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Downloaded from the Internet TIBET: SPIRIT IN CHAINS by Patricia M. Stengle An investigative project submitted to Sonoma State University in partial fulfillment of the requirements for the degree of MASTER OF ARTS in Asian Relat Dr. Eric Me ----~~~~~- Dr. Dr. Robert McNamara, Committee Member I 7 Date Copyright 2010 by Patricia M. Stengle ii AUTHORIZATION FOR REPRODUCTION OF MASTER'S PROJECT I grant permission for the reproduction of this project in its entirety, without further authorization from me, on the condition that the person or agency requesting reproduction absorb the cost and provide proper acknowledgment of authorship. DATE: __e>-_·_~_J_D_--_I_O_________ Patricia M. Stengle iii ABSTRACT Purpose ofthe Project: Tibet: Spirit in Chains is a documentary about the difficulties Tibetans face in an attempt to maintain their language, culture, and religion. Told by Tibetans themselves, the film also explores the relationship between the Panchen and Dalai Lamas. The ultimate focus ofthis project is the selection ofthe next Dalai Lama, considering how China's Order Number Five may affect the process. Procedure: In order to describe Order Number Five as it relates to the identification and approval of the next Dalai Lama, the film had to be organized in a way that the viewer could understand the full significance of this order. A brief history ofTibet, the traditional relationship between the Panchen and Dalai Lamas, the problems surrounding the current Panchen Lama identified by the Tibetans, and the expected difficulties in choosing the next Dalai Lama are fully discussed. Twenty hours of raw footage were collected at various Tibetan events in the Bay area. Five personal interviews were conducted and two panel presentations at Stanford were also filmed. After taking three filmmaking classes, another eight months in the studio were required in order to complete the 48-minute film. Findings: At this point, no one knows how the next Dalai Lama will be chosen, except perhaps the Dalai Lama himself. All that is known is that his reincarnation will not be chosen through traditional means. There have been many suggestions for choosing the next Dalai Lama, the most popular being that the current Dalai Lama should choose his own successor before he passes away. Conclusions: After having completed this film, I am as convinced as ever that Tibet will someday regain its independence. Because ofthe tremendous respect Tibetans have for the current Dalai Lama, they now refrain from fighting for independence. However, there could very well be a surge of fighting for independence once he passes away. I may not have actually answered the question regarding the future ofTibet after the Dalai Lama dies but it is my hope that people who view my film will have a better awareness of the problem that Tibetans face as a result ofO b Dr. Eric Mc uckin,"tommitt&£hairperson iv ACKNOWLEDGEMENTS I would like to thank everyone who agreed to be interviewed for this project including Tenzin Tethong, Ngodup Tsering, Ngawang, Dr Amy Eisenberg, and Nyendak Wangden. I am especially grateful to Mr. Tethong who went well out of his way not only to allow me to interview him but to fact check my film and offer constructive criticism during the editing process. I am extremely appreciative ofall who allowed me to film their presentations at Stanford University and at the California State Capitol including TenzinTethong, Dr. Thupten Jinpa, Yangchen Lhamo, Karma Ngodup, Dr. Lobsang Sangay, and Tenzin Chonden. I appreciate those who contributed their voices to my film by chanting, singing or playing musical instruments including the monks ofthe Nechung Buddhist Center, the Tibetan Association of Northern California's Music and Dance group, and the Tibetan Association ofNorthern California's Children's Chorus. Giovanni Vassallo ofBay Area Friends ofTibet and Joshua Fouse ofStanford Friends of Tibet were also extremely helpful in suggesting people and events to film. I would like to mention a special thanks to John Amato who supplied the majority of photographs for this film. I could not have completed this project ifit weren't for the advice and assistance I received from Jessie Farrington and the staff at the Community Media Center of the North Bay. v TABLE OF CONTENTS I. Review ofLiterature..................................................................... 1 II. Methodology............................................................................ 11 III. The Project A. Definition of tenns..........................,................................. 21 B. Purpose......................................................................... 21 C. Scope............................................................................22 D. Significance.....................................................................23 E. Limitations......................................................................24 F. Results and conclusions .......................................................24 IV. Reflections A. Social justice .....................................................................26 B. Ecological issues ................................................................26 C. Psychological and moral dimensions ofchange............................27 V. Appendices A. List ofillustrations and photographs ......................................... 28 B. Bibliography.......................................... ,.......................... 33 C. Resources. .. 39 D. Human subjects protocol approval.. ..........................................42 E. Consent forms ....................................................................44 vi REVIEW OF LITERATURE The focus of this project is the relationship between China and Tibet, the history of Tibet's religious and political leadership and, more specifically, the future succession of the Dalai Lama. It is important to note that this film is told from the first person Tibetan-in-exile point of view. In preparation for this project, the vast majority of books read were written by Tibetans in exile or Western authors. The films viewed were also told from a pro-Tibetan point ofview. His Holiness the Dalai Lama has written dozens, maybe hundreds ofbooks. When it comes to issues related to China, his point of view is clearly one ofpeace, mutual understanding, and compromise. Upon reading anyone ofhis books, readers can see that he is a man with a sharp mind and a compassionate heart. He cares deeply about all human beings and demonstrates ways to alleviate suffering which is part ofthe human condition. He is a spiritual leader for all people, regardless ofrace, religion, or ethnicity. Some of his books are light reads with uplifting messages of hope and inspiration while others are geared toward individuals more disciplined in meditation and more knowledgeable of Tibetan Buddhism. One of his most fascinating books is his autobiography, Freedom in Exile: The Autobiography ofthe Dalai Lama (1990), where he recounts his childhood, his early monastic training and his negotiations with the Chinese government while still in his teens. He describes the atrocities suffered by the Tibetans at the hands of the Chinese and his daring escape to India, as well as the problems he and his Government in Exile have faced since leaving Tibet. He admits to having made some tactical mistakes with the Chinese along the way, and this only makes his story more compelling. 2 The Dalai Lama has become a well-known world figure. His message of peace and compassion is universal, and is as applicable to the conflict in Tibet as it is to the conflict in the Middle East. For this reason, he is welcomed wherever he goes ... except China, where he is viewed not as a peacemaker but a "splittist" or one who would create controversy in a country that prides itself in being able to maintain harmony among all of its different ethnic minorities. The relationship between China and Tibet goes back hundreds ofyears and has at different times been fraught with conflict. Many books have been written on Tibet's early history and several read like thrillers, filled with tales ofespionage and intrigue. The early history of Tibet is vague. Historians know very little since there was for so long no written language and minimal contact with outsiders. From what little is known, historians have pieced together different stories of Tibet. For example, Chinese government sources and Western Marxist scholars, such as Grunfeld (1987) and Strong (1959) present a very different historical account than the one told by Tibetans in exile. The key difference between these two points of view is a question ofChinese sovereignty and whether or not Tibet has always been a fully independent nation. According to two Tibetans in exile, Yeshi Choedon and Dawa Noru, in their book Tibet (1997), we learn that the royal lineage of Tibet began in 127 AD. The first twenty-seven kings ofTibet practiced the Bon religion, an animistic cult governed by shamans and priests. The twenty-eighth king came into possession of the first Buddhist scriptures, written in Sanskrit. They were not understood, but he had a dream that one day a future king would be able to read and understand the scriptures. Choedon and Noru indicate that Songsten Gampo became the thirty-second king in the year 630. He carried on a military expansionist policy towards his neighbors China, India and 3 Turkey. He took a Tibetan wife and as a peace gesture by his neighbors to the south, a Nepalese wife. Later, his anny ofover two million marched into China and demanded Princess
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