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TIBET: SPIRIT IN CHAINS

Patricia M. Stengle

An investigative project submitted to

Sonoma State University in partial fulfillment of the requirements for the degree of

MASTER OF ARTS

Asian Relat

Dr. Eric Me ----~~~~~-

Dr.

Dr. Robert McNamara, Committee Member

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 Wenchen

Gungchu in marriage from the Tang emperor. Choedon and Noru assert that the Chinese fought a battle, lost, and in the end, gave up Princess Wenchen to became Gampo's third wife.

The fact that Princess Wenchen became the wife of King Gampo is a point ofcontention between many pro-Tibetan and pro-Chinese scholars. Pro-Tibetan historians argue that this fact demonstrates Tibet's strong political influence over much of Asia in earlier times. On the other hand, pro-Chinese scholars argue that it is also proof that Tibet was historically part ofChina.

They assert that since Princess Wenchen ruled over Tibet with her husband, the two nations became one and Tibet, by extension, became part of China.

Choedon and Noru go on to say that Gampo's Nepalese and Chinese wives both brought

Buddhist images with them to Tibet. These had a great influence on Gampo who consequently helped to further establish Buddhism in Tibet, although the Bon religion remained quite strong.

In 755, Trisong Detsen, the forty-third king of Tibet, invited several Buddhist masters from India to come live in Tibet and teach Buddhism. He also embarked on a major restoration of many ofthe Buddhist temples originally built during Gampo' s reign. In 791, he declared

Buddhism the official religion ofTibet. It was during this time that political power shifted from royal families to religious sects, the Bons and the Buddhists.

Choendon and Noru also point out that the Mongols invaded Tibet in 1247. They recognized Sakya Pandita, a Buddhist lama, as the highest authority in Tibet. Sakya lama combined Bon and Buddhist philosophies with Chinese imperial law, thus creating a foundation for successive lama rule over Tibet. 4

The Mongol emperors who ruled China during the Yuan dynasty recognized the importance of their relationship with the Sakya lamas in Tibet. They agreed to protect the lamas, their religion and their people in exchange for the lamas' support as the successful conquerors of

China. This relationship came to be known as the patron-priest relationship.

The patron-priest relationship becomes another point ofcontention between pro-Tibetan and pro-Chinese scholars. Pro-Tibetan scholars, including Choedon and Noru, argue that this relationship existed between the Tibetans and the Mongols who ruled China at the time. Pro

Chinese scholars, such as Grunfeld (1987), argue that the since the Yuan emperors ruled China and the Tibetans had this relationship with their emperors, this proves that Tibet was not an· independent state and that the Chinese were, in fact, in control of Tibet.

Two other Tibetans in exile have weighed in on the debate over Tibetan history and they too have a distinctly Tibetan point of view. In their book, The Dalai Lamas a/Tibet (2000),

Thubten Samphel and Tendar indicate that one of the more remarkable aspects of Tibetan history is how Tibet came to embrace not only Buddhism but the concept of reincarnation of their high ranking lamas. They discuss the way by which their first Dalai Lama was selected and the manner by which each successor has been chosen since then.

Samphel and Tendar describe the life of Sonam Gyatso, a brilliant Buddhist scholar and abbot of Drepung monastery in Tibet who was invited to Mongolia to give religious instruction.

He was given the title of Dalai Lama. He was not the first, however, as his two predecessors were given the title of Dalai Lama posthumously. "Dalai" is the Mongolian word for ocean, alluding to the image that the Dalai Lama's knowledge is as broad and as deep as the ocean.

They tell us that the idea of being able to identify the reincarnation of a high lama began with 5

Lama Dusum Khyempa who foretold of his own reincarnation. Soon after that, the Geluk sect of

Tibetan Buddhism adopted this idea and the lineage of high lamas was established.

Reincarnations were chosen through dreams and symbols, signs and oracles. However, the chosen sixth Dalai Lama refused to be a spiritual leader. He chose to be a poet and a song writer. He drank and had sexual relations with women. The Mongol rulers decided to intervene.

They put several names in a golden urn and picked out a name, claiming that the name chosen was that ofthe true reincarnation ofthe Dalai Lama. Many pro-Tibetan scholars argue that most

Tibetans did not recognize the Dalai Lama chosen by the Mongols. Still, pro-Chinese historians point out that this is evidence that the Chinese have in the past been involved in choosing the

Dalai Lama's successor.

In his book, The Snow Lion and the Dragon: China, Tibet, and the Dalai Lama (1997),

Melvin Goldstein states that the development of lineages for high lamas was born out of a need to retain political power as well as spiritual authority over the Tibetan people. When describing the early history of Tibet, he puts forth the idea that the Tibetans have always had difficulties governing themselves. Goldstein has often been criticized for being too soft on the Chinese when describing the relationship between Chinese and Tibetans. While this may be true at times, this reader finds that Goldstein tells the complicated story ofTibet's history in a way that a novice like myself can comprehend. It is also commonly understood that in order to maintain regular access to China and the regions of Tibet, one must be careful not to offend the Chinese government. Therefore, to maintain his own continued accessibility, it is somewhat understandable that Goldstein would opt to portray the facts ofthe China-Tibet conflict in a way that does not offend the Chinese. 6

Tsering Shakya in his book, The Dragon in the Land ofSnows: A History ofModern

Tibet Since 1947 (1999), tells the same story as Goldstein but without concern for offending the

Chinese. His book is a scholarly work aimed at describing the events in Tibet following the

Chinese invasion. It is this reader's opinion that Mr. Shakya would not be welcome back in his native Tibet should he apply for a Chinese visa. His book is filled with shocking details of oppression and brutality endured by the Tibetans since the Chinese invaded in 1950. This book is not an easy read, as it is filled to the brim with very minute details. It is nonetheless a must read for anyone interested in the China-Tibet controversy.

Pico Iyer, author and journalist, has been close friends with the Dalai Lama for over thirty years. He recently published The Open Road (2009), a first person narrative describing many ofhis interviews with the Dalai Lama. This book is different than most in that it depicts the Dalai Lama, not as an unworldly ethereal being but as an everyday man, with a unique set of everyday problems. With a reputation ofbeing one ofthe holiest ofholy men, Iyer invites the reader to see that the Dalai Lama is a human being not without faults of his own. Still, one comes away with a greater admiration and understanding of the complex problems that he faces.

There are some parallels between Iyer's book and this project. For one, he is sympathetic to the Tibetan point of view. He interviews others who are also sympathetic to the Tibetan point ofview. The bulk of his interviews take place in Dharamsala, India, among the Tibetan refugee community. Not only does he interview the Dalai Lama himself, but he talks to the Dalai

Lama's brother, Tibetan aristocrats, monastics and a numerous other Tibetans in exile. This project is also limited to Tibetans in exile, specifically Tibetans who live in or have visited the

San Francisco Bay area. 7

Isabel Hilton is a Scottish journalist who has written for a number of international newspapers and magazines. She is fluent in Mandarin Chinese and very knowledgeable of

Chinese history. Ms. Hilton also has a very pro-Tibetan point of view. In her most influential book, The Search/or the Panchen Lama (2001), she describes possibly the most tragic event in modem Tibetan history. In 1995, the Chinese abducted Genhun Choekyi Nyima, a six-year old boy who only days before had been identified as the reincarnation ofthe Tenth Panchen Lama.

Today, fifteen years later, his whereabouts are still unknown. After taking him and his family into protective custody, the Chinese then named another young boy, Gyaltsen Norbu, as the official Panchen Lama. Ms. Hilton tells this amazing story with such ease, it could almost be mistaken for a summer beach read, if not for the tragic truth of it all.

Robert Thurman has written and translated a number of books on Tibetan Buddhism, having been a Tibetan Buddhist monk himself. His most recent book, Why the Dalai Lama

Matters (2008), describes his 40-year friendship with Dalai Lama himself. He discusses the

China-Tibet conflict in detail and supports the Dalai Lama's Middle Way approach, offering suggestions for a successful one country -two system arrangement. Although highly informative and pleasant to read, this book is a bit too optimistic, with a "let's all get along" message that in theory is wonderful but in reality, impractical.

In 2007, the Chinese announced the addition of Order Number Five to their constitution.

This measure aims to control the reincarnation of high lamas. From the pro-Tibetan perspective, on the face of it, the idea that the Chinese Communist Party could possibly be involved in identifying and approving reincarnations of high lamas is ludicrous, especially since the CCP is

Atheist by definition. However, from a pro-Chinese perspective, Order Number Five is a well thought out measure to ultimately control the identification of the reincarnation of the current 8

Dalai Lama. The Chinese have already interfered with the Tibetan choice of their Panchen

Lama. If they can control the reincarnation of the next Dalai Lama after the current Dalai Lama passes away, they will have almost total influence over the religious lives of the Tibetans.

Although several articles have been written, there are still very few books to be found describing Order Number Five. Just last year, John and Elizabeth Roberts published a book titled Freeing Tibet: Fifty Years o/Struggle, Resilience, and Hope (2009). Eighty percent of the book is a description ofearlier events following the Chinese invasion in 1950. The emphasis is on the CIA involvement in Tibet during the Cold War. Unfortunately, the book is poorly written.

The remaining twenty percent which partially addresses Order Number Five feels more like an afterthought. The manuscript was likely sent to countless publishers prior to the unfolding of events in 2007, in which case, one can imagine that it was rejected over and over again. With the addition ofa chapter describing Order Number Five and the subsequent uprising ofthe Tibetans in 2008, it seems that the Roberts were able to finally find a publisher. This book adds little to the current body of knowledge of China-Tibetan relations.

Many films have been made in an attempt to tell the story of Tibet Kundun (1997), directed by Martin Scorsese, is a fictional depiction of the life ofthe current Dalai Lama, based on his autobiography. Told from a pro-Tibetan point ofview, it is an excellent introduction to

Tibet and the problems Tibetans have encountered since the Chinese invaded in 1950.

One of the sources for the film Kundun is also the same source for this project. Tenzin

Tethong, who clearly has a pro-Tibetan point ofview, was the primary fact checker for Kundun.

His son played the part of the young Kundun in the movie. Mr. Tethong, who was filmed giving two different presentations and later agreed to be interviewed on film, also acted as a fact checker for this project. 9

Ulrich Koch directed a little known movie called The Saltmen o/Tibet (1998). The camera crew followed a group ofTibetans who travel every year to remote regions ofTibet, collect salt using traditional slow and painstaking methods, and take the salt to the lower regions of the Himalayas where it is exchanged for barley flour, the main staple of the Tibetan diet. This film depicts the way salt has been mined and traded for centuries. Although one could imagine the events in this film happening centuries ago, the viewer is quickly brought into the twenty first century when a group of Chinese salt miners in bulldozers are shown collecting ten times the salt in a fraction ofthe time, leaving the earth damaged and distressed. It is symbolic of what is happening all over Tibet. The film starts out from an unbiased perspective, but as the viewer develops an understanding ofthe problems faced by the Tibetan salt miners, one begins to feel empathetic. Finally, when the Chinese are seen taking large amounts ofsalt from the mines, one cannot help but feel angry towards the Chinese as we see how the Tibetan way of life is being destroyed.

A more recent film by Nati Baratz, Unmistaken Child (2008), is a documentary depicting the search and ultimate identification ofthe reincarnation of a high lama. For non-Tibetans, the idea of identifying a reincarnated lama through signs and symbols predicted by an oracle sounds similar to voodoo. To actually see the lama's disciple follow those signs directly to the lama's reincarnation, a child who describes memories from his previous life, is incredible. This film is an important documentary illustrating how reincarnations are chosen and would be valuable to anyone interested in exploring the Tibetan belief of reincarnation of high lamas.

Finally, one of the most moving documentaries is Tom Piozet's Tibet Cry o/the Snow

Lion (2003). This film exposes us to the wonders and beauty of Tibet, its religion, culture and 10 way of life. Told from a pro-Tibetan point ofview, it also provides a startling education regarding the danger of losing this unique culture to the Chinese.

Looking back at the different points ofview presented in these books and films, there can be no disagreement that most are told from a pro-Tibetan point of view. The question of sovereignty seems clear, that the Tibetans have always been an independent nation. One can also conclude that the idea of reincamation ofhigh lamas is a uniquely Tibetan phenomenon and vital to the continuation of Vajrayana or Tibetan Buddhism.

What has not been fully addressed in the literature review is the consequences of Order

Number Five. Although the Chinese Communist Party has gone to great lengths to determine how Tibetan high lamas will be chosen in the future, no one really knows how the next Dalai

Lama will be chosen. While unable to conclusively answer the question, this project attempts to explore different scenarios that could unfold following the death ofthe Dalai Lama. 11

METHODOLOGY

Initially, the aim of the film was to present various viewpoints on Tibetan history and the issue of selecting the next incarnation of the Dalai Lama. Thus, I initially interviewed Western,

Tibetan, and Chinese scholars and activists. As the project progressed, however, it became clear that given limitations of language and funding for travel, I could not fully or fairly represent multiple perspectives in a film less than one hour in length. I therefore decided to narrow the scope of the film and included only exile Tibetan informants in the final cut.

During a period of eight months, I collected approximately twenty hours ofraw footage.

This included filming ofevents such as Tibet Day at Fort Mason, the Tibetan support at the State

Capitol for the Dalai Lama Day, the March 10th demonstration in Union Square, and the Dalai

Lama's birthday celebration at Marina Park in Berkeley. I was granted five interviews including those ofNgodup Tsering, Tenzin Tethong, Ngawang, Dr. Amy Eisenberg and Nyendak

Wangden. I also attended two panel presentations at Stanford regarding the Panchen Lama

Institute and the Anniversary of the Tiananmen Square Massacre where I filmed four additional speakers; Dr. Thupten Jinpa, Karma Ngodup, Yangchen Lhamo and Dr. Lobsang Sangay.

I took three filmmaking classes and edited my film for another eight months. I spent approximately ninety hours a month in the studio for a total ofeight hundred hours of editing time.

In September 2008, I attended a presentation on the Tibetan situation at Sonoma State

University, given by Dr. Amy Eisenberg who had just returned from teaching in rural China.

The presentation was outstanding, although due to a lack of advertising, there were very few 12 people in the audience. This worked to my advantage, as I was able to speak to each presenter individually before the night was over.

All ofthe Tibetan Associations in Northern California were represented. I met Ngodup

Tsering, President at the time of the Tibetan Association of Northern California (TANC), and

Giovanni Vassallo, President of Bay Area Friends of Tibet (BAFoT). I also met Nyendak

Wangden, a Tibetan activist for Students for a Free Tibet (SFT). I discussed my plans to make a film about Tibet and my particular interest in the question of choosing the next Dalai Lama. I explained that the purpose of my film was to educate those that knew very little about the

Tibetan situation. Everyone I spoke to offered to help.

John Amato, a nurse at Memorial Hospital in Santa Rosa, had accompanied Dr.

Eisenberg in China and had taken a number of beautiful photographs, which were shown during the presentation. He agreed to allow me to use his photos in my film as long as I gave him the proper credit and agreed that my film would not be used commercially.

Following this presentation, Dr. Amy Eisenberg, Ngodup Tsering and Nyendak Wangden each agreed to be interviewed for my film.

Giovanni Vassallo was helpful in a different way. Over the next year and a half, he would send me e-mails about upcoming Tibetan events in the Bay area. Through him, I was able to attend several Bay area events and meet a number of other individuals who would also agree to be in my film.

In October 2008, while having lunch with a co-worker, Jessie Farrington, I discussed my plans to make a movie about Tibet, even though I had no background in making films. She informed me that she was a film producer at the Santa Rosa Community Media Center (since 13 renamed Community Media Center ofthe North Bay). She offered to help me. At the time, neither of us realized the time commitment that was needed for the making of this film.

Giovanni had given me information earlier about an upcoming event known as Tibet

Day, being held at Fort Mason in December 2008. I had already offered to volunteer and later asked if Jessie could film the event. Giovanni agreed. I sold tickets on that day and really did not get to see the event until later, thankful that Jessie had filmed it. Although the event was terrific, I did not use any of this footage in my film.

In February 2009, I met Ngodup Tsering in his Tibetan shop in Sausalito. Using my brother's handheld video camera, I interviewed Ngodup for an hour. He was extremely nervous at first and his speech was halting and stilted. However, after thirty minutes or so, he relaxed and gave a wonderful interview. I had no idea that he was a former Parliament member of

Tibet's early Government in Exile. In November 2008, as one of his last acts as President ofthe

Tibetan Association of Northern California, he attended a conference in Dharamsala with six hundred other Tibetan leaders around the world. At the conference, the Dalai Lama asked the group for ideas and suggestions on how to proceed with Tibet's negotiations with China. Ngodup discussed the results of this conference during our interview.

Later that same month, I interviewed Dr. Amy Eisenberg, again using my brother's handheld video camera. Dr. Eisenberg was so nervous that she could not look at the camera directly. She read a lot from her notes and tended to put her notes in front ofher face when she spoke. Although she had a lot of great information on the Tibetan situation, I later decided not to use any of this footage.

Early in March 2009, I attended a presentation at the State Capitol in Sacramento where

Assemblyman Sam Blakeslee was sponsoring a bill to name March 10th Dalai Lama Day and 14

Tibet Day (March 10th is the anniversary of the Tibetan uprising in Lhasa which led to the Dalai

Lama's escape to India). Because I had a camera and a tripod (again, my brother's video camera), I was allowed to film this event from the same area as the media covering the event.

The event included an opening prayer by the Nechung Buddhist monks, several speeches and musical demonstrations. I used excerpts from the speeches ofTenzin Tethong, former Cabinet

Minister ofthe Tibetan Government in Exile, and Tenzin Chonden, current North American

Representative for the Tibetan Government in Exile's Parliament. The background music in my film was sung by the Tibetan Association ofNorthern California's Musical Group and TANC's

Children's Chorus.

On March 10th, 2009, I attended a Tibetan protest in Union Square. I filmed the event which included speeches, singing, and dancing. The speeches were inspirational and the music was wonderful, but I ultimately chose to use music I'd filmed at the Capitol instead.

In April 2009, I interviewed Nyendak Wangden, the activist for SFT. You may remember from local TV news coverage that in August of2008, just prior to the Olympics,

Nyendak climbed the wall ofthe Chinese Consulate in San Francisco, did a mock hanging and was cut down by staff of the Consulate. She fell several stories and broke several bones. Her arm and hand were still in a cast when I saw her at the Sonoma State presentation. Her story was fascinating, but the sound quality of my footage was poor and in the end, I decided not to use this footage either.

Later that same month, I decided to become a producer myself at the Santa Rosa

Community Media Center as Jessie could not commit to the amount oftime that was needed to work on this film. Between April and May, I took three classes: Basic Production, Camera

Operation and Film Editing using Final Cut Pro. By becoming a member and taking these 15 classes, I was allowed to borrow the large professional TV cameras for the rest of my filming and the Community Media Center studios for editing.

In May 2009, I received an e-mail from Giovanni about a panel presentation at Stanford

University regarding the Panchen Lama Institute. I contacted Josh Fouse, President of Stanford

Friends ofTibet and asked if I could film the event. There were five different panel presenters, including Dr. Thupten Jinpa, the Dalai Lama's interpreter, translator and well known scholar of

Tibetan Studies, Yangchen Lhamo, activist for Students for a Free Tibet, Tenzin Tethong, a

Stanford professor and as mentioned earlier, former Cabinet Minister of the Tibetan Government in Exile, and Karma Ngodup, lecturer at UC Berkeley. It was a very informative presentation.

A week later, in early June 2009, there was another presentation at Stanford regarding the twentieth anniversary of the Tiananmen Square massacre. There were four presenters. I filmed only the first two. It was requested that I tum off my camera due to sensitivity around the work that the third speaker did in Tibet. Of the two speakers I filmed, I used footage of Dr. Lobsang

Sangay, Professor of Chinese Law At Harvard, who spoke about the history of the Tibetan

Government in Exile and his thoughts regarding what may happen to Tibet after the Dalai Lama passes away.

After the presentation, I spoke to Tenzin Tethong who was this time in the audience. I mentioned that I had filmed him earlier at the Capitol as well as at Stanford. I was very impressed with what he had to say both times and asked if he would allow me to interview him for my movie. He was very gracious and agreed to be interviewed.

During the question and answer period following this Stanford presentation, a man in the audience stated that he used to be a monk in Tibet, but that monks and students in Tibet were not 16 able to organize like the students in Beijing had prior to the Tiananrnen Square massacre. I was unable to get his name as he left quickly after the presentation ended.

I interviewed Tenzin Tethong in early July 2009. His interview was by far the best I had filmed since I began this project eight months earlier. I have used quite a bit of it in my film.

Following the interview, I asked ifhe knew the monk that had spoken up at the last Stanford presentation. He gave me his name but he had no other information. He also suggested that I attend the Dalai Lama's birthday celebration during the following week in Berkeley.

The event celebrating the Dalai Lama's birthday was a wonderful gathering of many

Tibetan families living in the Bay area, although my filming of the event was not very good. I used only a short excerpt of monks from the Nechung Buddhist Center chanting in the opening ofmy film. I inquired and eventually found the monk that had spoken at Stanford. I asked him if he would agree to be interviewed and he did.

I met him at his home in San Francisco a few weeks later. The interview was quite interesting, although when I left, I did not think I would be able to use any ofit. Due to his nervousness, he continually smacked his lips, grunted, cleared his throat and even burped while he spoke. Nonetheless, I feIt that he had some very interesting points to contribute to my film.

At the beginning of my project, I thought that I would use footage from Tibet Day, the presentation at the Capitol, the protest at Union Square, interviews with Dr. Amy Eisenberg,

Ngodup Tsering, Nyendak Wangchen, and Dechen Tsering, the current president ofTibetan

Association ofNorthern California. Although Dechen originally agreed to be filmed, she never responded to e-mails to set up a time and place. I also thought about interviewing someone from the Chinese consulate to get a Chinese perspective on the Tibetan situation. 17

In the end, I only used footage from my interview with Ngodup Tsering and the presentation at the Capitol. Additional interviews with Tenzin Tethong and Ngawang, the former monk, and two presentations from Stanford rounded offthe narrated part ofmy film.

Now that the filming was done, I began the long processing of editing. I was told that for a professional, it takes approximately one to two hours ofediting for each minute offinished film. On the other hand, beginners could expect to take ten hours ofediting for each minute of finished film. Because I was such a novice, it took me a lot longer. Between May and

December 2009, I kept to a very strict schedule. I put in between ninety and a hundred hours a month in the studio. Given these hours and the fact that my film is only forty-eight minutes long,

I estimate that it took me about fifteen hours of editing for each minute of finished film. I learned a lot of editing tricks over the past year so if I had to do it all over again, I'm sure that I could edit it in a shorter period of time.

I started out with approximately twenty hours of raw footage. I began by transcribing word for word the interviews, speeches and panel discussions. Then I cut those transcriptions into sections and began to splice the sections together in a way as to tell the story of Tibet.

I divided the story into several parts. I began with the ancient history ofTibet and how it was unified under King Songsten Gampo who introduced Buddhism to the country. I followed with the Chinese justifications for invading Tibet in 1950. I followed that with examples of

Chinese oppression and brutality. Then I told the story of the relationship between the Panchen and Dalai Lamas throughout history and their importance in Tibetan Buddhism. I followed that with the life of the lOth Panchen Lama who stayed behind in Tibet to work with the Chinese when the 14th Dalai Lama escaped to India in 1959. I described the lOth Panchen Lama's life and death, the choosing of his successor, the 11 th Panchen Lama, the Chinese rejection of that choice, 18 the abduction ofthat child and subsequent replacement with a Chinese version of the Panchen

Lama. The final question is what happens to Tibet when the current Dalai Lama passes away.

Several possibilities are explored, but in the end, no one really knows what will happen to Tibet once he passes away.

As mentioned, I used two pieces ofmusic from the event at the State capitoL The first is a protest song and prayer sung by the Tibetan Association ofNorthern California's Music and

Dance Group. I split the song into five parts, using each part to separate the different subjects of my film. I also used a song by TANC's Children's Chorus. This song is the Tibetan equivalent of our alphabet song. I us~d this song during the credits at the end because I felt that it had a hopeful and uplifting quality to it, which is how I wanted to end the film.

I used approximately thirty photos taken by John Amato. The majority of these were used in montages with music to separate the chapters of my film. The remaining photographs were downloaded from the Internet. I tried to give credit to all the photographers but there were some that could not be identified.

I had a fair amount of video ofTibetan singing and dancing, from Tibet Day, the March

10th protest at Union Square and the Dalai Lama's birthday celebration, but in the end decided not to use it in my film. Instead, I took several still photos and, using the Ken Bums effect, added movement to them.

I could not use all the photos that I downloaded. Most had to be increased in size and in so doing, many lost their crispness. Others did not fit the frame, even when the size was increased. In some instances, I had to add a matte behind the photo to fill the frame.

Due to poor lighting during presentations or fading ofphotos, I had to apply color correction to many aspects ofthe film. 19

The sound was originally uneven throughout the film. I was unable to completely remove extraneous background noises including coughing, clapping, cars starting, chairs squeaking, vacuums running, cell phones ringing or children talking. I was, however, to some degree, able to reduce or eliminate the sounds ofthroats clearing, grunting, and burping. I had to lower the sound in places to an even decibel (between 6 and 12 decibels). Still, the placement of the microphones sometimes caused a humming in the background that could not be removed.

I decided to use the Papyrus font for the titles in my film. I liked the look of this font, but it required putting extra spaces between every word in order to be read easily.

I had some problems with the film excerpts of Karma Ngodup. I felt he had some valuable information to add to the story, but he was very difficult to understand. It came down to a choice of using subtitles or leaving him out of the film entirely. I decided to use subtitles.

I tried to tell this story from a completely Tibetan point of view. However, when I showed early versions of the film to my friends and family, there were questions. There needed to be some further explanation in places but I did not have that particular explanation anywhere on film. For example, why was Ngawang wearing sunglasses indoors? Who is the Panchen

Lama? I decided to add some written explanation in places where further explanation was needed.

Yangchen Lhamo used a PowerPoint presentation during her talk at Stanford. She often looked up at the PowerPoint during her speech. My friends and family were distracted from the story and wanted to know what she was looking at. Therefore, I added pictures wherever possible, to cover her upward gaze. She looked at the PowerPoint for long periods of time when discussing Order Number Five. This part of her presentation was so essential to my film, that I 20 could not edit it, yet I did not want the viewer to be distracted. I decided to use written words to not only cover her upward gaze but to emphasize her statements.

I had to cut the film in several places to allow the spoken narration to flow. In so doing, the visual seemed choppy and distracting. I added transitions to soften the cuts, although I am aware that they are still distracting to a certain degree. 21

THE PROJECT

Definition of Terms

1. Bodhisattva an enlightened being who consciously choses to reincarnate to help all

sentinent beings

2. Geluk Yellow hat sect of Buddhism in Tibet, one of four sects

3. Middle Way Approach - Proposal by the 14th Dalai Lama seeking genuine autonomy for

all Tibetans within the framework ofthe Chinese Constitution

4. Regent - Someone who rules on behalf of a Dalai Lama who is unable to rule due to

youth, illness or absence

5. Tulku - a living Bodhisattva

6. Vajrayana or Tantric Buddhism - The type of Buddhism practiced in Tibet, which

combines aspects of Hinayana Buddhism from India, Mahayana Buddhism from China

and rituals from the ancient Bon religion, which predated the introduction ofBuddhism to

Tibet.

Purpose

The purpose ofthis film is to educate people about the situation in Tibet. My target audience is those who know nothing ofthe politics in Tibet and may only be familiar with the

"Free Tibet" bumper sticker. I hope that by viewing this film, people will be motivated to act, whether it be by volunteering, participating in letter writing campaigns, sending money to the

Tibetan Associations to help the Tibetans in Tibet, or to keep alive the Tibetan culture outside of

Tibet. 22

Scope

Originally, I thought about designing a high school classroom curriculum aimed at addressing different human rights issues throughout Asia. I quickly realized that that project would be too overwhelming if! wanted to do it justice. Finally, I decided to focus on the human rights issues faced by Tibetans, both inside and out of Tibet.

Since the Chinese invaded Tibet in 1950, there have been countless human rights issues regarding Tibetan education, language, culture, employment, freedom of speech, politics and religion. A focus on human rights issues in Tibet still seemed too broad ofa topic for this project.

When the Chinese Communist Party announced in 2007 that they were adding Order

Number Five to their constitution, the question ofTibet's future seemed to me to be almost completely hopeless. Ultimately, I decided that I wanted to focus this project on the selection of the next Dalai Lama, addressing the question of how this new measure will affect the politics and religion ofTibetans, both inside and out of Tibet.

In order to describe Order Number Five as it relates to the identification and approval of the next Dalai Lama, I felt that I had to organize the film in a way that the viewer could understand the full significance ofthis order. I decided to include information regarding an overview ofTibet's history, 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.

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 of Order Number Five. 23

Significance

Very few books have been written on the subject of Order Number Five as it relates to choosing the successor ofthe Dalai Lama. Yet, it is an extremely important question that could have significant consequences when the current Dalai Lama passes away. In all that has been written about the Tibet-China conflict, the question of how the next Dalai Lama will be chosen remains unanswered.

Most Westerners are not aware ofthe difficulties that Tibetans face, both in and outside ofChina. Although there is a fair amount ofliterature that describes the history, the current tensions between China and Tibet, there is a large void when it comes to literature that addresses the subject ofOrder Number Five. This project attempts to fill that void.

I plan to share this film with as many public access television stations across the country as I can. It has already been shown twelve times on Santa Rosa's local public access station. I. have sent copies to Tenzin Dickyi, President of the Office of Tibet in New York, and all the

Tibetan Associations in the Bay area including Tibetan Association ofNorthern California, Bay

Area Friends ofTibet, Stanford Friends ofTibet and Students for a Free Tibet. Giovanni

Vassallo, president of Bay Area Friends of Tibet, has stated that he would like to show my film at the next Tibet Day, scheduled for December 2010. Everyone who agreed to be filmed has received a copy ofthis movie. I still plan to send copies to Stan Marvin, the director ofKRCB, the PBS station in Santa Rosa, the Tibet House in New York, and Navanethem Pillay, the United

Nations High Commissioner for Human Rights. It is my hope that ultimately, this film will create an awareness of the human rights issues in Tibet and the specific problem of choosing the next Dalai Lama. 24

Limitations

Although I deliberately chose to interview only Tibetans in exile, I was as a result limited to their point of view. Since I did not have the financial means to travel to Tibet or Dharamsala,

India, I was limited to finding Tibetan subjects to interview here in the Bay area. Since my film is in English and is aimed at English speakers, I was limited to finding only English speaking

Tibetans.

I was also limited by the fact that I had only one camera. I had no control over the lighting, the room, and the placement of my camera in the room. I could not direct speakers to look at the camera or to avoid looking at their PowerPoint presentations.

Poor lighting and poor sound quality sometime left me with no choice but to heavily edit or completely remove a certain clip from my film.

I know I could have benefitted from taking some advanced camera and editing classes.

However, according to the rules of the Community Media Center of the North Bay, producers are not allowed to take advanced classes until a project has been completed. Since this was my first project, I found myself in a Catch 22 situation. I needed the advanced classes to complete my film yet I was unable to participate in the advanced classes to because I had not yet completed my film. For this reason, I felt I learned the tricks of editing the hard way, through trial and error.

Results and Conclusions

During the course of the last year, I came to know many Tibetans. I was surprised at the hospitality I encountered on a regular basis. People invited me into their homes or places of business. We shared meals as they told me their life stories. Their stories were fascinating. 25

The making this film was an incredible learning experience. But more importantly, I learned quite a bit about the subject of my film. Going into it, I was under the impression that most Tibetans believed that the Chinese murdered the 11 th Panchen Lama after his abduction in

1995. During all ofmy interviews, not once did a Tibetan express any thought or the belief that he had likely been murdered, only hope that he and his family are safe.

I also had the idea that Tibet's future would look very similar to that of our Native

Americans in the nineteenth century in this country. I believed that the Tibetans were doomed to be swallowed up by the Chinese with no chance of regaining their autonomy, let alone their independence. After having completed my film, however, 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 refrain from fighting for independence. As Ngodup Tsering states in the film, there could very well be a surge of fighting for independence once he passes away. 26

REFLECTIONS

Social Justice

Tibet has suffered and continues to suffer tremendous human rights abuses at the hands of the Chinese. Since the Chinese invaded in 1950, over 1.2 million Tibetans have died. Over

6,500 monasteries have been destroyed. Many Tibetans have been buried alive after collapsing from overwork. Others have died in prison, still more due to starvation. The Chinese are practicing ethnic cleansing, commonly sterilizing women of child bearing age. These women are sterilized without anesthesia and often die from infection. Monks and nuns are carefully watched by the Chinese police. They often must take part in reeducation classes and are required to denounce their allegiance to His Holiness the Dalai Lama. They are not allowed to enter government buildings and must often obtain prior approval to practice their rituals. One ofthe most shocking abuses is the fact that high lamas must now seek permission from the Chinese

Communist Party before they can reincarnate.

Ecological Issues

As mentioned in the film, the Chinese are destroying the environment of Tibet in the name ofdevelopment. Roads are being built not to connect towns and villages but to transport precious metals and minerals from mines. Today, many Chinese are working in Tibet's mining industry, where gold, zinc, magnesium, lithium, salt and other valuable minerals are being extracted from the land.

Rivers and lakes are also being polluted as a result of mining activities. Tibetans are losing out under the "Western Development" strategy, a massive campaign launched in 1999 to improve infrastructure in China. The Chinese national railroad, which used to run between 27

Beijing and the southwestern city of Kunming in China was recently extended to run between

Kunming and Lhasa in Tibet. Consequently, the number of Han Chinese relocating to Tibet has exploded. The increase in population has put a considerable strain on Tibet's natural resources.

Psychological and Moral Dimensions of Change

Change must come to Tibet in order to preserve its language, culture and religion. In order for this change to occur, the outside world must put real pressure on China to stop these human rights abuses. As difficult as this may seem, it is my belief that in the end, Tibet will survIve. 28

APPENDIX A 29

LIST OF ILLUSTRATIONS AND PHOTOGRAPHS

1. The Potala John Amato

2. Himalayas - John Amato

3. Barren landscape John Amato

4. Colorful valley - John Amato

5. Walk at Yam Drok - Photographer unknown

6. Painted Stones - John Amato

7. Man at temple door - John Amato

8. Snow lion John Amato

9. Prostrating pilgrims John Amato

10. Old monk - John Amato

11. Man at horse festival- Susan Hardman

12. Seeing eyes John Amato

13. Girl's eyes- John Amato

14. Prayer flags over valley - Joanne Williams

15. Woman baling hay - Reurinkjan

16. Two nuns - John Amato

17. Songsten Gampo - Artist unknown

18. Princess Wencheng - Artist unknown

19. Kublai Khan - Artist unknown

20. Mongols - Artist unknown

21. Mongol empire map - Artist unknown

22. Mani stones James Wainwright 30

23. Praying monk - Photographer unknown

24. Monk at temple door - Reurinkjan

25. Boy at horse festival- Kampacolors, Kay Forest

26. Two young monks Photographer unknown

27. Buddhas painted on wall Photographer unknown

28. Smiling girl - John Amato

29. Tibetan man - Photographer unknown

30. Smiling monk John Amato

31. Girl knitting - John Amato

32. Temple walls - John Amato

33. Tibetans take arms against Chinese - Photographer unknown

34. Execution - Photographer unknown

35. Shot in face - Photographer unknown

36. Starving man - Photographer unknown

37. Temple ruins Woeser

38. Destroyed temple Woeser

39. Burning sutras - Woeser

40. Cultural revolution in Tibet - Woeser

41. Mocked Tibetans Woeser

42. Crying nuns - Gopal Chitrakar

43. Woman beaten with baton - Photographer unknown

44. Woman's breast removed - Photographer unknown

45. Man holding photo of Dalai Lama at Drepung Monastery Photographer unknown 31

46. Chinese Army marches into Tibet Photographer unknown

47. Damaged temple with boy Woeser

48. Humiliated Tibetans - Woeser

49. Young revolutionary - Woeser

50. Red Mao painted on wall- Photographer unknown

51. Another razed temple Woeser

52. Mao painted on wall at Potala Photographer unknown

53. Bullet to head of painted Buddha - Photographer unknown

54. Strike Hard Campaign Artist unknown

55. Sad monk - John Amato

56. Deng Xiaoping - Photographer unknown

57. Dalai Lama points - Photographer unknown

58. Pilgrim - Steve Viscot

59. Woman and large prayer wheel John Amato

60. Buddhist statue - John Amato

61. Two sad monks - John Amato

62. Bearded old man - John Amato

63. Head in hands - John Amato

64. Woman on road - John Amato

65. Old man - Mark Reid

66. Old monk - John Amato

67. Dalai Lama gives teaching - Photographer unknown

68. Portrait of Dalai Lama - Photographer unknown 32

69. 10th Panchen Lama - Photographer unknown

70. Dalai Lama and Panchen Lama Photographer unknown

71. 10th Panchen Lama - Photographer unknown

72. Panchen Lama, Mao and Dalai Lama Photographer unknown

73. Tenzin Tethong and Panchen Lama in 1980 Photographer unknown

74. 11th Panchen Lama. Gedhun Choekyi Nyima in 1995 - Photographer unknown

75. Chinese Panchen Lama, Gyancain Norbu, In 1995 Photographer unknown

76. 11 th Panchen Lama, Gedhun Choekyi Nyima in 1995 - Photographer unknown

77. 11th Panchen Lama, Gedhun' Choekyi Nyima in 1995 - Photographer unknown

78. Chinese Panchen Lama. Gyancain Norbu as an adult Photographer unknown

79. Sand mandala - Arlene Gee

80. Woman and child Photographer unknown

81. Boy with butter lamp Reurinkjan

82. Face painted on wall- Reurinkjan

83. Monk and prayer wheels - Photographer unknown

84. Another Buddhist statue Photographer unknown

85. Women with gold in hair - Kampacolors, Kay Forest

86. Woman with amber on head - Susan Hardman

87. Mt. Kailish - Reurinkjan

88. Woman in fur hat Lee Mackay

89. Young boy with guitar Karen Mc Diarmid

90. The Dalai Lama Photographer unknown 33

APPENDIXB 34

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Baratz, N.(Director) (2008).Unmistaken child (Motion Picture). United States: Oscilloscope

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Blau, T., & Blau, M. (2003). Buddhist symbols. New York: Sterling.

Chakraverty, A. (1998). Sacred Buddhist painting. New Delhi: Roli Books.

Chapman, W. R. (2001). The/ace o/Tibet. Athens, Georgia: University of Georgia Press.

Chappell, D. W. (Ed.) (1999). Buddhist peacework: Creating cultures o/peace. Boston:

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Childs, G. (2004). Tibetan diary: From birth to death and beyond in a Himalayan valley 0/

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Choedon, Y., & Norbu, D. (1997). Tibet New Delhi: Roli and Janssen BV.

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Old Saybrook, CT: Konecky and Konecky.

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David-Neel, A. (1932). Magic and mystery in Tibet. New York: Dover.

Drury, N. (2002). Reincarnation. Singapore: Landsdowne.

Farber, D. (2003). Tibetan Buddhist life. London: DK.

French, P. (2003). Tibet, Tibet: A personal history 0/a lost land New York: Alfred A. Knopf. 35

Goldstein, M. C. (1997). The snow lion and the dragon: China, Tibet and the Dalai Lama.

Berkeley: University of California Press.

Grunfield, T. (1987). The making 0/modern Tibet. London: Zed Books

Gyatso, T. (2002). Advice on dying and living a better life. New York: Atria Books.

Gyatso, T. (1996). An introduction to Buddhism and tantric meditation. New Delhi: Pajlor.

Gyatso, T. (2001). An open heart: Practicing compassion in everyday life. (N. Vreeland, Ed.)

Boston: Little, Brown.

Gyatso, T. (1995). Essential teachings. (M. Dresser, Ed.) New York: MJF Books.

Gyatso, T. (2009). Ethics/or the new millennium. New York: Riverhead Books.

Gyatzo, T. (1990). Freedom in exile: The autobiography a/the Dalai Lama. New York: Harper

Collins.

Gyatso, T. (2002). Illuminating the path to enlightenment. Long Beach: Thubten Dhargye Ling.

Gyatso, T. (2002). Illustrated teachings a/the Dalai Lama. New York: Bames & Noble Books.

Gyatso, T. (2001). Live in a better way: Reflections on truth, love and happiness. New York:

Penguin Putnam.

Gyatso, T. (1999). Love, kindness and universal responsibility. New Delhi: Paljor. Gyatso, T.

(2003). Stages a/meditation. Ithaca, NY: Snow Lion.

Gyatso, T. (1998). The art a/happiness: A handbook/or living. New York: Riverhead Books.

Gyatso, T., & Cutler, H. C. (2003). The art a/happiness at work New York: Riverhead Books.

Gyatso, T. (1998). The good heart. Boston: Wisdom.

Gyatso, T., & Hopkins, J. (Trans.) (2000). The meaning a/life: Buddhist perspectives on cause

and effect. Boston: Wisdom. 36

Gyatso, T. (2000). Transforming the mind: Teachings on generating compassion. London:

Thorsons.

Hansard, C. (2001). The Tibetan art ofliving. London: Hodder & Stoughton.

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Hilton, L (2001). The searchfor the Panchen Lama. New York: W.W. Norton.

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McDougall, F. (2000). A Tibetanjournal. Berkeley: Celestial Arts.

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Pommaret, Francoise (2003). Tibet: An enduring civilization. New York: Harry N. Abrams. 37

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Russell, J. (2000). Dharamsala: Tibetan refuge. Torrance, California: Heian International.

Samphel, T., & Tendar (2000). The Dalai Lamas ofTibet. Torrance, California: Heian

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Scorsese, M. (Director) (1997). Kundun (Motion Picture). United States: Walt Disney Studios

Shakya, T. (1999). The dragon in the land ofsnows: A history ofmodern Tibet since 1947. New

York: Penguin Compass.

Snelling, J. (1998). The Buddhist handbook: a complete guide to Buddhist schools, teaching,

practice, and history. New York: Barnes & Noble Books.

Strong, A. L. (1959). When serfs stood up in Tibet. New World Press: Peking

Thurman, R. (1997). Essential Tibetan Buddhism. San Francisco: Harper. 38

Thunnan, R. (Trans.) (1994). The Tibetan book ofthe dead New Delhi: Harper Collins.

Thunnan, R. (2008). Why the Dalai lama matters: His act oftruth as the solutionfor

China, Tibet, and the world New York: Atria Books.

Too, L. (2002). Mantras and mudras. London: HarperCollins.

Valli, E. (Director) (1999). Himalaya (Motion Picture). Nepal: Kino Studios.

Van Dam, E. (1991). The magic life ofMilarepa: Tibet's great yogi. Boston: Shambhala.

Wilby, S. (1988). Journey across Tibet. Chicago: Contemporary Books.

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Francisco: Chronicle Books. 39

APPENDIXC 40

RESOURCES

Tenzin Tethong, President The Dalai Lama Foundation 61 Renato Court, Suite 24 Redwood City, CA 94061

Ngodup Tsering Tibet Art and Gift 660 Bridgeway #4 Sausalito, CA 94965

Dr. Amy Eisenberg

Nyendak Wangden Students for a Free Tibet University of California, Davis One Shields Avenue Davis, CA 95616

Dr. Thupten Jinpa Institute ofTibetan Classics 304 Aberdare Road Montreal, (Quebec) H3P 3KS Canada

Yangchen Lhamo Stanford Students for a Free Tibet Stanford University 450 Serra Mall Stanford, CA 94305

Karma Ngodup 3409 Dwinelle Dept. ofEast Asian Languages and Cultures UC Berkeley Berkeley, CA 94720

Dr. Lobsang San gay East Asian Legal Studies Harvard Law School Cambridge, MA 02138 41

Tenzin Chonden

John Amato

Giovanni Vassallo, President Bay Area Friends of Tibet 1310 Fillmore St., Suite 401 San Francisco, CA 94115

Dechin Tsering, President Tibetan Association ofNorthern California 2288 Fulton St., Suite 312 Berkeley, CA 94704

Joshua Fouse, President Stanford Friends of Tibet Stanford University 450 Serra Mall Stanford, CA 94305

Nechung Buddhist Center 1224 Rivera St. Et Cerrito, CA 94530

Jessie Farrington Dept. of Rehabilitation 50 D St., Suite 425 Santa Rosa, CA 95404

Community Media Center ofthe North Bay 1075 Mendocino Ave. Santa Rosa, CA 95401 42

APPENDIXD Page 1 of 1

Stengle, Patricia

From: on behalf of Duane Dove Sent: Thursday, April 09, 2009 9:51 PM To: Stengle, Patricia Cc: Carol Hall; Eric McGuckin Subject: Re: Permission to Interview and Permission to Film IRB APP 1928 Tibetan Study

Hi Pat,

Thanks for the changes to the informed consents. Your application is approved and you may proceed at once.

Good luck with your project. 1'1 love to see the final product.

Duane

On Apr 9, 2009, at 2:38 PM, Stengle, Patricia wrote:

«IRB 1928Professor consent.doc» Hello, Dr. Dove.

, made the same changes to this release. I look forward to your final approval. Again, thank you for taking the time to review my release.

Sincerely, Pat Stengle

Duane Dove, Ph.D. Chair Institutional Review Board Ph: 664-2954 Office: Stev 2017 44

APPENDIXE informed COl1scn t & J)ermissioll to Film

Consent for Tibetall study partici]JHutS. 'lOll are invited to participate in 1:1 study oj' currenj Sino-Tibetan reJations being conducted by Patricia Stengle, clll'l'enl graduate slucie111 of S01101111'1 State University. J hope 10 Jearn how the Tibetan culture al1c; religion will be affected by the foreseeable death ofthe 13 111 Dalai Lemul by interviewing a l1um bel' of people who are familiar with the situation in Tibet You were selectee! as a possible participant in this study because of your experience as a Tibetan in exile and as the President of the Institute of Tibetan Classics.

IfYOli decide to participate, I will interview you at your convenience on film for 110 more than two hours. I plan to make a video, based 011 my interviews witb you and others, for public showing including on public television. Your interview would. be a part ofmy video. I will provide you with a DVD copy ofthis film ifYOll pmticipate.

I have been advised by China scholars tha1 by palticipatil1g in this study you could be at risk of reprisals against any family you might have in China or Tibet or against yourself should you return to China or Tibet.

YoW" decision whether or not to participate will not prejudice your future relations with Sonoma State University. Ifyou decide to participate, you are free to wit~draw your consent and to discontinue participation at any time without prejudice.

If you have any questions, please ask. My nanle is Patricia Stengle and I can be reached You may also contact my advisor, Dr. Eric Me Guckin, Director ofHutchins School ofLiberal Studies at Sonoma State University at

YOll will be given a copy of this form to keep. YOUR SIGNATURE INDICATES THAT YOU HAVE DECIDED TO PARTICIPATE HA VING READ THE INFORMATION PROVIDED

SignatW"e: Date: (j ( ~ ------~~-- Informed COIlSCIl t & Pcrmissioll to Film

COllscnt for Til)etHJl study IJm'ticipnnts. You are invited 10 participate in a study oJ curren1 Sino-Tibetan relations being conducted by Patricia Slengie, current graduate student of SonoHul State University. ] hope 10 Jearn how the Tibetan culture and religion will be affected by the foreseeable death ofihe 13 lh Dalai Lama by interviewing a number ol'people wbo are familiar with the situation in Tibet You were seJected as a possible parlicipant in this study because ofyour experience as a Tibelan in exile and as a UC Berkeley lecturer in Tibetan Language Studies.

IfYOll decide to participate, 1 will interview you al your convenience on film for no more than two hours. 1plan to make a video, based on my interviews with YOll and otbers, for public showing.including au public television. Your interview would be a parl of my video. 1 will provide YOll with a DVD copy ofthis film ifyou participate.

1have been advised by China scholars that by paliicipating in this study you could be at risk of reprisals against any family YOll might have in China or Tibet or against yourself should you return to China or Tibet.

Your decision whether or not to pariicipate will not prejudice your future relations with Sonoma State University. If you decide to par'ticipate, you are free to withdraw your consent and to discontinue paliicipation at any time without prejudice.

If you have any questions, please £ISle. My name is Patricia Stengle and 1 can be reached You may also contact my advisor, Dr. Eric Mc Guckin, Director ofHutchins School of Liberal Studies at Sonoma State University at

You will be givell a copy ofthis fOlm to keep. YOUR SIGNATURE IND1CATES THAT YOU HAVE DECIDED TO PA TIC1PATE HAVING READ THE INFORlv1ATION PROVIDED ABOVE. 111 0 Signature: __ _ Date ~ (~O iCY I Informed Consent & PermissloJ] to Film

Consent for TibeUII1 study pnrticip:lJlts. You are invited 10 participate in a study of current Si11o- Tibetan relations being conducted by Patricia StengJe, curren1 graduate student of Sonoma State University. J hope to Jearn how the Tibetan culture and religion will be affected by the foreseeable deatll ofthe] 3'h Dalai Lama by intervi ewing a num bel' ofpeopJe who are familiar with the situation in Tibet YOli were selected as a possible participant in this study because of your experience as a Tibetan in exile and as a. representative of Students for a Fl~ee Tibet.

If you decide to participate, J will interview you at your convenience on film for no more than two hours. Jplan to make a video, based 011 my inten1iews with you and others, for public showi.nginclucling on public television. YOW' interview would be a part oJmy video. J will provide you with a DVD copy of this film ifyou participate.

Jhave been advised by China scholars that by paI1icipating in this study you couJc1 be at risk of reprisals against any family you might have in China or Tibet or against yourself should you return to China or Tibet.

Your decision whether or not to participate will not prejudice your future relations with Sonoma State University. If you decide to participate, you are free to withdraw your consent and to discontinue participation at any time without prejudice.

Ifyou have any questions, please ask. My name is Patricia Stengle and I can be reached You may also contact my advisor, Dr. Eric Me Guckin, Director ofHutchins School ofLiberal Studies at Sonoma State University at

You will be given a copy of this form to keep. YOUR SIGNATURE INDICATES THAT YOU HA VE DECIDED TO PARTICIPATE HA VING READ THE INFORMATION PROVIDED ABOVE.

Signature: lJlformed Ctmsent & ]>ennission to Film

Consent for univer'sity professor's. You are inviteclto participate in a study of current Sino-Tibetan relations being conducted by Patricia StengJe, curren! graduate student of Sonoma State University. Jhope to Jearn how the Tibetan culture and religion will be afiected by the ioreseeable death of the current Dalai Lama. You were selected as a possibJe participant in this study because of your experience as a university professor at Harvard, your first hand experiences ill Tibet and your involvement witl1 the exiled Tibetan community here In the United States.

If YOll decide to participate, 1will interview YOll at your convenience on film for no more than two hours. 1plan to make a video, based on my interviews with you and others, for public showing.including on public television. Your interview would be a pan ofmy video. 1 will provide you with a DVD copy of this film ifyou participate.

1 have been advised by China scholars that by pariicipating in tltis study you could be at risk of reprisals against any family you might have in China or Tibet or agrunst yourself should you l'etum to China or Tibet.

Your decision whether or not to participate will not prejudice your future relations with Sonoma State University. Ifyou decide to participate, you are free to withdraw your consent and to discontinue participation at any time without prejudice.

IfyOll have any questions, please ask. My name is Patricia Stengle and I can be reached You may also contact my advisor, Dr. Eric l\1c Guckin, Director of Hutchins School ofLiberal Studies at Sonoma State University at

You will be given a copy of this form to keep. YOUR SIGNATURE INDICATES THAT YOU HAVE DECIDED TO PARTICIPATE HAVING READ THE INFORMAT10N k~~E~AB~ i k vJf!l1at~re: ...P . .__~ Informed Consent & Permissioll io Film

Consent for Tibehw study p;lrticipants. You are invited to participate in a study of cLlrrenl Sino-Tibetan relations being conducted by Patricia StengJe, currenl graduate student of S011 Olml State University. J hope 10 learn how tile Tibetan culture and religion will be afiectedby the foreseeable death ofthe l3 lb Dalai Lama by intervjewing a number ofpeople who are familiar with the situation in Tibet. You were selected as a possible participan1 in this study because of the beautiful photographs YOLI took while hving in China and traveling in Tibet.

lfyou would allow me, J would like to use your photographs in my film. 1 plan'to make a documentary for public showing including 011 public television. J will provide YOLl with a DVD copy of this film ifyou paliicipate.

1 have been advised by China scholars that by pmticipating in this study you could be at risk of reprisals against yourself should YOLl return to China or Tibet.

Your decision whether or not to participate will not prejudice your future relations with Sonoma State University. IfYOll decide to participate, you are free to withdraw your consent and to discontinue pruiicipation at any time without prejudice.

Ifyou have any questions, please ask. My name is Patricia Stengle and I can be reached You may also contact my advisor, Dr. Eric Me Guckin, Director of Hutchins School of Liberal Studies at Sonoma State University at

You will be given a copy oftry,sJforn keep. YOUR SIGNATURE INDICATES THAT YOU HAVE DECIDED TOIART CIPAT. HAVING READ THE INFORMATION PROVIDED ABOVE.

Signature Date _~9 -4J I Informed Consent & Permission lO Film

Consen t for Tibei.illI study pHrticipHIlts. YOLl are invited 10 participate in a study of curren1 Sino-Tibetan relations being conducted by Patricia Steng1e, curren1 graduate studenl of Sonoma State University. Jhope to Jearn 110W the Tibetan culture and religion will be affected by the foreseeable death oft11c ]JIll Dalai Lama by interviewing (I number of people who are fi:uniliar WitJl the situation in Tibet. You were selected as a possible participant in this study because of your experience Jiving and working in China, your experiences in Tibet and your involvement with the variolls Tibetan Associations in Northern California.

Ifyou decide to participate, J wilJ interview you at your convenience all film for no more than two hours. J plan to make a video, based on my interviews with you and others, for public showing incJ;uding on pt1bJ.tctel~S'1an. Your interview would.be a·partofmy video. J will provide YOll with a DVD copy of this film ifYOli participate.

J have been advised by China scholars that by participating in this study YOli could be a1 risk of reprisals against yourself should you return to China or Tibet.

If you have any questions, please ask. My name is Patricia Stengle and I can be reached You may also contact my advisor, Dr. Eric Me Guckin, Director of Hutchins School of Liberal Studies a1 Sonoma State University at

You will be given a copy of this form to keep. YOUR SIGNATURE TND1CATES THAT YOU HAVE DECIDED TO PARTICIPATE HAVING READ THE INFORMAT10N PROVIDED ABpVE. . Slgnatllre Date: 419110 I / IIlfor'med COJl.'WIlt & l'cnnissioll to Film

Consent for Tihetall study pHrticipallts. You are inviieclto participHte in ,I study of current Sil1o-Tibetan relations being conciucted by Patriei1l StcngJe, current graduate sludent of Sonoma State University. J hope to Jearn how the Tibetan culture and religion wil; be affected by the foreseeable cleat11 of the 13 III Dalai Lama by interviewing ,I number ofpeopJe who are i~lmiliar witb the situa1ion in Tibet. You were selected as CI possibJe participant in this slUcly because of your experience as a Tibetan in exile and as the President of the Dalai Lama Foundation for Ethics and Peace ..

If you decide to participate,] will interview you at your convenience on film for no more tha11 two hours. ] plan to make a video, based aD my interviews with YOll and others, for public showing illcluding on public television. Your intervie.w would be a part of my video. 1 wiIJ provide you with a DVD copy oftllis film if YOLl participate.

1have been advised by China scholars that by participating in this study you could be at risk of reprisals against any family you might have in Cl1ina or Tibet or against yourself should you retum to China or Tibet.

Your decision whether or not to participate will not prejudice yom future relations with Sonoma State University. rfyou decide to participate, you are free to withdraw your consent and to discontinue participation at any time without prejudice,

Ifyou have any questions, please ask. My name is Patricia Stengle and I can be reached You may also contact my advisor, Dr. Eric Me Guckin, Director of Hutchins Scbool of Liberal Studies at Sonoma State University at

You will be given a copy oft11is form to keep. YOUR SIGNATURE INDICATES THAT YOU HAVE DECIDED TO PARTICIPATE HAVING READ THE INFORMATION PROVIDED ABOVE.

Signature Date -~-pW 1£7~Jv;U Ie 77iV/ut; Inf01111ed Consent & Permission to Film

Consent for Tibet~m study participants. You are invited to participate in a study of current China-Tibetan relations being conducted by Patricia Stengle, cUlTenl graduate student of Sonoma State University. I hope to learn how the Tibetan culture and religion will be affected by the foreseeable death of the 13 lh Dalai Lama by interviewing a number ofpeople who are familiar with the situation in Tibet. You were seiected as a possible participant in this study because of your experience as a Tibetan in exile, your prior l'ela60nship with the Dalai Lama and your involvement with the Tibetan Association of Northern California.

Ifyou decide to participate, I will interview you at your convenience on film for no more than two hours. I plan to make a video, based on my interviews with you and others, for public showing including on public television. Your interview would be a part of my video. I will provide you with a DVD copy of this film if you participate.

I have been advised by China scholars that by participating in this study you could be at risk of reprisals against any family you might have in China or Tibet or against yourself should you return to China or Tibet.

If you have any questions, please ask. My name is Patricia Stengle and I can be reached You may also contact my advisOI, Dr. Eric Mc Guckin, Director of Hutchins School of Liberal Studies at Sonoma State University at

You will be given a copy of this form to keep. YOUR SIGNATURE INDICATES THAT YOU HAVE DECIDED TO PARTICIPATE HAVING READ THE INFORMATION P~OVIDED A. SIgnature: _ Date: ():J 1/, I{> '1 7 / Informed Consent & J>ermission to Film

Consent for universi'tJl professors. You are invited to participate in a study of current Sino-Tibetan relations being conducted by Patricia Stengle, curren! graduate student of Sonoma State University. 1 hope to leam how the Tibetan culture and religion will be affected by the foreseeable death of the current Dalai Lama. You were selected as a possible participant in this study because of your experience as a Tibetan monk and your involvement with the exjjed Tibetan community here in the United States.

lfyou decide 10 participate, ] will interview you at your convenience on film for no more than two hours. I plan to make a video, based on my interviews with you and others, for public showing induding on public television. Your interview would be a part of my video. I wiTJ provide'Y0t) 'With a DVD'copy ofthis filmifyou..participate.

1 have been advised by China scholars that by participating in this study you could be at risk of reprisals against any family you might have in China or Tibet or against yourself should you return to China or Tibet.

If you have any questions, please ask. My name is Patricia Stengle and 1can be reached You may also contact my advisor, Dr. Eric Me Guckin, Director of Hutchins School ofLiberal Studies at Sonoma State University at

You will be given a copy ofth1s form to keep. YOUR SIGNATURE WDICATES THAT YOU HAVE DECIDED TO P.tillTICIPATE HAVING READ THE INFORlVlATION PROVIDED ABOV

Signature: Date: ______