are in peace and honest person.”

8. “Peace and cheerful face on all the people. And we the future seeds of Tibet

use our bright thinking to make our own things or goods that have never been

seen before in the world. And we always stay friendly with all the world

people. Make our country develop with peace and affection to create peace in

the whole world. Everyone of the world people come to visit to give an

example or peace. Tibet is a country of peace zone.”

9. “When I return to Tibet, peaceful and kind. I think it is successful in Tibet

because our leader, H.H. the Dalai Lama came to Tibet. Dream of my Tibet

country is full of happy and peaceful way on earth.”

10. “In this Tibet, Tibetans are wearing own Tibetan dress and eating own

food at home. The watch only Tibetan movies and dance in their home. They

talk in Tibetan language. They are reading many books in the Tibetan

language. And when we go outside we are all wearing our cultural dress.”

11. I will meet all of the Tibetan people. I think in this country it is very

peaceful and wonderful land. The Tibetan people set Democracy in our own

motherland. Then all of Tibetan People wear their own culture's clothes and

see the Potala and Lhasa and most popular mountain like Tomolangma. I

hope we go the route of nonviolence, then we will get our country and

motherland.

12.”I go back to Tibet I want freedom to pray in our own religion, and we will

speak our own language. All the Chinese are gone back to their country. Also,

all the political prisoners should be released. We get our own country freely.

It is my most wonderful day for my life.”

13. “In our country Tibet there all the people are in peace and honest person.”

14. “In this Tibet, Tibetans are wearing own Tibetan dress and eating own

food at home, they watch only Tibetan movies and dance in their home. They

talk in Tibetan language. They reading many books in the Tibetan language.

And when we go outside we are all wearing our cultural dress.”

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15. “After a long time when we return to our country Tibet, we are all

assembled in colorful Lhasa. I want freedom.. We see all the places.

Thanks to support for my country Tibet.”

16. “When Tibet will get freedom and we the Tibetan people need to

improve. The coming future time Tibet is peaceful and the people of Tibet

become a blessing.”

17. “Our culture, language and traditions will again spread, and in Tibet

the future seed of Tibet gains equality with other countries.”

And then there are the Realists/Pessimists

1. “When I go back to Tibet I see our country has changed. For in Tibet there

is big pollution and there are many in jail. Tibet has turned into a modern

country and also there are many industries in Tibet. Tibet is full of

population. There are most of army in Tibet and also the inner Potala is

turned into jail and bars etc. The many monasteries were destroyed by

Chinese. When I go back I will meet the Tibetan people who are in Tibet and

in jail. When I meet them I feel very upset and unhappy in my mind.”

2. “Our country was turned into a modern country. The Chinese government

has built many factories and developed our country to be modern. But the red

Chinese destroyed our noble monasteries, and I think if I go back, then there

will be no sign of religious, and also I will not see monk or nun. I think I will

only see Tibetans wearing dark greenish dress. We never see persons wearing

our costume.”

3. “I think the future of Tibet seems like a wonderful thing, But there are no

minerals and, also, I think it is poorer than other countries.”

4. “I think there were so many changes brought by Chinese like our pure air

or say clean air has been made dirty oxygen because of building so many

industries. And also I think there are many animals have been vanished by

killing all and eating their meat. And our natural mineral in earlier Tibet was

considered as rich in mineral, and now this all was used by Chinese, and also

many trees have been cut, and just transport or carry to their country of red

Chinese. And I know there are little bit had done development like making

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railway track, but all this made by for the benefit for the Chinese only

because they can transport easily. And I also think many of our Monasteries

have been destroyed and construction of many bars and shops.

And the Pragmatists/Idealists

1. If we go back to Tibet we can restore our culture, religion, habitat,

industries, and so on. Also we can develop in economics, minerals, etc.

language. If we the Tibetans were to go back to Tibet, we share discussions

with other countries. We can also be changed in this situation. We also share

something in every field in another country. In that way, we can make big

changes in Tibet.

2. After we return to Tibet I think it will meet successful because most of the

educated persons will come. They do many things to develop Tibet. There

will be some great people who can help negotiations with the Chinese to get

us our country. I hope we get our country soon.

3. When we go to Tibet and we see there are many villages where there are no

schools. But we make a school, and if we don't have a house, we must teach

in the field or garden. But we will make schools.

Tibetan Medicine

1. Tibetan medicine is believed to have no side effects since it is ayurvedic.

In terms of money it is much cheaper compared to that of Chinese pills. The

availability of Tibetan medicine should be adequate. Encourage these sellers

to further expand, and establish new pharmacies.

2. To reduce Chinese economic expansion in Tibet, we have to provide our

own things. We should install and produce our own Tibetan medicine which

has no side-effects as compared to Chinese medicine. because Tibetan

medicine is produced from herbs.

3. The product can be supplied through the businessmen of Nepal, with some

incentives for them too. In India we should advertise to the Tibetan

tourists/pilgrims of the Tibetan Medical and Astro Institute in India and its

achievements.

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4. Tibetan medicine has no side-effects as compared to Chinese medicine

because Tibetan medicine is produced from herbs. Also, we should establish

small medical center owned by Tibetans.

How to Conduct Protest and Resistance inside Tibet,

and Ways to Communicate1. If any protest is to be conducted, we can communicate amongst us by

simple and easy means. Like asking “what is the time” or “when is the

function?”

2. The problem that we might face while communicating is the likely leakage

of secrets. We should induct or talk to those who are really known to us.

3. We can also take the services of beggars, shoe polishers, etc. to

communicate with each other.

4. We should look out for like-minded people. Initially we should start with a

small group. Then we can expand.

5. We are likely to face human resources and financial problems. We shall

need individuals who are really willing to do something for our national

cause. They should be willing to die for the motherland. We shall educate

them about the real situation inside Tibet. For finance, we shall look for

prosperous traders, businessmen, etc. for support or funds.

6. To communicate with other Tibetans we shall act as traders/ businessmen

and move around the land. We would be able to find out like-minded persons

and come to a strategy for our just cause.

7. We should take the high ranking lamas into confidence and talk to them. If

we get their support, we can be assured of the support of the majority of the

public because we take refuge in the lamas and respect them. When a lama

tells us to do something, we can hardly refuse.

8. The lamas can undertake some activities that are spiritual in nature but

practically helpful to the public.

Would You Work Under the Chinese Government?

1. I would work under the Chinese Government if they allow me to work in a

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computer institution. So then I will get the benefit not only for myself, but for

my country Tibet too. Then I will create website there where people over the

world will get knowledge of Tibet.

2. Most of us think that we should pretend to work for the Chinese

government in Tibet and try to put their orders off and not let them work in

time. And sometimes we will let the Tibetan Government in exile know some

of the Chinese official policies. Altogether we think that if we pretend to

work for the Chinese authority in Tibet we will, of course, get more chances

to destroy their working system in Tibet,

3. We should take the advantage of being a Tibetan official working in the

Chinese administration. Ever since the Chinese occupation, large numbers

of Chinese have immigrated into Tibet, which eventually leads to

intermarriage between Tibetans and Chinese. Therefore it is important to

influence the Chinese and take advantage of Tibetan bonds.

4. Work within the system. Educate people of all cross-sections of society on

rights enshrined in the Chinese constitution for Tibetan language, culture,

and religion. Demand that these rights be implemented.

5. Fully participate in the system and use them for your advantage, such as:

get good education, become professionals, and work for Tibet and Tibetans.

6. Tibetan workers who work under the Chinese government mustn't be

encouraged, because if they work for them, only the Chinese will gained. But

for Tibet nothing is gained. Therefore they mustn't work with the Chinese

under it's government.

7. Screen students coming and joining the Transit School and provide special

training to the ones with most potential.

8. If the Tibetan people get a chance to work in Chinese Government, we get

lots of experiences of what to do for the sake of future Tibetan Government.

But, the Tibetans must work without losing their traditions, particularly

religion of Tibet. If they could spy for the sake of the Tibetan Government,

this would be good.

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Association to the words: Violence and Nonviolence

Violence Nonviolence

Killing Love

We are all enemies We are all friends

Suffering Kindness

Fighting Peace

Blood Happy

Torture Compassion

Injury Helpful

Death

Angry

Sad

Hurt

Personal and Religious Actions

1. First, we need good discipline among ourselves.

2. Every individual should stick to their roots and mentally stick to Tibetan

culture.

3. As followers of Buddhism we should not hurt anybody in order to keep our

language and culture alive.

4. Try to achieve our glorious gift of being a kind and sympathetic person.

5. Keep an alter in one's house and pray once a day.

6. Always tell the truth, and follow ancestor's rules.

7. As our peaceful characteristics of Tibetans are being lost, so we must

organize works for improvement in manners of Tibetans.

8. Listen to our prayer and religious books.

9. Try to purchase some valuable books of Tibetan culture and script from

India and other places for our students.

10. Follow the teachings of the Dalai Lama.

11. Make it compulsory that in each family one son is made a monk.

12. Parents should inspire their children to keep up their culture and should

teach them Tibetan prayers. Make a daily routine to sing national anthem

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ANEC Workshop for Tibetan Teacher Trainees at Sarah. June 2009



Tibetan

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ANEC Workshop for C.S.T.Poanta in Nov 2009.



Tibetan

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within a family.

Corruption of Tibetan Youth

1. In Tibet most of the youngsters have become alcoholic, so we will call

them all into a meeting through secret ways and will advise them not to drink.

We will tell them the story of Tibet, what is going on, and will make them

preserve their language by giving them education through secret way by

pretending we are gambling in the small house.

2. Don't be fooled by Chinese discos and cheap branded whiskey and

cigarettes. Don't sing or go to Chinese bars. Don't be misled by Chinese and

avoid taking drugs and alcohol. Talk nicely to the young Tibetans who are

doing these things and try to get them to stop.

3. Ban on bars.

4. In no way should youngsters be allowed to damage their cultural heritage

and make their life roaming around the streets.

5. Organize a youth club to bring awareness among the youth who are blindly

destroying their own culture by showing interest in Western culture and

Chinese philosophy.

6. There are idle people who are roaming here and there, taking unnecessary

hazards. We would first make them well aware of the present real situation in

Tibet and black policy of the Chinese in Tibet. We would go everywhere to

find out those people who are destroying Tibetan culture and make them

aware of the Chinese trap. We would tell them about the difficulty and

worries taking by our great leader in India.

7. There should be a night club and inside there is an underground room.

Some persons have to dance to show they are enjoying the music. The

children and the teacher should be in the underground room learning Tibetan.

If the Chinese came to know about the club, then the persons have to show

that it is for English or Chinese music

Need for Information to go into Tibet

1. Your lesson was quite interesting and knowledgeable. I wasn't aware of

these nonviolence method as adopted by the people of Philippines and

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China. But I would like to ask how the Tibetans can get their freedom while

living outside their country? Which nonviolence method should they adopt?

Overall the information given by you is quite useful

2. Nonviolent movement as you say is a people's movement. So don't you

think it will be difficult to organize such a movement in Tibet, as many

Tibetan people are caught in the net of Chinese bars, discos, snookers, pools,

etc?

3. This all has been an activity which we can practice if only we are in Tibet in

front of the Chinese. So, what about our staying here?

4. To carry out the economic co-operation, it has to be done by people within

Tibet. And since there is no likelihood of anyone carrying out a workshop

like this in Tibet itself, how to arouse this knowledge and awareness in

Tibetans within Tibet for changes like we are doing now? And do you advise

the Tibetans outside Tibet to go back to Tibet without waiting for changes

like we are doing now?

Suggestions for future workshops

1. It would be very beneficial if participants are provided with some written

background documents prior to the session. Also, the one-day session is not

enough.

2. Organizers should invite Tibetan intellectuals and share their past

experiences in Tibet. Most of today's participants were born outside of Tibet,

so they don't know behavior of Chinese.

3. We talked about nonviolence the whole time in the seminar, which is very

effective. The short stories or the fables and the events that you narrated were

very simple yet strong. But, for a change, I think you should tell stories and

events where people practiced violent ways to achieve their goal, and it's bad

consequences, and then talk about the nonviolent ways, it would be more

effective. As it is said that unless a person has a bad time, he will forget to

acknowledge the good times.

4. Organizers should invite Tibetan intellectuals and share their past

experiences in Tibet. Most of today's participants were born outside of Tibet,

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so they don't know behavior of Chinese.

5. More time given for workshop will be more beneficial.

6. There should be monthly workshops.

7. Should have crowds from different backgrounds. Teachers are important

in this kind of seminars. They should join. Younger generations should come.

Ways to attract younger crowd. Should involve exile policy makers in the

seminar. Tenzin Tsundue should come to motivate/inspire younger

generation. Should have more speakers on different topics

8. Views from participants should be collected more. Try to learn more about

participants' thoughts.

9. The workshop was excellent. However it failed to cover international

respect toward the non-violence concept and its followers.

10. If you could target this workshop to those who came from Tibet and are

going back, this will really help in making the movement there. I don't mean

that you should not organize this workshop in the settlements for Tibetans in

India. It was very good.

Evaluations of the workshops

1. Within two days seminar your non-violence method is very useful to us. So

I wanted to say thank you very much. I hope you will give such beautiful

information about nonviolence to all Tibetan community. As we all know,

nonviolence is the pillar of happiness.

2. I would like to learn more about this subject because I am a peace lover

but I don't have much idea how to create peace.

3. It was really a good way to have education and it is very interesting and

entertaining too. Really, this seminar will be my ever memorable moment as

I have never had such earlier. It is excellent, and I thank you for giving us

education by performing different and interesting activities. I would like to

learn more about the way through which I can provide unity and strong

inspiration among our people besides all those methods tonight in the

seminar.

4. The most interesting part of this seminar is the debate and a drama which


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was played by we students. As I had join such seminar for the first time, I am

getting so much to learn. Sharing the ideas inside the groups and reading out

reports was also interesting. I would like to learn more about this subject and

want to quench the thirst of learning.

5. I would like to learn more about the way through which I can provide unity

and strong inspiration among our people besides all those methods tonight in

the seminar.

6. I appreciate you both for having such determination for promoting the

peace in the world, and for having special concern about us, the Tibetans. I,

on behalf of whole Tibetan, would like to thank you for your great and

enthusiastic efforts. I admire you and would like to suggest you to give more

and more to other Tibetans. THANK YOU VERY MUCH and HAVE A

NICE DAY!!

7. What was most valuable was that it made us more politically aware, and it

made the non-violence more clear and lots of other knowledge. It was least

helpful regarding our usual school subjects, but it really helped us in growing

interest in politics. I would be very thankful if this kind of workshop will be

held in future because it is something out of our school subjects and it is very

practical and exciting. The duration of the workshop should be somewhat

longer in the future.

8. Non-violence is the best way for Tibetans to achieve their freedom.

Results from violence is short lived. This type of workshop will be very

important for knowing different ways of non-violence methods. Lastly,

more time given for workshop will be more beneficial.

9. Yes, of course we like to have in the future because we want to share all our

feeling and thoughts to each other of what we want to do or not for our own

country. There should be monthly workshops.

10. We will be very lucky of there will be once again workshop like this one.

This workshop has awaken many Tibetans and have given courage to us.

11.The most valuable thing about the workshop is information on non-

violence which is the preliminary conditions of restoration of our freedom

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from the clutches of giant Chinese authority and policy. Therefore, we

should obviously have this kind of workshop and to lead us up to the success

of our struggle and to reach our goal with our highest potential.

12. All the activities are very interesting, especially our participating in the

games and lessons you taught. All the stories are great.

13. I would appreciate it if you two form a group of people who appreciate

the non-violence system so that many people can spread it in the other places

to give speech on nonviolence.

14.The most interesting part of this workshop is the group discussion

session, because through this we can be more aware of what we can do for

Tibet's freedom. The most valuable part is your explanations of some stories

which are related to the situation of our Tibet. Through this also we can do

what the citizens had done in your stories.

15. Every part of the session was helpful to us. There is no part of session

which is least helpful. Yes, of course, we would like to have this kind of

workshop in the future. There is no question of disliking such a useful and

helpful workshop. One may be a big fool to reject such a nice workshop.

The workshop's duration must be much longer that this in the future.

16. I think everything is most valuable and wonderful. Wherever there are

Tibetans, you must go there and give courage to them. You two were too old

in age, but you both are doing good thing to all Tibetans. We are very

thankful for that.

17. We will be very lucky of there will be once again workshop like this. This

workshop has awaken many Tibetans and have given courage to us.

18. The most valuable thing about the workshop is information on non-

violence which is the preliminary conditions of restoration of our freedom

from the clutches of giant Chinese authority and policy. Therefore, we

should obviously have this kind of workshop. I would to have this workshop

continually, to maintain and increase our spirits, and to lead us up to the

success of our struggle and to reach our goal with our highest potential.

19. If we learn about the Principle of non-violence it will (let's not be selfish)

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not only help us, but contribute a lot towards world peace. If I am asked to

vote for the next candidate for Nobel Laureate I will definitely vote in favor

of you two.

20. This was a fantastic program. Really, I like it and enjoyed it. Moreover, I

came to know more about violence and nonviolence action. This is a way to

get more knowledge and share ideas.

21. The most interesting in this workshop is the story of Norway and

Germany because this is an example for us to how to get our country back

from China.

22. I like this subject and I pray I get a chance to take part in this type of

workshop. I request you both that you continue to teach the subject like this.

23. The workshop was really effective. I hope most of us are influenced by

this workshop, especially when one participant from each group gave their

own notion. Some of the points given by each participant are rubbish. I mean

to say impossible to pursue the suggestion, so it becomes least effective and

waste of time. I am very keen to learn more about this subject.

24. I am sincerely thanking both of you because you are very much old even

though you came here to teach us.

25. I feel ecstatic that I haven't spoiled my holiday, rather it went in a

meaningful way. I would like to say that more and more presentation of case

studies makes workshops lively and understandable. Last but not least, thank

you Sir and Madam for your efforts on our issue. I must compliment you on

your activeness despite your age.

26. The most interesting part of this seminar was the drama played by the

students and the debate between non-violence and violence.

27. If I get time from studies I will definitely contact you for more detail. I

like your spirit and I would like to follow you two and want to become like

you and make people fully aware of the power of non-violence – “The only

means of getting peace.

28. Firstly, I would like to say a lot of thanks from core of my heart for your

encouragement and deep devotion towards Tibetans who are in critical

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situation. I really appreciate both of you for your kindness and support

towards us. May God bless you both in every field. May your coming life be

happy and peaceful.

29. Yup! I would like to know some more. That's superb!! Love you.

30. From tomorrow onwards we have no program. That's why I am really

unhappy.

31. What was most valuable about the workshop? A) enthusiasm;

B) Inspiration: C) Working hard to get back the freedom,

32. I personally thank you both for presenting this kind of workshop to the

Tibetan community. It is not only the knowledge, but it is kind of Weapon for

us to get back our freedom. I thank you both once again. It was a great and

successful workshop.

33. My hearty thanks to you both for whatever you have done for our Tibetan

community.

34. This was a fantastic program. Really, I like it and enjoyed it. Moreover, I

came to know more about violence and nonviolence action. This is a way to

get more knowledge and share ideas.

35. All the activities are very interesting, especially our participating in the

games and lessons you taught. All the stories are great.

36. I am sincerely thanking you. I would like to say that more and more

presentation of case studies makes workshops lively and understandable.

Last but not least, thank you Sir and Madam for your efforts on our issue.

37. The most interesting part of this seminar was the drama played by the

students and the debate between non-violence and violence. If I get time

from studies I will definitely contact you for more detail. “The only means of

getting peace back.”

38. Firstly, I would like to say a lot of thanks from core of my heart for your

encouragement and deep devotion towards Tibetans who are in critical

situation. I really appreciate both of you for your kindness and support

towards us. May God bless you both in every field.

39. It is very interesting and sure that this kind of workshop will give a good

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education for all the Tibetans. As we have seen here, that the younger

generation – is mixed up, and this will give good chance to change their

ideas.

40. The way of teaching was very valuable and important for us so that we

know the right ways what we should do in the future.

41. The most valuable is that after giving this kind of workshop, if they

follow non-violence, then it will bring a strong and friendly relation among

the people and in the society.

42. Dear Mr. Rabbi Everett Gendler and Mrs. Dr. Mary Gendler Thank you

very much for coming here and spending your times with us. Really, today's

workshop helps me and gives me many new information on non-violence.

Thank you very much (for helping the Tibetans). Thank you very much. Mr.

Rabbi, you look smart and great.

43. This workshop for me has proved very much beneficial and valuable. So I

would really love to see ya again.

44. I want to say that you both have brilliant thoughts and ideas and well

experienced about non-violence. People like you are very limited (few).

45. It gives us some knowledge about how we can get our country back

through nonviolence.

46. It was such a wonderful time spent with both of you. I think it is the first

time in our school to visit such a people like you. But then usually we do such

things during the morning assemblies. Then I think it is not that much

effective as you have done, So I hope both of you will visit again and let us

know more about it. Lastly, thank you very much for your visit. Thank you

very much.

47. Your talk gave us very useful knowledge. We are encouraged with your

talks about the nonviolence with the example of Indonesia's incident . I

always keep this in my mind and follow nonviolence. I am proud of our great

leader is follower of nonviolence - Gandhi, for whom we got our country

free. Thank you very much for your talk.

48. Really it is very interesting to listen to your lecture about nonviolence

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and about demonstrations and strikes to win the heart of people for getting

our wish. It gives us an efficient knowledge about the things happening in

and around the places. You both visit our school, especially our class. As

right now our principal told that you are going to come in our class to discuss

about the NONVIOLENCE and I feel very happy because I also wish to

become a freedom fighter nonviolently. So, kindly if you get time in future

then visit our school often. That's all.

49. There is nothing less interesting because there are thousands of people

who would like to hear about all interesting. And they wouldn't get describer

like you. It is very interesting I still not satisfied. I want to know as much as I

can because there is very valuable, precious lecture I ever heard.

50. I found this workshop really interesting. It lightened the darkness in my

mind. Needed more time.

51. Information in the workshop gives fellow people to awaken them from

the darkness to get some light and hope within themselves, which may help

to FREE TIBET, and go back to motherland.

52. I learn a lot, really, it create or change my mind that I have to do

something. This workshop have awakened me, reminded me. Some time we

are busy with our own life, but I want to give message that we are thinking for

our country's freedom and are ready to struggle for it.

53. I think everything is most valuable and wonderful. Wherever there are

Tibetans, you must go there and give courage to them.

Stories – Person Sick in a Village1.There was a village and the name of the village was Autsang. One day my

younger brother is sick. But the Chinese don't give permission to buy

medicine. We tell Chinese that my younger brother is sick, please give me

some medicine. But they ignore us. So lastly he dies without medicine.

2. Once there was a Tibetan village called Powo ruled by the Chinese

government. One day suddenly my younger brother got sick. In our village

there is no medical facilities as well as school. Because of not having

medical facilities and school we are all uneducated. I try my best to help my

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younger brother, but I am helpless. Then after few days he dies.

3. Once upon a time there was a small village called Redhel which was run

by the red Chinese. In that village there lived a thirteen year old Tibetan girl

with her grandmother. Her grandmother used to get sick very often and there

was only one clinic which was run by the Chinese. The girl knew that the

Chinese will not treat the Tibetans well, and so for that she prayed and

Kunchok Sum was pleased with the little girl's prayer.

4. Once upon a time there was a village in Tibet which was under the control

of the Chinese. The name of the village is Dhokam. There were no facilities

of medical and transport and always fear of Chinese. One day my old

grandmother got sick but there were no medical facilities. There is some

hospital in the village, but it is not allowed to treat Tibetans. My parent

request Chinese to treat my grandmother but they don't, and she dies.

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Published by Active Nonviolence Education Center (ANEC

)House No. 262, 1st Floor, Khajanchi Mohalla, Khunyara Road, Dharamsala - 176215, Distt. Kangra, (H.P.)India

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Frustrated on the path of nonviolence

Government & Nonprofit