ARTILCES

A Quiet Reflection in Scotland

“The greatest sorrow on earth is the loss of one’s own land,” said His Holiness the Dalai Lama.

Ever since the unfolding of the Chinese wrath, approximately 1.2 million Tibetans were killed, which the Chinese Communist Party denies. “Estimate is not reliable because the Tibetans were not able to process the data well enough to produce a credible total. There were, however, many casualties, perhaps as many as 400,000”, French Patrick, 2003. With 6000 monasteries destroyed, the religious repression saw the mysterious death of the 10th Panchen Lama and continues to witness the frivolous mind games that China plays with the missing 11th Panchen Lama. 

Monks and nuns are still imprisoned and many Tibetans continue to flee Tibet yearly. “A refugee is someone who: owing to well-founded fear of being persecuted for reasons of race, religion, nationality, membership of a particular social group or political opinion, is outside the country of his nationality and is unable or, owing to such fear, is unwilling to avail himself of the protection of the country”. Article 1A (2), Refugee Convention.  

Refugees: Fear of Persecution is the keyword:
The atrocities of Chinese persecution on the fleeing Tibetans caught the limelight when a Romanian mountaineer caught on his camera a group of 80 Tibetan civilians who were trying to reach a refugee camp in Nepal, came under fire from Chinese troops on 30th September 2006 and saw the death of a 27 year old Tibetan nun, Kelsang Nartso. “They were hunted like rats and shooting like dogs” The Romanian climbers Alexandra Gavan and Sergiu Matei reported. This became an international rage when a Romanian TV station and BBC released the video footage.   

The cultural damage that the PRC rule wrought upon the entire Tibet is generally condemned as a “nationwide catastrophe”. The exodus of torture and persecution continues much to the oblivious nature of Concerned International Bodies. It’s a rape in the broad daylight. Article 5 of the Universal Declaration of Human Rights stipulates that: “No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.”   
  
Fears on the border:
The upsurges of Tibetan refugees who are transiting through Nepal en route to a third country, India, have been a tryst with stroke of mishaps. A key provision of the convention stipulates that refugees should not be returned to a country where they fear persecution. But deportation by Nepal Government is a recurring activity. ‘The United Nations High Commissioner for Refugees today (Saturday) expressed grave concern about the fate of 18 Tibetan asylum seekers deported to China by Nepal. The Nepalese authorities decided to go ahead with the deportation on Saturday, ignoring last-minute appeals by the UN refugee agency and human rights groups. UNHCR learned that the deported group included eight unaccompanied minors, some as young as 13. UNHCR officials described the move as a blatant violation of Nepal’s obligations under international law’. UNHCR Press Release, 31 May 2003.

The Tibetans crossing the Mountain in clusters escape on foot on a perilous journey across the Himalayas. Although the Chinese side of the border was sealed in 1960, Tibetans have continued to flee since then. Most arrive via Nepal, and the first point of registration is the reception centre in the capital Kathmandu.

Rape of Tibetan women peculiarly gang rape by Nepali border police is a routine and with the increasing brothels on Nepal border the naive and hapless Tibetan women are forced into flesh trade. ‘Prevention of sexual and gender-based violence (SGBV) in the camps and among displaced groups is a high priority activity’ UNHCR Global Appeal 2006.  Fearing deportation cases the women chose to remain mute. “Tibetan women are easily preyed upon; their language is wholly different from Nepali; their clothing, manners and features immediately mark them as Tibetans.”  Maura Moynihan, Consultant to Refugees International, (May 13, 1997).  
In 1995 a Buddhist nun was gang-raped at the border, became pregnant and is now living in a slum in Kathmandu with her infant son, too ashamed to seek assistance for herself and her child. On the nights of December 15th and 16th, 1996, 22 years old Kunga Lhamo was raped 12 times by a group of Nepali policeman in uniform. “What happens to historical memory and cultural identity when the state borders undergo racial transformation?” Ballinger, Pamela. 2002. 

Refugees in Exile:
Exile stories have a long-standing history from the Old Testament to ancient Greece to Shakespeare’s fictional lover Romeo to the world’s spiritual leader His Holiness the Dalai Lama. 

Born in exile India, I grew up being synonymous with the words, ‘exile and refugees’.
I can only reflect on it with innate nostalgia. “The moment of exile is, probably one of the most intense experiences in the lives of the individuals subjected to it” Ballinger Pamela, 2003. 

Finding exile in India is the biggest blessing. Large numbers of Tibetan refugees first arrived in India in March 1959, after a failed uprising against the Chinese suppression that compelled the flight of the Dalai Lama.  ‘Tibetan refugees arrived at the height of the Cold War, after Communist China asserted control over the region’, Susan Banki, 2004. More than 48 years after the exodus from Tibet began; the refugee community in India now numbers around 130,000. The United Nations High Commissioner for Refugees, which is the cornerstone of refugee protection, had begun its work on 1 January 1951. Fortunately, Tibetan refugee began in 1959 when in the subsequent decades, the document has been the foundation of the agency’s efforts to help and protect more than 50 million refugees. 

Since 1962, assistance programmes for the refugees have included the establishment of agricultural settlements and vocational training schemes. State governments in India have allocated refugee families an average of three acres of land each and have assisted them in constructing houses. They have also given Tibetan communities, assistance in establishing water supplies, civic amenities, handicraft centres and schools. “Here, I should like to draw attention to the Indian Government’s remarkable endeavours to settle these refugees”

Separate settlements were identified and established in geographically suitable areas so as to provide them with economic, social and religious autonomy. A fully democratic Tibetan government-in-exile has been established in Dharamsala (also known as Little Lhasa, is now the hub for International tourist attraction) Himachal Pradesh, the seat of the Dalai Lama. “Exile is not primarily a geographical location; it is a state of mind through which one becomes what one has left behind”. Oivind Fuglerud, 1999 

It is common to distinguish between internal exile, i.e., forced resettlement within the country of residence, and external exile, outside the country of residence. Tibetan story caters to both but the focus is on the latter which can also be a self-imposed departure from one’s homeland protest or to avoid persecution. 

The biggest fear of 48 years in exile is the Cultural degeneration with loss of authentic language. “Gathering on the edge of “foreign” cultures: gathering in the half-life, half-light of the foreign tongues, or in the uncanny fluency of another’s language: gathering the memories of other worlds lived retroactively: gathering the past in a ritual of revival: gathering the present” (Homi Bhaba), Daniel E. Valentine (1996). The Tibetan youth become easy targets or deserving victims of western culture hit globalisation and tend to integrate easily into the mainstream life of the host country. “I am more of an Indian, except for my Chinky Tibetan face’, said Tenzin Tsundue, 2003. 

Nationalism in Exile:
Tibet is today a Stateless nation with an alien government controlling the country but deep within, Tibet as a nation thrives in the spirit and psychology of the Tibetans. Tibetan Nationalism in a nutshell is positive nationalism with its benign being and is best seen through patriotism. “I actually think that nationalism can be an attractive ideology. I like its Utopian elements.” Anderson, Benedict 1993. 

The surge of Tibetan nationalism wears a general outlook of being morally ambivalent. It is true that to a large extent Tibetans did not have a full-fledged nationalism before 1950. But Tibetan Nationalism thrived in exile India. The dominant religious character of nationalism is well captured by the national anthem, modelled after traditional religious prayers used by Tibetans in exile to express their national aspirations. His Holiness the Dalai Lama advocates this kind of Tibetan nationalism. “Nationalism encourages good behaviour,” said Benedict Anderson, 1993. 

One striking feature of Tibetan nationalism is its long distance nationalism. The nationalistic struggle, spearheaded by Tibetan Women’s Association, Students for a Free Tibet and Tibetan Youth Congress, rests heavily on email/Internet nationalism. “Newer examples of nationalism are the long-distance nationalisms of migrants: Tamils in Norway working for their own state in Sri Lanka. Some of the most ardent Sikh nationalist is situated in Australia and Canada - thanks to the Internet and cheap airline tickets” Benedict Anderson, 1998. 
On September 1, 1995, Tibetan nationalism and international feminism came together in front of a global audience, when nine exiled Tibetan women, representing TWA, staged a demonstration at the United Nations Fourth World Conference on women in Beijing. From the Tibetan perspective, the women had created history by becoming the first Tibetans ever to hold a protest on Chinese soil. 

 The Middle way approach seeking genuine autonomy within the framework of PRC is what I foresee as the most peaceful, prospective, positive and pragmatic solution. This sacrifice comes to the fore, fearing the extinction of Tibetan culture in Tibet with an overbearing Han Chinese Culture becoming the domain. This was a big, daring and difficult ideological shift in gears from claiming complete independence to genuine autonomy within the Chinese rule. “Nationalism typically makes certain political claims based upon certain beliefs”, Wikipedia Encyclopedia. 

Tibetan nationalism is a unified discourse and November 23 and 24, 2006, saw the height of patriotism with a nation wide protest by the Tibetans who deliberately and literally chased Chinese President, Hu Jianto out of India, on his maiden State visit to India. The self immolation bid by young Tibetan activist, Lhakpa Tsering on November 25, 2006 taking on the inspired path of late pao (Tib: martyr) Thupten Ngodup left every spectator gasping for breath. 

Making the host country India appalled by the boorishness of this Nationalistic activity, the Indian Government gave deportation warning to the high profile Tibetan activists and writer, Tenzin Tsundue, a week prior to November 23rd, 2006, thus defying Article 22 of the convention “no contracting state shall expel or return...a refugee... to the frontiers of territories where his life…would be threatened...” 

The plight of Tibetans command international attention and Tibetans have always had strong support proffered to them from all corners. With the Dalai Lama’s strong emphasis on a non-violent struggle, the scope of finding narratives to a popular armed struggle for Tibet is dished out relentlessly. To this end, the Tibetan nationalist struggle past is one of political, not military, “Naturalizing the status of the nation through the denying or forgetting of violent struggles for the nation is not uncommon”. Anderson Benedict, 1983 

Exile as the Nursery of Nationalism:
Lord Acton (1834-1902), one of the greatest historians of Victorian period made an aphoristic statement ‘exile is the nursery of ‘nationalism’ that spurred debates, reflections and journals. Nationalism in exile sees the facades of both pros and cons in positive patriotism and vicious violence, but truly it is only in exile that nationalism takes birth and grows into a fine young lad. 

With an incessant urge to retrieve their lost homeland the Tibetans are wrought by the tragic truth of Lhasa being the Forbidden City. Anthony D Smith states in his critical essay that, “Exile, it is often said, is the nursery of nationalism. If so, then the yearning for a homeland has a long history.” The quest in Tibetans to forge their fight for a relentless end sparked the streaks of nationalism.  

With Indian hospitality, it is oft repeated and strongly felt feeling that ‘Loosing our independence is indeed a blessing in disguise’. Tibet and India share an indomitable past and pertaining to the present situation, India has definitely been the second home, sounds cliché but very true, ‘a home away from home ’.  

Reflecting on the forty eight years of Tibetan Refugee in exile, a miraculous wonder is the unbroken ties of Unity, Social, Cultural and Economic factors that knit the Tibetans strongly under the realm of a common Buddhist belief and a God-King in the spiritual and political leader, His Holiness the Dalai Lama. Disunity is the least feared factor.  

Tibetan Nationalism wears a religious outlook and with more than one thousand Buddhist monasteries of remarkably high architectural standard and their success in developing viable monastic communities similar to those of Tibet, Tibetan cultural preservation and freedom to religion is best seen and practiced in exile India. “Refugees will be accorded the same freedom as nationals “to practice their religion... and the religious education of their children.” Article 4 

Tibetan refugees, which was hitherto an Indian affair is now, with the advent of ICT and globalization a global phenomenon. “Tibetans have also moved abroad, have adapted themselves very well.” High Commissioner’s Statement, Geneva, 43rd Session of ECOSOC. The most active and highly successful student led activist group SFT, functions with its headquarters based at New York and through its branch offices across the globe and like wise TWA and TYC has gone global with its regional chapters around the world.  

Researchers such as Gellner and Hobsbawn have had a wee bit hostile attitude to nationalism, but with my innate, practical hands on experience with Tibetan Nationalism, I could only agree that “nationalism is present every day, it’s in the air we breathe” Michael Billing.  

It is only in exile, that the nursery of Tibetan nationalism began and has now etched the higher realms. Hoisting the Tibetan national flag, singing the national anthem, donning the walls with the portrait of the H.H the Dalai Lama and significantly struggling for freedom in Tibet, is a norm here in Exile but becomes a cause for criminal conviction in China’s occupied Tibet. 
 
Conclusion:
Reflecting on my Country’s past history and focusing on its present nationalistic struggle from the exile territories, the patriotic feeling in an individual faced with long-distance Nationalism, is rekindled.  
It has been an exhilarating journey from innate reflection of my inheriting the refugee trademark and sitting on this article. I can admit with conviction that only a Tibetan in exile is and can be bestowed with such enriching experience of manifesting nationalism through literature, which, for a Tibetan in Tibet, can only be a far cry in the wilderness and manifested only in dreams.

By: Tenzin Dhadon Sharling