What the Chinese government fears most in Tibet is Tibetan nationalism.   In Tibet, a country which is predominantly Buddhist and whose culture and political structure were deeply intertwined with Buddhism before the occupation, nationalism and the Tibetan people's sense of identity is firmly rooted in Tibetan culture and religion.   Therefore, the Chinese government systematically attacks and tries to eradicate the cornerstones of Tibetan culture - language, monastic life, Buddhism and social structure.  

TIBETAN LANGUAGE

The Tibetan language is very different from Chinese.   For one, it is written in an alphabet whereas Chinese is written in pictograms.   Moreover, the grammar and pronunciation are very different from Chinese.   In Tibet today, students are taught Chinese in school and, in secondary schools, all classes are in Chinese.   Tibetan language is becoming less and less useful, and Tibetans who do not speak Chinese have a very difficult time competing in the job market.

TIBETAN BUDDHISM

During the Cultural Revolution in the 1960s and 1970s, China's People's Liberation Army destroyed nearly every one of Tibet's monasteries and nunneries.   More than 6,000 monasteries and nunneries were razed to the ground.  Tibet's monastic system, previously an important component of Tibet's social structure, was destroyed.   By 1979, only 13 monasteries remained in Tibet.   Many monks and nuns had died, either as a result of the occupation or of natural cause, and many had been forced to disrobe.

In the 1980s, during a period of "liberalization," monks and nuns and laypeople began rebuilding some of the monasteries and nunneries with their own money and labor.   In some areas, Tibetans were able to resume limited religious practices.  

The time of so-called "liberalization" in Tibet came to a quick halt when the Chinese government realized that even the harsh brutality of the Cultural Revolution had not been able to stamp out the Tibetan people's fierce patriotism and their strong sense of ethnic and national identity.   As soon as the Chinese government loosened its grip on Tibet, the Tibetan resistance was reinvigorated.   Beginning in the late 1980s, Tibetans took to the streets in spontaneous mass demonstrations against the Chinese occupation.  

Monks and nuns became the leaders of this new resistance.   Because they did not have spouses and children who would suffer if they were imprisoned and because they cared about the preservation of their culture and religion, monks and nuns across Tibet led powerful demonstrations.   Some of these protests were massive rallies, while others were small, spontaneous demonstrations.   In 1989, the Chinese government instituted martial law in Lhasa.   But the protests continued, especially those by monks and nuns.  

By the late nineties, hundreds of monks and nuns were imprisoned throughout Tibet for taking part in nonviolent demonstrations for Tibetan freedom.

In 1996, China launched the "Strike Hard" Campaign, aimed at cracking down with severity on resistance in Tibet.   A major component of this campaign focused on religion.  Monks and nuns had to attend "patriotic re-education" sessions, photos of the Dalai Lama were banned, monks and nuns who did not comply with all regulations were expelled from monasteries and nunneries and monastic life was closely monitored and regulated by the Communist Party.   While all Tibetans suffered under the "Strike Hard" Campaign, monks and nuns bore the brunt of most of the new policies.

Most of these policies are still in effect today.  

Some of the consequences are:

· Photos of His Holiness the Dalai Lama, the legitimate spiritual and political leader of
the Tibetan people, are banned.   People found owning such a photo may be arrested and even imprisoned.

· Support of the Dalai Lama is viewed as "splittism" and is punishable by arrest, imprisonment and torture.

· Monks and nuns must undergo "Patriotic Re-education" classes during which they are taught to be loyal to the Communist Party, to denounce the Dalai Lama and to accept that Tibet is a part of China.

· Monks and nuns are under surveillance by Chinese secret police, who sometimes even reside in the monastery/nunnery.  

· Monks and nuns are banned from government buildings.

· Certain religious ceremonies and prayers associated with the Dalai Lama are forbidden to both monks/nuns and laypeople.

CRACK DOWN ON BUDDHIST LEADERS

As part of the Chinese government's attempts to control religion in Tibet as a means of wiping out Tibetan identity and patriotism, it has targeted influential Buddhist leaders through intimidation, arrest and even imprisonment.

a) Gendhun Choekyi Nyima, 11th Panchen Lama

The Panchen Lama is the second most important Buddhist leader for the Tibetan people, after the Dalai Lama.   In Tibetan tradition, the Dalai Lama and the Panchen Lama are often compared to the sun and the moon - guiding each other from lifetime to lifetime.  Historically, the Panchen Lama has played a pivotal role in identifying the incarnation of the Dalai Lama, and vice versa. 

In 1995, the Dalai Lama recognized Gendhun Choekyi Nyima as the 11th reincarnation of the Panchen Lama.   Shortly thereafter, the six-year old boy, his family and several monks from the monastery where the Panchen Lama traditionally resides were arrested and disappeared.   The Panchen Lama and his family have not been heard from since.  

The Chinese government proceeded to choose its own Panchen Lama and is educating him to be loyal to the Communist Party.   The real Panchen Lama, who is still a child, remains missing.  

b) Khenpo Jigme Phuntsok and the Serthar Institute

Khenpo Jigme Phuntsok, a charismatic Buddhist teacher in Eastern Tibet, founded the Serthar Institute in 1980 as a small Buddhist study center with less than 100 students.   Drawn by his appeal, monks and nuns began flocking to Serthar, and by 2001, 8,800 monks and nuns resided at the Institute, where Buddhist scholarship flourished.   The Institute was the largest religious establishment to function since the Chinese invasion.

Because of his popularity and influence, the Chinese government viewed Khenpo Jigme Phuntsok and his Institute and a threat.   In the late 1990s, the Chinese authorities started placing restrictions on the Serthar Institute and in 2001, the Chinese government ordered work teams to start destroying the dwellings in which the monks and nuns at Serthar resided.   By 2002, hundreds of dwellings had been destroyed and what remained of Serthar was just a sad reminder of what was once one of the largest centers of Buddhist studies in Tibet.  

Click here to watch the Destruction of the Serthar Institute.

In January 2004, Khenpo Jigme Phuntsok died.   Although the Chinese authorities set up roadblocks all around the area, more than 50,000 Tibetans reportedly attended his funeral.

c) Tenzin Delek Rinpoche

Tenzin Delek Rinpoche is a highly respected Buddhist leader from eastern Tibet who was a community leader in his area for decades.   He built schools, orphanages, monasteries and nunneries.   He stood up to local Chinese officials when their actions threatened the well being of his community, although he always moved within the framework of Chinese law.   He is a devout follower of the Dalai Lama and has always preached nonviolence and compassion.  

In December 2002, Tenzin Delek was sentenced to death with a two-year reprieve on false bombing charges.   Local authorities had been looking for a way to remove what they considered a threat to their authority - Tenzin Delek commanded widespread respect and trust among both Tibetans and Chinese in his area.  

In the wake of his arrest, more than 80 other Tibetans who were associated with him were detained, arrested or imprisoned.