China and America: The Tibet Human Rights PsyOp by Michel Chossudovsky

China and America: The Tibet Human Rights PsyOp

by Michel Chossudovsky


Global Research, April 13, 2008
http://www.globalresearch.ca/index.php?context=va&aid=8673

The human rights issue has become the centerfold of media disinformation.

China is no model of human rights but neither are the US and its indefectible British ally, responsible for extensive war crimes and human rights violations in Iraq and around the World. The US and its allies, which uphold the practice of torture, political assassinations and the establishment of secret detention camps, continue to be presented to public opinion as a model of Western democracy to be emulated by developing countries, in contrast to Russia, Iran, North Korea and the People's Republic of China.

Human Rights "Double Standards"

While China's alleged human rights violations in relation to Tibet are highlighted, the recent wave of killings in Iraq and Palestine are not mentioned. The Western media has barely acknowledged the Fifth "anniversary" of Iraq's "Liberation" and the balance sheet of the US sponsored killings and atrocities perpetrated against an entire population, in the name of a "global war on terrorism".

There are more than 1.2 million Iraqi civilian deaths, 3 million wounded. The United Nations High Commission for Refugees (UNHCR) indicates a figure of 2.2 million Iraqi refugees who have fled their country and 2.4 million "internally displaced persons":

"Iraq's population at the time of the US invasion in March 2003 was roughly 27 million, and today it is approximately 23 million. Elementary arithmetic indicates that currently over half the population of Iraq are either refugees, in need of emergency aid, wounded, or dead." (Dahr Jamail, Global Research, December 2007)

The Geopolitical Chessboard

There are deep-seated geopolitical objectives behind the campaign against the Chinese leadership.

US-NATO-Israeli war plans in relation to Iran are at an advanced state of readiness. China has economic ties as well as a far-reaching bilateral military cooperation agreement with Iran. Moreover, China is also an ally of Russia, Kazakhstan, the Kyrgyz Republic, Tajikistan and Uzbekistan in the context of the Shanghai Cooperation Organization (SCO). Since 2005, Iran has an observer member status within the SCO.

In turn, the SCO has ties to the Collective Security Treaty Organization (CSTO), an overlapping military cooperation agreement between Russia, Armenia, Belarus, Uzbekistan, Kazakhstan, the Kyrgyz Republic, Tajikistan.

In October of last year the Collective Security Treaty Organization (CSTO) and the Shanghai Cooperation Organization (SCO) signed a Memorandum of Understanding, laying the foundations for military cooperation between the two organizations. This SCO-CSTO agreement, barely mentioned by the Western media, involves the creation of a full-fledged military alliance between China, Russia and the member states of SCO/CSTO. It is worth noting that the SCTO and the SCO held joint military exercises in 2006, which coincided with those conducted by Iran. (For further details see Michel Chossudovsky, Russia and Central Asian Allies Conduct War Games in Response to US Threats, Global Research, August 2006)

In the context of US war plans directed against Iran, the US is also intent upon weakening Iran's allies, namely Russia and China. In the case of China, Washington is seaking to disrupt Beijing's bilateral ties with Tehran as well as Iran's rapprochement with the SCO, which has its headquarters in Beijing.
China is an ally of Iran. Washington's intention is to use Beijing's alleged human rights violations as a pretext to target China, an ally of Iran.

In this regard, a military operation directed against Iran can only succeed if the structure of military alliances which link Iran to China and Russia is disrupted. This is something which German Chancellor Otto von Bismarck understood in relation to the structure of competing military alliances prevalent prior to World War I. The Triple Alliance was an agreement between Germany, the Austro-Hungarian Empire and Italy formed in 1882. In 1907, an Anglo-Russian agreement paved the way for the formation of the Triple Entente made up of France, the U.K. and Russia.

The Triple Alliance ultimately came to an end in 1914, when Italy withdrew from the alliance and declared its neutrality, thereby paving the way for the outbreak of World War I.

History points to the importance of competing military alliances. In the present context, the US and its NATO partners are seaking to undermine the formation of a cohesive Eurasian SCO-CSTO military alliance, which could effectively challenge and contain US-NATO military expansionism in Eurasia, combining the military capabilities not only of Russia and China, but also those of several former Soviet republics including Belarus, Armenia, Kazakhstan, Tajikistan Uzbekistan and the Kyrgyz Republic.

Encircling China

With the exception of its Northern frontier which borders on the Russian Federation, Mongolia and Kazakhstan, China is surrounded by US military bases.








The Eurasian Corridor

Since the 2001 invasion and occupation of Afghanistan, the US has a military presence on China's Western frontier, in Afghanistan and Pakistan. The U.S. is intent upon establishing permanent military bases in Afghanistan, which occupies a strategic position bordering on the former Soviet republics, China and Iran.

Moreover, the US and NATO have also established since 1996, military ties with several former Soviet republics under GUUAM (Georgia, Ukraine, Uzbekistan, Azerbaijan and Moldava). In the post 9/11 era, Washington has used the pretext of the "global war against terrorism" to further develop a U.S. military presence in GUUAM countries. Uzbekistan withdrew from GUUAM in 2002.(The organization is now referred to as GUAM).

China has oil interests in Eurasia as well as in sub-Saharan Africa, which encroach upon Anglo-American oil interests.

What is at stake is the geopolitical control over the Eurasian corridor.

In March 1999, the U.S. Congress adopted the Silk Road Strategy Act, which defined America's broad economic and strategic interests in a region extending from the Eastern Mediterranean to Central Asia. The Silk Road Strategy (SRS) outlines a framework for the development of America's business empire along an extensive geographical corridor.
The successful implementation of the SRS requires the concurrent "militarization" of the entire Eurasian corridor as a means to securing control over extensive oil and gas reserves, as well as "protecting" pipeline routes and trading corridors. This militarization is largely directed against China, Russia and Iran.

The militarization of the South China Sea and of the Taiwan Straits is also an integral part of this strategy which, in the post 9/11 era, consists in deploying "on several fronts".

Moreover, China remains in the post-Cold War era a target for a first strike nuclear attack by the US.

In the 2002 Nuclear Posture Review (NPR), China and Russia are identified along with a list of "rogue States" as potential targets for a pre-emptive nuclear attack by the US. China is listed in the NPR as "a country that could be involved in an immediate or potential contingency". Specifically, the Nuclear Posture Review lists a military confrontation over the status of Taiwan as one of the scenarios that could lead Washington to use nuclear weapons against China.

China has been encircled: The U.S. military is present in the South China Sea and the Taiwan Straights, in the Korean Peninsula and the Sea of Japan, as well as in the heartland of Central Asia and on the Western border of China's Xinjiang-Uigur autonomous region. Moreover, as part of the encirclement of China, "Japan has gradually been amalgamating and harmonizing its military policies with those of the U.S. and NATO." (See Mahdi Darius Nazemroaya, Global Military Alliance: Encircling Russia and China, Global Research, 10 May 2007)

Weakening China from within: Covert Support to Secessionist Movements

Consistent with its policy of weakening and ultimately fracturing the People's Republic of China, Washington supports secessionist movements both in Tibet as wall as in the Xinjiang-Uigur autonomous region which borders onto North Eastern Pakistan and Afghanistan.

In Xinjiang-Uigur, Pakistani intelligence (ISI), acting in liaison with the CIA, supports several Islamist organizations. The latter include the Islamic Reformist Party, the East Turkestan National Unity Alliance, the Uigur Liberation Organization and the Central Asian Uigur Jihad Party. Several of these Islamic organizations have received support and training from Al Qaeda, which is a US sponsored intelligence asset. The declared objective of these Chinese-based Islamic organizations is the "establishment of an Islamic caliphate in the region" (For further details see Michel Chossudovsky, America's War on Terrorism, Global Research, Montreal, 2005, Chapter 2).

The caliphate would integrate Uzbekistan, Tajikistan, Kyrgyzstan (West Turkestan) and the Uigur autonomous region of China (East Turkestan) into a single political entity.

The "caliphate project" encroaches upon Chinese territorial sovereignty. Supported by various Wahabi "foundations" from the Gulf States, secessionism on China's Western frontier is, once again, consistent with U.S. strategic interests in Central Asia. Meanwhile, a powerful U.S.-based lobby is channeling support to separatist forces in Tibet.

By tacitly promoting the secession of the Xinjiang-Uigur region (using Pakistan's ISI as a "go-between"), Washington is attempting to trigger a broader process of political destabilization and fracturing of the People's Republic of China. In addition to these various covert operations, the U.S. has established military bases in Afghanistan and in several of the former Soviet republics, directly on China's Western border.

The militarization of the South China Sea and of the Taiwan Straits is also an integral part of this strategy.(Ibid)

The Lhasa Riots

The violent riots in Tibet's capital in mid-March were a carefully staged event. In their immediate aftermath, a media disinformation campaign supported by political statements by Western leaders directed against China was launched.

There are indications that US intelligence played a behind the scenes role in what several observers have described as a carefully premeditated operation.(See our analysis below).

The Lhasa event in mid-March was not a spontaneous "peaceful" protest movement as described by the Western media The riots involving a gang of mobsters were premeditated. They had been carefully planned. Tibetan activists in India associated with the Dalai Lama's government in exile "hinted they were indeed expecting the disturbances. But they refuse to elaborate how they knew or who their collaborators were" (Guerilla News)

The images do not suggest a mass protest rally but rather a rampage led by a few hundred individuals. Buddhist monks were involved in the rampage. According to China Daily (March 31, 2008), the Tibetan Youth Congress (TYC) based in India, considered by China as a "hard-line organization" affiliated to the Dalai Lama, was also behind the violence. The TYC's training camps are funded by the National Endowment for Democracy (NED). (See the text of the Congressional Hearings regarding NED support to the TYC)







VIDEO: THE LHASA RIOTS (CCTV.com China State TV)

VIDEO: The Tibet Riots: What Really Happened

Video footage confirms that civilians were stoned, beaten and in some cases killed. Most of the victims were Han Chinese. At least ten people were burned to death as a result of acts of arson, according to statements by the Tibet government. These statements were confirmed by several eyewitness reports. According to a People's Daily report:
"five shop assistants at a clothing store were burnt to death before they had any chance to escape. A 1.7-meter-tall man named Zuo Yuancun was torched down to chunks of horrid flesh and skeletons. A migrant worker had his liver stabbed and bled by mobsters. A woman was beaten hard by the attackers and had her ear sliced off." (People's Daily, March 22, 2008)

Meanwhile, the Western media casually described the looting and arson as a "peaceful demonstration" which the Chinese authorities suppressed with the use of force. There are no accurate reports (both from Chinese and Western news sources) on the number of casualties resulting from the Chinese police operation launched to repress the riots. Western press reports point to a large scale deployment of more than 1000 soldiers and police in armored vehicles in the Tibetan capital.

Businesses, schools were attacked, cars were set on fire. According to Chinese reports, there are 22 dead and 623 injured. "Rioters set fire at more than 300 locations, mostly private houses, stores and schools, and smashed vehicles and damaged public facilities."













The planning of the riots was coordinated with the media disinformation campaign, which accused the Chinese authorities of having instigated the looting and arson. The Dalai Lama accused Beijing of "disguising its troops as monks" to give the impression that Buddhist monks were behind the riots. The claims were based on a four year old photograph of soldiers dressing up as monks in a theatrical stage performance (See South China Morning Post, 4 April 2008).

The mainland newspaper {People's Daily] said the security forces quelling riots in Lhasa could not possibly have been wearing the uniforms shown in the photograph because they were summer uniforms, unsuitable for the cold March weather.

It also said the PAP had changed to new uniforms in 2005, which feature shoulder emblems. The armed officers shown in the photograph were in old-style uniforms which had been phased out after 2005. ... Xinhua said the photograph was taken during a performance years ago, when soldiers borrowed robes from monks before performing on stage. (Ibid)

The Dalai Lama's claim that the Chinese authorities had instigated the riots, quoted in the Western media, is supported by a statement of a former Communist Party official Mr. Ruan Ming who "claims the CCP carefully staged the incidents in Tibet in order to force the Dalai Lama to resign and to justify future repression of the Tibetans. Mr. Ruan Ming was a speechwriter for former CCP General Secretary Hu Yaobang." (quoted in The Epoch Times)


2003 photograph used by the media to accuse China of having deliberately instigated the riots.
"This [2003] photo was apparently made when soldiers were ordered to put on
robes to play as actors in a movie."
See http://buddhism.kalachakranet.org/chinese-orchestrating-riots-tibet.htm

The Role of US Intelligence

The organization of the Lhasa riots are part of a consistent pattern. They constitute an attempt to trigger ethnic conflict in China. They serve US foreign policy interests.

To what extent has US intelligence played an undercover role in the current wave of protests regarding Tibet?

Given the covert nature of intelligence operations, there is no tangible evidence of direct CIA involvement. However, there are various Tibetan organizations linked to the Tibet "government in exile" which are known to be supported by the CIA and/or by the CIA's civilian front organization, the National Endowment for Democracy (NED).

The CIA's involvement in channeling covert support to the Tibetan secessionist movement goes back to the mid-1950s. The Dalai Lama was on the CIA's payroll from the late 1950s until 1974:

The CIA conducted a large scale covert action campaign against the communist Chinese in Tibet starting in 1956. This led to a disastrous bloody uprising in 1959, leaving tens of thousands of Tibetans dead, while the Dalai Lama and about 100,000 followers were forced to flee across the treacherous Himalayan passes to India and Nepal.

The CIA established a secret military training camp for the Dalai Lama's resistance fighters at Camp Hale near Leadville, Colorado, in the US. The Tibetan guerrillas were trained and equipped by the CIA for guerrilla warfare and sabotage operations against the communist Chinese.
The US-trained guerrillas regularly carried out raids into Tibet, on occasions led by CIA-contract mercenaries and supported by CIA planes. The initial training program ended in December 1961, though the camp in Colorado appears to have remained open until at least 1966.

The CIA Tibetan Task Force created by Roger E McCarthy, alongside the Tibetan guerrilla army, continued the operation codenamed "ST CIRCUS" to harass the Chinese occupation forces for another 15 years until 1974, when officially sanctioned involvement ceased.

McCarthy, who also served as head of the Tibet Task Force at the height of its activities from 1959 until 1961, later went on to run similar operations in Vietnam and Laos.

By the mid-1960s, the CIA had switched its strategy from parachuting guerrilla fighters and intelligence agents into Tibet to establishing the Chusi Gangdruk, a guerrilla army of some 2,000 ethnic Khamba fighters at bases such as Mustang in Nepal.

This base was only closed down in 1974 by the Nepalese government after being put under tremendous pressure by Beijing.

After the Indo-China War of 1962, the CIA developed a close relationship with the Indian intelligence services in both training and supplying agents in Tibet." (Richard Bennett, Tibet, the 'great game' and the CIA, Global Research, March 2008)

The National Endowment for Democracy (NED)

The National Endowment for Democracy (NED), which channels financial support to pro-US opposition groups around the World has played a significant role in triggering "velvet revolutions" which serve Washington's geopolitical and economic interests.
The NED, although not formally part of the CIA, performs an important intelligence function within the arena of civilian political parties and NGOs. It was created in 1983, when the CIA was being accused of covertly bribing politicians and setting up phony civil society front organizations. According to Allen Weinstein, who was responsible for setting up the NED during the Reagan Administration: "A lot of what we do today was done covertly 25 years ago by the CIA." ('Washington Post', Sept. 21, 1991).
The NED operates through four core institutes: the National Democratic Institute for International Affairs (NDIIA), theInternational Republican Institute (IRI), the American Center for International Labor Solidarity (ACILS), and the Center for International Private Enterprise.

The NED provided funds to the "civil society" organizations in Venezuela, which initiated an attempted coup against President Hugo Chavez. In Haiti, the NED supported the opposition groups behind the armed insurrection which contributed to unseating President Bertrand Aristide in February 2004. The coup d' Etat in Haiti was the result of a carefully staged military-intelligence operation. (See Michel Chossudovsky, The Destabilization of Haiti, Global Research, February 2004)

The NED funds a number of Tibet organizations both within China and abroad. The most prominent pro-Dalai Lama Tibet independence organization funded by the NED is the International Campaign for Tibet (ICT), founded in Washington in 1988. The ICT has offices in Washington, Amsterdam, Berlin and Brussels. Distinct from other NED funded Tibet organizations, the ICT has a close cozy and " overlapping" relationship with the NED and the US State Department::
Some of ICT's directors are also integral members of the 'democracy promoting' establishment, and include Bette Bao Lord (who is the chair of Freedom House, and a director of Freedom Forum), Gare A. Smith (who has previously served as principal deputy assistant secretary in the U.S. Department of State's Bureau of Democracy, Human Rights and Labor), Julia Taft (who is a former director of the NED, the former U.S. Assistant Secretary of State and Special Coordinator for Tibetan Issues, has worked for USAID, and has also served as the President and CEO of InterAction), and finally, Mark Handelman (who is also a director of the National Coalition for Haitian Rights, an organization whose work is ideologically linked to the NED's longstanding interventions in Haiti).

The ICT's board of advisors also presents two individuals who are closely linked to the NED, Harry Wu, and Qiang Xiao (who is the former executive director of the NED-funded Human Rights in China).

Like their board of directors, ICT's international council of advisors includes many 'democratic' notables like Vaclav Havel, Fang Lizhi (who in 1995 – at least – was a board member of Human Rights in China), Jose Ramos-Horta (who serves on the international advisory board for the Democracy Coalition Project), Kerry Kennedy (who is a director of the NED-funded China Information Center), Vytautas Landsbergis (who is an international patron of the British-based neoconservative Henry Jackson Society – see Clark, 2005), and until her recent death, the "mid-wife of the neocons" Jeane J. Kirkpatrick (who was also linked to 'democratic' groups like Freedom House and the Foundation for the Defense of Democracies). (Michael Barker, "Democratic Imperialism": Tibet, China, and the National Endowment for Democracy Global Research, August 13, 2007)



(L to R) Elie Weisel, The Dalai Lama, NED chairman Carl Gershman,
and Lowell Thomas Jr. (Washington DC 2005)

Other NED funded Tibet organizations include the Students for a Free Tibet (SFT) referred to earlier. The SFT was founded in 1994 in New York City "as a project of US Tibet Committee and the NED-financed International Campaign for Tibet (ICT). The SFT is most known for unfurling a 450 foot banner atop the Great Wall in China; calling for a free Tibet." (F. William Engdahl, Risky Geopolitical Game: Washington Plays 'Tibet Roulette' with China, Global Research, April 2008).

The SFT together with five other Tibet organizations proclaimed last January "the start of a 'Tibetan people's uprising" ... and co-founded a temporary office in charge of coordination and financing." ( Ibid)

"The NED also funds the Tibet Multimedia Center for "information dissemination that addresses the struggle for human rights and democracy in Tibet," also based in Dharamsala. And the NED finances the Tibetan Center for Human Rights and Democracy.(Ibid)

There is a division of tasks between the CIA and the NED. While the CIA provides covert support to armed paramilitary rebel groups and terrorist organizations, the NED finances "civilian" political parties and non governmental organizations with a view to instating American "democracy" around the World.

The NED constitutes, so to speak, the CIA's "civilian arm". CIA-NED interventions in different part of the World are characterized by a consistent pattern, which is applied in numerous countries.
PsyOp: Discrediting the Chinese Leadership

The short-term objective is to discredit the Chinese leadership in the months leading up to the Beijing Olympic games, while also using the Tibet campaign to divert public opinion from the Middle East war and the war crimes committed by the US, NATO and Israel.

China's alleged human rights violations are highlighted as a distraction, to provide a human face to the US led war in the Middle East.

The US sponsored war plans directed against Iran are now acknowledged and justified due to Tehran's noncompliance with the demands of the "international community".

With Tibet making the headlines, the real humanitarian crisis in the Middle East is not front page news.

More generally, the issue of human rights is distorted: realities are turned upside down, the extensive crimes committed by the US and its coalition partners are either concealed or justified as a means to protecting society against terrorists.

A "double standards" in the assessment of human rights violations has been instated. In the Middle East, the killing of civilians is categorized as collateral damage. It is justified as part of the "global war on terrorism". The victims are said to be responsible for their own deaths.

The Olympic Torch

Carefully timed demonstrations on China's human rights violations in Western capitals have been set in motion.

A partial boycott of the Olympic games seems to be underway. French Foreign Minister Bernard Kouchner (a strong protagonist of US interests who has a relationship to the Bilderbergs), has called for a boycott of the opening ceremonies of the Olympics. Kouchner said the idea should be discussed at a meeting of EU foreign ministers

The Olympic torch was lit at a ceremony in Greece, which was disrupted by "pro-Tibet activists". The event was sponsored by "Reporters Without Borders", an organization known to have links to US intelligence. (See, Diana Barahona, Reporters Without Borders Unmasked, May 2005). "Reporters Without Borders" also receives support for the National Endowment for Democracy (NED).

The Olympic Torch is symbolic. The Psychological operation (PsyOp) consists in targeting the Olympic torch in the months leading up the Beijing Olympic games.

At each phase of this process, the Chinese leadership is denigrated by the Western media.

Global Economic Implications

The Tibet campaign directed against the Chinese leadership could backlash.

We are at the crossroads of the most serious economic and financial crisis of modern history. The unfolding economic crisis bears a direct relationship to the US sponsored military adventure in the Middle East and Central Asia.

China plays a strategic role with regard to US military expansionism. So far it has not exercised its veto power in the United Nations Security Council in relation to the several US sponsored UNSC resolutions directed against Iran.

China also plays a central role in the global economy and financial system.

Resulting from an accumulated trade surplus with the US, China's now holds 1.5 trillion dollars worth of US debt instruments (including US Treasury bills). It has the ability to significantly disrupt international currency markets. The US dollar would plunge to even lower levels, were China to sell off its dollar denominated debt holdings.(For further details see: F. William Engdahl, op cit)

Moreover, China is the largest producer of a wide range of manufactured goods which constitute, for the West, a significant share of monthly household consumption. Western retail giants rely on the continued and uninterrupted flow of cheap labor industrial commodities from China.

For the Western countries, China's insertion into the structures of global trade, investment, finance and intellectual property rights under the World Trade Organization (WTO) is absolutely crucial. Were Beijing to decide to curtail its "Made in China" manufacturing exports to the US, America's fragile and declining manufacturing base would not be able to fill the gap, at least in the short run.

Moreover, the US and its coalition partners including the UK, Germany, France and Japan have important investment interests in China. In 2001, the US and China signed a bilateral trading agreement prior to the accession of China to the WTO. This agreement allows US investors, including the major Wall Street financial institutions, to position themselves in Shanghai's financial and trading system as well as in China's domestic banking market.

While China is, in some regards, the West's "cheap labor industrial colony", China's relationship to the global trading system is by no means cast in steel.

China's relationship to global capitalism has its roots in the "Open Door Policy" initially formulated in 1979. (Michel Chossudovsky, Towards Capitalist Restoration. Chinese Socialism after Mao, Macmillian, London, 1986, chapters 7 and 8)

Since the 1980s, China has become the main supplier of industrial goods to Western markets. Any threat against China and/or military venture directed against China's Eurasian allies including Iran could potentially disrupt China's extensive trade in manufactured goods.

China's export oriented industrial base is the source of tremendous wealth formation in the advanced capitalist economies. Where does the wealth of the Walton family, owners of WalMart, originate? WalMart does not produce anything. It imports cheap labor commodities "Made in China" and resells them in the US retail market at up to ten times their factory price.

This process of "import led development" has allowed the Western "industrialised" countries to close down a large part of their manufacturing outlets. In turn, China's industrial sweat shops serve to generate multibillion dollar profits for Western corporations, including the retail giants, which purchase and/or outsource their production to China.

Any threat of a military nature directed against China could have devastating economic consequences, far beyond the familiar upward spiral in the price of crude oil.

Michel Chossudovsky is Director of the Centre for Research on Globalization (CRG). He is the author of several international best-sellers including The Globalization of Poverty and the New World Order, Global Research, 2003 and America's "War on Terrorism", Global Research, 2005. He is a contributor to the Encyclopedia Britannica. His writings have been translated into more than 20 languages.

Michel Chossudovsky is also the author of the first comprehensive study on the restoration of capitalism in China, published more than twenty years ago. Michel Chossudovsky, Towards Capitalist Restoration. Chinese Socialism after Mao, Macmillian, London, 1986. He has recently returned from a visit to China. He was in Shanghai and Beijing in March 2008.


Michel Chossudovsky, America's "War on Terrorism", Global Research, Montreal 2005

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In this new and expanded edition of Michel Chossudovsky's 2002 best seller, the author blows away the smokescreen put up by the mainstream media, that 9/11 was an attack on America by "Islamic terrorists". Through meticulous research, the author uncovers a military-intelligence ploy behind the September 11 attacks, and the cover-up and complicity of key members of the Bush Administration.

The expanded edition, which includes twelve new chapters focuses on the use of 9/11 as a pretext for the invasion and illegal occupation of Iraq, the militarisation of justice and law enforcement and the repeal of democracy.

According to Chossudovsky, the "war on terrorism" is a complete fabrication based on the illusion that one man, Osama bin Laden, outwitted the $40 billion-a-year American intelligence apparatus. The "war on terrorism" is a war of conquest. Globalisation is the final march to the "New World Order", dominated by Wall Street, the Anglo-American oil giants and the U.S. military-industrial complex.

September 11, 2001 provides a justification for waging a war without borders. Washington's agendaconsists in extending the frontiers of the American Empire to facilitate complete U.S. corporate control, while installing within America the institutions of the Homeland Security State.



Chossudovsky peels back layers of rhetoric to reveal a complex web of deceit aimed at luring the American people and the rest of the world into accepting a military solution which threatens the future of humanity.

The last chapter includes an analysis of the London 7/7 Bomb Attacks.


Global Research Articles by Michel Chossudovsky

Friendly Feudalism: The Tibet Myth by Michael Parenti

by Michael Parenti

I. For Lords and Lamas

Along with the blood drenched landscape of religious conflict there is the experience of inner peace and solace that every religion promises, none more so than Buddhism. Standing in marked contrast to the intolerant savagery of other religions, Buddhism is neither fanatical nor dogmatic--so say its adherents. For many of them Buddhism is less a theology and more a meditative and investigative discipline intended to promote an inner harmony and enlightenment while directing us to a path of right living. Generally, the spiritual focus is not only on oneself but on the welfare of others. One tries to put aside egoistic pursuits and gain a deeper understanding of one’s connection to all people and things. “Socially engaged Buddhism” tries to blend individual liberation with responsible social action in order to build an enlightened society.

A glance at history, however, reveals that not all the many and widely varying forms of Buddhism have been free of doctrinal fanaticism, nor free of the violent and exploitative pursuits so characteristic of other religions. In Sri Lanka there is a legendary and almost sacred recorded history about the triumphant battles waged by Buddhist kings of yore. During the twentieth century, Buddhists clashed violently with each other and with non-Buddhists in Thailand, Burma, Korea, Japan, India, and elsewhere. In Sri Lanka, armed battles between Buddhist Sinhalese and Hindu Tamils have taken many lives on both sides. In 1998 the U.S. State Department listed thirty of the world’s most violent and dangerous extremist groups. Over half of them were religious, specifically Muslim, Jewish, and Buddhist. 1

In South Korea, in 1998, thousands of monks of the Chogye Buddhist order fought each other with fists, rocks, fire-bombs, and clubs, in pitched battles that went on for weeks. They were vying for control of the order, the largest in South Korea, with its annual budget of $9.2 million, its millions of dollars worth of property, and the privilege of appointing 1,700 monks to various offices. The brawls damaged the main Buddhist sanctuaries and left dozens of monks injured, some seriously. The Korean public appeared to disdain both factions, feeling that no matter what side took control, “it would use worshippers’ donations for luxurious houses and expensive cars.” 2

As with any religion, squabbles between or within Buddhist sects are often fueled by the material corruption and personal deficiencies of the leadership. For example, in Nagano, Japan, at Zenkoji, the prestigious complex of temples that has hosted Buddhist sects for more than 1,400 years, “a nasty battle” arose between Komatsu the chief priest and the Tacchu, a group of temples nominally under the chief priest's sway. The Tacchu monks accused Komatsu of selling writings and drawings under the temple's name for his own gain. They also were appalled by the frequency with which he was seen in the company of women. Komatsu in turn sought to isolate and punish monks who were critical of his leadership. The conflict lasted some five years and made it into the courts. 3

But what of Tibetan Buddhism? Is it not an exception to this sort of strife? And what of the society it helped to create? Many Buddhists maintain that, before the Chinese crackdown in 1959, old Tibet was a spiritually oriented kingdom free from the egotistical lifestyles, empty materialism, and corrupting vices that beset modern industrialized society. Western news media, travel books, novels, and Hollywood films have portrayed the Tibetan theocracy as a veritable Shangri-La. The Dalai Lama himself stated that “the pervasive influence of Buddhism” in Tibet, “amid the wide open spaces of an unspoiled environment resulted in a society dedicated to peace and harmony. We enjoyed freedom and contentment.” 4

A reading of Tibet’s history suggests a somewhat different picture. “Religious conflict was commonplace in old Tibet,” writes one western Buddhist practitioner. “History belies the Shangri-La image of Tibetan lamas and their followers living together in mutual tolerance and nonviolent goodwill. Indeed, the situation was quite different. Old Tibet was much more like Europe during the religious wars of the Counterreformation.” 5 In the thirteenth century, Emperor Kublai Khan created the first Grand Lama, who was to preside over all the other lamas as might a pope over his bishops. Several centuries later, the Emperor of China sent an army into Tibet to support the Grand Lama, an ambitious 25-year-old man, who then gave himself the title of Dalai (Ocean) Lama, ruler of all Tibet.

His two previous lama “incarnations” were then retroactively recognized as his predecessors, thereby transforming the 1st Dalai Lama into the 3rd Dalai Lama. This 1st (or 3rd) Dalai Lama seized monasteries that did not belong to his sect, and is believed to have destroyed Buddhist writings that conflicted with his claim to divinity. The Dalai Lama who succeeded him pursued a sybaritic life, enjoying many mistresses, partying with friends, and acting in other ways deemed unfitting for an incarnate deity. For these transgressions he was murdered by his priests. Within 170 years, despite their recognized divine status, five Dalai Lamas were killed by their high priests or other courtiers. 6

For hundreds of years competing Tibetan Buddhist sects engaged in bitterly violent clashes and summary executions. In 1660, the 5th Dalai Lama was faced with a rebellion in Tsang province, the stronghold of the rival Kagyu sect with its high lama known as the Karmapa. The 5th Dalai Lama called for harsh retribution against the rebels, directing the Mongol army to obliterate the male and female lines, and the offspring too “like eggs smashed against rocks…. In short, annihilate any traces of them, even their names.” 7

In 1792, many Kagyu monasteries were confiscated and their monks were forcibly converted to the Gelug sect (the Dalai Lama’s denomination). The Gelug school, known also as the “Yellow Hats,” showed little tolerance or willingness to mix their teachings with other Buddhist sects. In the words of one of their traditional prayers: “Praise to you, violent god of the Yellow Hat teachings/who reduces to particles of dust/ great beings, high officials and ordinary people/ who pollute and corrupt the Gelug doctrine.” 8 An eighteenth-century memoir of a Tibetan general depicts sectarian strife among Buddhists that is as brutal and bloody as any religious conflict might be. 9 This grim history remains largely unvisited by present-day followers of Tibetan Buddhism in the West.

Religions have had a close relationship not only with violence but with economic exploitation. Indeed, it is often the economic exploitation that necessitates the violence. Such was the case with the Tibetan theocracy. Until 1959, when the Dalai Lama last presided over Tibet, most of the arable land was still organized into manorial estates worked by serfs. These estates were owned by two social groups: the rich secular landlords and the rich theocratic lamas. Even a writer sympathetic to the old order allows that “a great deal of real estate belonged to the monasteries, and most of them amassed great riches.” Much of the wealth was accumulated “through active participation in trade, commerce, and money lending.” 10

Drepung monastery was one of the biggest landowners in the world, with its 185 manors, 25,000 serfs, 300 great pastures, and 16,000 herdsmen. The wealth of the monasteries rested in the hands of small numbers of high-ranking lamas. Most ordinary monks lived modestly and had no direct access to great wealth. The Dalai Lama himself “lived richly in the 1000-room, 14-story Potala Palace.” 11

Secular leaders also did well. A notable example was the commander-in-chief of the Tibetan army, a member of the Dalai Lama’s lay Cabinet, who owned 4,000 square kilometers of land and 3,500 serfs. 12 Old Tibet has been misrepresented by some Western admirers as “a nation that required no police force because its people voluntarily observed the laws of karma.” 13 In fact. it had a professional army, albeit a small one, that served mainly as a gendarmerie for the landlords to keep order, protect their property, and hunt down runaway serfs.

Young Tibetan boys were regularly taken from their peasant families and brought into the monasteries to be trained as monks. Once there, they were bonded for life. Tashì-Tsering, a monk, reports that it was common for peasant children to be sexually mistreated in the monasteries. He himself was a victim of repeated rape, beginning at age nine. 14 The monastic estates also conscripted children for lifelong servitude as domestics, dance performers, and soldiers.

In old Tibet there were small numbers of farmers who subsisted as a kind of free peasantry, and perhaps an additional 10,000 people who composed the “middle-class” families of merchants, shopkeepers, and small traders. Thousands of others were beggars. There also were slaves, usually domestic servants, who owned nothing. Their offspring were born into slavery. 15 The majority of the rural population were serfs. Treated little better than slaves, the serfs went without schooling or medical care, They were under a lifetime bond to work the lord's land--or the monastery’s land--without pay, to repair the lord's houses, transport his crops, and collect his firewood. They were also expected to provide carrying animals and transportation on demand.16 Their masters told them what crops to grow and what animals to raise. They could not get married without the consent of their lord or lama. And they might easily be separated from their families should their owners lease them out to work in a distant location. 17

As in a free labor system and unlike slavery, the overlords had no responsibility for the serf’s maintenance and no direct interest in his or her survival as an expensive piece of property. The serfs had to support themselves. Yet as in a slave system, they were bound to their masters, guaranteeing a fixed and permanent workforce that could neither organize nor strike nor freely depart as might laborers in a market context. The overlords had the best of both worlds.

One 22-year old woman, herself a runaway serf, reports: “Pretty serf girls were usually taken by the owner as house servants and used as he wished”; they “were just slaves without rights.”18 Serfs needed permission to go anywhere. Landowners had legal authority to capture those who tried to flee. One 24-year old runaway welcomed the Chinese intervention as a “liberation.” He testified that under serfdom he was subjected to incessant toil, hunger, and cold. After his third failed escape, he was merciless beaten by the landlord’s men until blood poured from his nose and mouth. They then poured alcohol and caustic soda on his wounds to increase the pain, he claimed.19

The serfs were taxed upon getting married, taxed for the birth of each child and for every death in the family. They were taxed for planting a tree in their yard and for keeping animals. They were taxed for religious festivals and for public dancing and drumming, for being sent to prison and upon being released. Those who could not find work were taxed for being unemployed, and if they traveled to another village in search of work, they paid a passage tax. When people could not pay, the monasteries lent them money at 20 to 50 percent interest. Some debts were handed down from father to son to grandson. Debtors who could not meet their obligations risked being cast into slavery.20

The theocracy’s religious teachings buttressed its class order. The poor and afflicted were taught that they had brought their troubles upon themselves because of their wicked ways in previous lives. Hence they had to accept the misery of their present existence as a karmic atonement and in anticipation that their lot would improve in their next lifetime. The rich and powerful treated their good fortune as a reward for, and tangible evidence of, virtue in past and present lives.

The Tibetan serfs were something more than superstitious victims, blind to their own oppression. As we have seen, some ran away; others openly resisted, sometimes suffering dire consequences. In feudal Tibet, torture and mutilation--including eye gouging, the pulling out of tongues, hamstringing, and amputation--were favored punishments inflicted upon thieves, and runaway or resistant serfs. Journeying through Tibet in the 1960s, Stuart and Roma Gelder interviewed a former serf, Tsereh Wang Tuei, who had stolen two sheep belonging to a monastery. For this he had both his eyes gouged out and his hand mutilated beyond use. He explains that he no longer is a Buddhist: “When a holy lama told them to blind me I thought there was no good in religion.”21 Since it was against Buddhist teachings to take human life, some offenders were severely lashed and then “left to God” in the freezing night to die. “The parallels between Tibet and medieval Europe are striking,” concludes Tom Grunfeld in his book on Tibet. 22

In 1959, Anna Louise Strong visited an exhibition of torture equipment that had been used by the Tibetan overlords. There were handcuffs of all sizes, including small ones for children, and instruments for cutting off noses and ears, gouging out eyes, breaking off hands, and hamstringing legs. There were hot brands, whips, and special implements for disemboweling. The exhibition presented photographs and testimonies of victims who had been blinded or crippled or suffered amputations for thievery. There was the shepherd whose master owed him a reimbursement in yuan and wheat but refused to pay. So he took one of the master’s cows; for this he had his hands severed. Another herdsman, who opposed having his wife taken from him by his lord, had his hands broken off. There were pictures of Communist activists with noses and upper lips cut off, and a woman who was raped and then had her nose sliced away.23

Earlier visitors to Tibet commented on the theocratic despotism. In 1895, an Englishman, Dr. A. L. Waddell, wrote that the populace was under the “intolerable tyranny of monks” and the devil superstitions they had fashioned to terrorize the people. In 1904 Perceval Landon described the Dalai Lama’s rule as “an engine of oppression.” At about that time, another English traveler, Captain W.F.T. O’Connor, observed that “the great landowners and the priests… exercise each in their own dominion a despotic power from which there is no appeal,” while the people are “oppressed by the most monstrous growth of monasticism and priest-craft.” Tibetan rulers “invented degrading legends and stimulated a spirit of superstition” among the common people. In 1937, another visitor, Spencer Chapman, wrote, “The Lamaist monk does not spend his time in ministering to the people or educating them. . . . The beggar beside the road is nothing to the monk. Knowledge is the jealously guarded prerogative of the monasteries and is used to increase their influence and wealth.”24 As much as we might wish otherwise, feudal theocratic Tibet was a far cry from the romanticized Shangri La so enthusiastically nurtured by Buddhism’s western proselytes.

II. Secularization vs. Spirituality

What happened to Tibet after the Chinese Communists moved into the country in 1951? The treaty of that year provided for ostensible self-governance under the Dalai Lama’s rule but gave China military control and exclusive right to conduct foreign relations. The Chinese were also granted a direct role in internal administration “to promote social reforms.” Among the earliest changes they wrought was to reduce usurious interest rates, and build a few hospitals and roads. At first, they moved slowly, relying mostly on persuasion in an attempt to effect reconstruction. No aristocratic or monastic property was confiscated, and feudal lords continued to reign over their hereditarily bound peasants. “Contrary to popular belief in the West,” claims one observer, the Chinese “took care to show respect for Tibetan culture and religion.”25

Over the centuries the Tibetan lords and lamas had seen Chinese come and go, and had enjoyed good relations with Generalissimo Chiang Kaishek and his reactionary Kuomintang rule in China.26 The approval of the Kuomintang government was needed to validate the choice of the Dalai Lama and Panchen Lama. When the current 14th Dalai Lama was first installed in Lhasa, it was with an armed escort of Chinese troops and an attending Chinese minister, in accordance with centuries-old tradition. What upset the Tibetan lords and lamas in the early 1950s was that these latest Chinese were Communists. It would be only a matter of time, they feared, before the Communists started imposing their collectivist egalitarian schemes upon Tibet.

The issue was joined in 1956-57, when armed Tibetan bands ambushed convoys of the Chinese Peoples Liberation Army. The uprising received extensive assistance from the U.S. Central Intelligence Agency (CIA), including military training, support camps in Nepal, and numerous airlifts.27 Meanwhile in the United States, the American Society for a Free Asia, a CIA-financed front, energetically publicized the cause of Tibetan resistance, with the Dalai Lama’s eldest brother, Thubtan Norbu, playing an active role in that organization. The Dalai Lama's second-eldest brother, Gyalo Thondup, established an intelligence operation with the CIA as early as 1951. He later upgraded it into a CIA-trained guerrilla unit whose recruits parachuted back into Tibet.28

Many Tibetan commandos and agents whom the CIA dropped into the country were chiefs of aristocratic clans or the sons of chiefs. Ninety percent of them were never heard from again, according to a report from the CIA itself, meaning they were most likely captured and killed.29 “Many lamas and lay members of the elite and much of the Tibetan army joined the uprising, but in the main the populace did not, assuring its failure,” writes Hugh Deane.30 In their book on Tibet, Ginsburg and Mathos reach a similar conclusion: “As far as can be ascertained, the great bulk of the common people of Lhasa and of the adjoining countryside failed to join in the fighting against the Chinese both when it first began and as it progressed.”31 Eventually the resistance crumbled.

Whatever wrongs and new oppressions introduced by the Chinese after 1959, they did abolish slavery and the Tibetan serfdom system of unpaid labor. They eliminated the many crushing taxes, started work projects, and greatly reduced unemployment and beggary. They established secular schools, thereby breaking the educational monopoly of the monasteries. And they constructed running water and electrical systems in Lhasa.32

Heinrich Harrer (later revealed to have been a sergeant in Hitler’s SS) wrote a bestseller about his experiences in Tibet that was made into a popular Hollywood movie. He reported that the Tibetans who resisted the Chinese “were predominantly nobles, semi-nobles and lamas; they were punished by being made to perform the lowliest tasks, such as laboring on roads and bridges. They were further humiliated by being made to clean up the city before the tourists arrived.” They also had to live in a camp originally reserved for beggars and vagrants--all of which Harrer treats as sure evidence of the dreadful nature of the Chinese occupation.33

By 1961, Chinese occupation authorities expropriated the landed estates owned by lords and lamas. They distributed many thousands of acres to tenant farmers and landless peasants, reorganizing them into hundreds of communes.. Herds once owned by nobility were turned over to collectives of poor shepherds. Improvements were made in the breeding of livestock, and new varieties of vegetables and new strains of wheat and barley were introduced, along with irrigation improvements, all of which reportedly led to an increase in agrarian production.34

Many peasants remained as religious as ever, giving alms to the clergy. But monks who had been conscripted as children into the religious orders were now free to renounce the monastic life, and thousands did, especially the younger ones. The remaining clergy lived on modest government stipends and extra income earned by officiating at prayer services, weddings, and funerals.35

Both the Dalai Lama and his advisor and youngest brother, Tendzin Choegyal, claimed that “more than 1.2 million Tibetans are dead as a result of the Chinese occupation.”36 The official 1953 census--six years before the Chinese crackdown--recorded the entire population residing in Tibet at 1,274,000.37 Other census counts put the population within Tibet at about two million. If the Chinese killed 1.2 million in the early 1960s then almost all of Tibet, would have been depopulated, transformed into a killing field dotted with death camps and mass graves--of which we have no evidence. The thinly distributed Chinese force in Tibet could not have rounded up, hunted down, and exterminated that many people even if it had spent all its time doing nothing else.

Chinese authorities claim to have put an end to floggings, mutilations, and amputations as a form of criminal punishment. They themselves, however, have been charged with acts of brutality by exile Tibetans. The authorities do admit to “mistakes,” particularly during the 1966-76 Cultural Revolution when the persecution of religious beliefs reached a high tide in both China and Tibet. After the uprising in the late 1950s, thousands of Tibetans were incarcerated. During the Great Leap Forward, forced collectivization and grain farming were imposed on the Tibetan peasantry, sometimes with disastrous effect on production. In the late 1970s, China began relaxing controls “and tried to undo some of the damage wrought during the previous two decades.”38

In 1980, the Chinese government initiated reforms reportedly designed to grant Tibet a greater degree of self-rule and self-administration. Tibetans would now be allowed to cultivate private plots, sell their harvest surpluses, decide for themselves what crops to grow, and keep yaks and sheep. Communication with the outside world was again permitted, and frontier controls were eased to permit some Tibetans to visit exiled relatives in India and Nepal.39 By the 1980s many of the principal lamas had begun to shuttle back and forth between China and the exile communities abroad, “restoring their monasteries in Tibet and helping to revitalize Buddhism there.”40

As of 2007 Tibetan Buddhism was still practiced widely and tolerated by officialdom. Religious pilgrimages and other standard forms of worship were allowed but within limits. All monks and nuns had to sign a loyalty pledge that they would not use their religious position to foment secession or dissent. And displaying photos of the Dalai Lama was declared illegal.41

In the 1990s, the Han, the ethnic group comprising over 95 percent of China’s immense population, began moving in substantial numbers into Tibet. On the streets of Lhasa and Shigatse, signs of Han colonization are readily visible. Chinese run the factories and many of the shops and vending stalls. Tall office buildings and large shopping centers have been built with funds that might have been better spent on water treatment plants and housing. Chinese cadres in Tibet too often view their Tibetan neighbors as backward and lazy, in need of economic development and “patriotic education.” During the 1990s Tibetan government employees suspected of harboring nationalist sympathies were purged from office, and campaigns were once again launched to discredit the Dalai Lama. Individual Tibetans reportedly were subjected to arrest, imprisonment, and forced labor for carrying out separatist activities and engaging in “political subversion.” Some were held in administrative detention without adequate food, water, and blankets, subjected to threats, beatings, and other mistreatment.42

Tibetan history, culture, and certainly religion are slighted in schools. Teaching materials, though translated into Tibetan, focus mainly on Chinese history and culture. Chinese family planning regulations allow a three-child limit for Tibetan families. (There is only a one-child limit for Han families throughout China, and a two-child limit for rural Han families whose first child is a girl.) If a Tibetan couple goes over the three-child limit, the excess children can be denied subsidized daycare, health care, housing, and education. These penalties have been enforced irregularly and vary by district.43 None of these child services, it should be noted, were available to Tibetans before the Chinese takeover.

For the rich lamas and secular lords, the Communist intervention was an unmitigated calamity. Most of them fled abroad, as did the Dalai Lama himself, who was assisted in his flight by the CIA. Some discovered to their horror that they would have to work for a living. Many, however, escaped that fate. Throughout the 1960s, the Tibetan exile community was secretly pocketing $1.7 million a year from the CIA, according to documents released by the State Department in 1998. Once this fact was publicized, the Dalai Lama’s organization itself issued a statement admitting that it had received millions of dollars from the CIA during the 1960s to send armed squads of exiles into Tibet to undermine the Maoist revolution. The Dalai Lama's annual payment from the CIA was $186,000. Indian intelligence also financed both him and other Tibetan exiles. He has refused to say whether he or his brothers worked for the CIA. The agency has also declined to comment.44

In 1995, the News & Observer of Raleigh, North Carolina, carried a frontpage color photograph of the Dalai Lama being embraced by the reactionary Republican senator Jesse Helms, under the headline “Buddhist Captivates Hero of Religious Right.”45 In April 1999, along with Margaret Thatcher, Pope John Paul II, and the first George Bush, the Dalai Lama called upon the British government to release Augusto Pinochet, the former fascist dictator of Chile and a longtime CIA client who was visiting England. The Dalai Lama urged that Pinochet not be forced to go to Spain where he was wanted to stand trial for crimes against humanity.

Into the twenty-first century, via the National Endowment for Democracy and other conduits that are more respectable sounding than the CIA, the U.S. Congress continued to allocate an annual $2 million to Tibetans in India, with additional millions for “democracy activities” within the Tibetan exile community. In addition to these funds, the Dalai Lama received money from financier George Soros.46

Whatever the Dalai Lama’s associations with the CIA and various reactionaries, he did speak often of peace, love, and nonviolence. He himself really cannot be blamed for the abuses of Tibet’s ancien régime, having been but 25 years old when he fled into exile. In a 1994 interview, he went on record as favoring the building of schools and roads in his country. He said the corvée (forced unpaid serf labor) and certain taxes imposed on the peasants were “extremely bad.” And he disliked the way people were saddled with old debts sometimes passed down from generation to generation.47During the half century of living in the western world, he had embraced concepts such as human rights and religious freedom, ideas largely unknown in old Tibet. He even proposed democracy for Tibet, featuring a written constitution and a representative assembly.48

In 1996, the Dalai Lama issued a statement that must have had an unsettling effect on the exile community. It read in part: “Marxism is founded on moral principles, while capitalism is concerned only with gain and profitability.” Marxism fosters “the equitable utilization of the means of production” and cares about “the fate of the working classes” and “the victims of . . . exploitation. For those reasons the system appeals to me, and . . . I think of myself as half-Marxist, half-Buddhist.49

But he also sent a reassuring message to “those who live in abundance”: “It is a good thing to be rich... Those are the fruits for deserving actions, the proof that they have been generous in the past.” And to the poor he offers this admonition: “There is no good reason to become bitter and rebel against those who have property and fortune... It is better to develop a positive attitude.”50

In 2005 the Dalai Lama signed a widely advertised statement along with ten other Nobel Laureates supporting the “inalienable and fundamental human right” of working people throughout the world to form labor unions to protect their interests, in accordance with the United Nations’ Universal Declaration of Human Rights. In many countries “this fundamental right is poorly protected and in some it is explicitly banned or brutally suppressed,” the statement read. Burma, China, Colombia, Bosnia, and a few other countries were singled out as among the worst offenders. Even the United States “fails to adequately protect workers’ rights to form unions and bargain collectively. Millions of U.S. workers lack any legal protection to form unions….”51

The Dalai Lama also gave full support to removing the ingrained traditional obstacles that have kept Tibetan nuns from receiving an education. Upon arriving in exile, few nuns could read or write. In Tibet their activities had been devoted to daylong periods of prayer and chants. But in northern India they now began reading Buddhist philosophy and engaging in theological study and debate, activities that in old Tibet had been open only to monks.52

In November 2005 the Dalai Lama spoke at Stanford University on “The Heart of Nonviolence,” but stopped short of a blanket condemnation of all violence. Violent actions that are committed in order to reduce future suffering are not to be condemned, he said, citing World War II as an example of a worthy effort to protect democracy. What of the four years of carnage and mass destruction in Iraq, a war condemned by most of the world—even by a conservative pope--as a blatant violation of international law and a crime against humanity? The Dalai Lama was undecided: “The Iraq war—it’s too early to say, right or wrong.”53 Earlier he had voiced support for the U.S. military intervention against Yugoslavia and, later on, the U.S. military intervention into Afghanistan.54

III. Exit Feudal Theocracy

As the Shangri-La myth would have it, in old Tibet the people lived in contented and tranquil symbiosis with their monastic and secular lords. Rich lamas and poor monks, wealthy landlords and impoverished serfs were all bonded together, mutually sustained by the comforting balm of a deeply spiritual and pacific culture.

One is reminded of the idealized image of feudal Europe presented by latter-day conservative Catholics such as G. K. Chesterton and Hilaire Belloc. For them, medieval Christendom was a world of contented peasants living in the secure embrace of their Church, under the more or less benign protection of their lords.55 Again we are invited to accept a particular culture in its idealized form divorced from its murky material history. This means accepting it as presented by its favored class, by those who profited most from it. The Shangri-La image of Tibet bears no more resemblance to historic actuality than does the pastoral image of medieval Europe.

Seen in all its grim realities, old Tibet confirms the view I expressed in an earlier book, namely that culture is anything but neutral. Culture can operate as a legitimating cover for a host of grave injustices, benefiting a privileged portion of society at great cost to the rest.56 In theocratic feudal Tibet, ruling interests manipulated the traditional culture to fortify their own wealth and power. The theocracy equated rebellious thought and action with satanic influence. It propagated the general presumption of landlord superiority and peasant unworthiness. The rich were represented as deserving their good life, and the lowly poor as deserving their mean existence, all codified in teachings about the karmic residue of virtue and vice accumulated from past lives, presented as part of God’s will.

Were the more affluent lamas just hypocrites who preached one thing and secretly believed another? More likely they were genuinely attached to those beliefs that brought such good results for them. That their theology so perfectly supported their material privileges only strengthened the sincerity with which it was embraced.

It might be said that we denizens of the modern secular world cannot grasp the equations of happiness and pain, contentment and custom, that characterize more traditionally spiritual societies. This is probably true, and it may explain why some of us idealize such societies. But still, a gouged eye is a gouged eye; a flogging is a flogging; and the grinding exploitation of serfs and slaves is a brutal class injustice whatever its cultural wrapping. There is a difference between a spiritual bond and human bondage, even when both exist side by side

Many ordinary Tibetans want the Dalai Lama back in their country, but it appears that relatively few want a return to the social order he represented. A 1999 story in the Washington Post notes that the Dalai Lama continues to be revered in Tibet, but

. . . few Tibetans would welcome a return of the corrupt aristocratic clans that fled with him in 1959 and that comprise the bulk of his advisers. Many Tibetan farmers, for example, have no interest in surrendering the land they gained during China’s land reform to the clans. Tibet’s former slaves say they, too, don’t want their former masters to return to power. “I’ve already lived that life once before,” said Wangchuk, a 67-year-old former slave who was wearing his best clothes for his yearly pilgrimage to Shigatse, one of the holiest sites of Tibetan Buddhism. He said he worshipped the Dalai Lama, but added, “I may not be free under Chinese communism, but I am better off than when I was a slave.”57


It should be noted that the Dalai Lama is not the only highly placed lama chosen in childhood as a reincarnation. One or another reincarnate lama or tulku--a spiritual teacher of special purity elected to be reborn again and again--can be found presiding over most major monasteries. The tulku system is unique to Tibetan Buddhism. Scores of Tibetan lamas claim to be reincarnate tulkus.

The very first tulku was a lama known as the Karmapa who appeared nearly three centuries before the first Dalai Lama. The Karmapa is leader of a Tibetan Buddhist tradition known as the Karma Kagyu. The rise of the Gelugpa sect headed by the Dalai Lama led to a politico-religious rivalry with the Kagyu that has lasted five hundred years and continues to play itself out within the Tibetan exile community today. That the Kagyu sect has grown famously, opening some six hundred new centers around the world in the last thirty-five years, has not helped the situation.

The search for a tulku, Erik Curren reminds us, has not always been conducted in that purely spiritual mode portrayed in certain Hollywood films. “Sometimes monastic officials wanted a child from a powerful local noble family to give the cloister more political clout. Other times they wanted a child from a lower-class family who would have little leverage to influence the child’s upbringing.” On other occasions “a local warlord, the Chinese emperor or even the Dalai Lama’s government in Lhasa might [have tried] to impose its choice of tulku on a monastery for political reasons.”58

Such may have been the case in the selection of the 17th Karmapa, whose monastery-in-exile is situated in Rumtek, in the Indian state of Sikkim. In 1993 the monks of the Karma Kagyu tradition had a candidate of their own choice. The Dalai Lama, along with several dissenting Karma Kagyu leaders (and with the support of the Chinese government!) backed a different boy. The Kagyu monks charged that the Dalai Lama had overstepped his authority in attempting to select a leader for their sect. “Neither his political role nor his position as a lama in his own Gelugpa tradition entitled him to choose the Karmapa, who is a leader of a different tradition…”59 As one of the Kagyu leaders insisted, “Dharma is about thinking for yourself. It is not about automatically following a teacher in all things, no matter how respected that teacher may be. More than anyone else, Buddhists should respect other people’s rights—their human rights and their religious freedom.”60

What followed was a dozen years of conflict in the Tibetan exile community, punctuated by intermittent riots, intimidation, physical attacks, blacklisting, police harassment, litigation, official corruption, and the looting and undermining of the Karmapa’s monastery in Rumtek by supporters of the Gelugpa faction. All this has caused at least one western devotee to wonder if the years of exile were not hastening the moral corrosion of Tibetan Buddhism.61

What is clear is that not all Tibetan Buddhists accept the Dalai Lama as their theological and spiritual mentor. Though he is referred to as the “spiritual leader of Tibet,” many see this title as little more than a formality. It does not give him authority over the four religious schools of Tibet other than his own, “just as calling the U.S. president the ‘leader of the free world’ gives him no role in governing France or Germany.”62

Not all Tibetan exiles are enamoured of the old Shangri-La theocracy. Kim Lewis, who studied healing methods with a Buddhist monk in Berkeley, California, had occasion to talk at length with more than a dozen Tibetan women who lived in the monk’s building. When she asked how they felt about returning to their homeland, the sentiment was unanimously negative. At first, Lewis assumed that their reluctance had to do with the Chinese occupation, but they quickly informed her otherwise. They said they were extremely grateful “not to have to marry 4 or 5 men, be pregnant almost all the time,” or deal with sexually transmitted diseases contacted from a straying husband. The younger women “were delighted to be getting an education, wanted absolutely nothing to do with any religion, and wondered why Americans were so naïve [about Tibet].”63

The women interviewed by Lewis recounted stories of their grandmothers’ ordeals with monks who used them as “wisdom consorts.” By sleeping with the monks, the grandmothers were told, they gained “the means to enlightenment” -- after all, the Buddha himself had to be with a woman to reach enlightenment.

The women also mentioned the “rampant” sex that the supposedly spiritual and abstemious monks practiced with each other in the Gelugpa sect. The women who were mothers spoke bitterly about the monastery’s confiscation of their young boys in Tibet. They claimed that when a boy cried for his mother, he would be told “Why do you cry for her, she gave you up--she's just a woman.”

The monks who were granted political asylum in California applied for public assistance. Lewis, herself a devotee for a time, assisted with the paperwork. She observes that they continue to receive government checks amounting to $550 to $700 per month along with Medicare. In addition, the monks reside rent free in nicely furnished apartments. “They pay no utilities, have free access to the Internet on computers provided for them, along with fax machines, free cell and home phones and cable TV.”

They also receive a monthly payment from their order, along with contributions and dues from their American followers. Some devotees eagerly carry out chores for the monks, including grocery shopping and cleaning their apartments and toilets. These same holy men, Lewis remarks, “have no problem criticizing Americans for their ‘obsession with material things.’”64

To welcome the end of the old feudal theocracy in Tibet is not to applaud everything about Chinese rule in that country. This point is seldom understood by today’s Shangri-La believers in the West. The converse is also true: To denounce the Chinese occupation does not mean we have to romanticize the former feudal régime. Tibetans deserve to be perceived as actual people, not perfected spiritualists or innocent political symbols. “To idealize them,” notes Ma Jian, a dissident Chinese traveler to Tibet (now living in Britain), “is to deny them their humanity.”65

One common complaint among Buddhist followers in the West is that Tibet’s religious culture is being undermined by the Chinese occupation. To some extent this seems to be the case. Many of the monasteries are closed, and much of the theocracy seems to have passed into history. Whether Chinese rule has brought betterment or disaster is not the central issue here. The question is what kind of country was old Tibet. What I am disputing is the supposedly pristine spiritual nature of that pre-invasion culture. We can advocate religious freedom and independence for a new Tibet without having to embrace the mythology about old Tibet. Tibetan feudalism was cloaked in Buddhism, but the two are not to be equated. In reality, old Tibet was not a Paradise Lost. It was a retrograde repressive theocracy of extreme privilege and poverty, a long way from Shangri-La.

Finally, let it be said that if Tibet’s future is to be positioned somewhere within China’s emerging free-market paradise, then this does not bode well for the Tibetans. China boasts a dazzling 8 percent economic growth rate and is emerging as one of the world’s greatest industrial powers. But with economic growth has come an ever deepening gulf between rich and poor. Most Chinese live close to the poverty level or well under it, while a small group of newly brooded capitalists profit hugely in collusion with shady officials. Regional bureaucrats milk the country dry, extorting graft from the populace and looting local treasuries. Land grabbing in cities and countryside by avaricious developers and corrupt officials at the expense of the populace are almost everyday occurrences. Tens of thousands of grassroot protests and disturbances have erupted across the country, usually to be met with unforgiving police force. Corruption is so prevalent, reaching into so many places, that even the normally complacent national leadership was forced to take notice and began moving against it in late 2006.

Workers in China who try to organize labor unions in the corporate dominated “business zones” risk losing their jobs or getting beaten and imprisoned. Millions of business zone workers toil twelve-hour days at subsistence wages. With the health care system now being privatized, free or affordable medical treatment is no longer available for millions. Men have tramped into the cities in search of work, leaving an increasingly impoverished countryside populated by women, children, and the elderly. The suicide rate has increased dramatically, especially among women.66

China’s natural environment is sadly polluted. Most of its fabled rivers and many lakes are dead, producing massive fish die-offs from the billions of tons of industrial emissions and untreated human waste dumped into them. Toxic effluents, including pesticides and herbicides, seep into ground water or directly into irrigation canals. Cancer rates in villages situated along waterways have skyrocketed a thousand-fold. Hundreds of millions of urban residents breathe air rated as dangerously unhealthy, contaminated by industrial growth and the recent addition of millions of automobiles. An estimated 400,000 die prematurely every year from air pollution. Government environmental agencies have no enforcement power to stop polluters, and generally the government ignores or denies such problems, concentrating instead on industrial growth.67

China’s own scientific establishment reports that unless greenhouse gases are curbed, the nation will face massive crop failures along with catastrophic food and water shortages in the years ahead. In 2006-2007 severe drought was already afflicting southwest China.68

If China is the great success story of speedy free market development, and is to be the model and inspiration for Tibet’s future, then old feudal Tibet indeed may start looking a lot better than it actually was.

Notes:

1. Mark Juergensmeyer, Terror in the Mind of God, (University of California Press, 2000), 6, 112-113, 157.
2. Kyong-Hwa Seok, "Korean Monk Gangs Battle for Temple Turf," San Francisco Examiner, 3 December 1998.
3. Los Angeles Times, February 25, 2006.
4. Dalai Lama quoted in Donald Lopez Jr., Prisoners of Shangri-La: Tibetan Buddhism and the West (Chicago and London: Chicago University Press, 1998), 205.
5. Erik D. Curren, Buddha's Not Smiling: Uncovering Corruption at the Heart of Tibetan Buddhism Today (Alaya Press 2005), 41.
6. Stuart Gelder and Roma Gelder, The Timely Rain: Travels in New Tibet (Monthly Review Press, 1964), 119, 123; and Melvyn C. Goldstein, The Snow Lion and the Dragon: China, Tibet, and the Dalai Lama (University of California Press, 1995), 6-16.
7. Curren, Buddha's Not Smiling, 50.
8. Stephen Bachelor, "Letting Daylight into Magic: The Life and Times of Dorje Shugden," Tricycle: The Buddhist Review, 7, Spring 1998. Bachelor discusses the sectarian fanaticism and doctrinal clashes that ill fit the Western portrait of Buddhism as a non-dogmatic and tolerant tradition.
9. Dhoring Tenzin Paljor, Autobiography, cited in Curren, Buddha's Not Smiling, 8.
10. Pradyumna P. Karan, The Changing Face of Tibet: The Impact of Chinese Communist Ideology on the Landscape (Lexington, Kentucky: University Press of Kentucky, 1976), 64.
11. See Gary Wilson's report in Worker's World, 6 February 1997.
12. Gelder and Gelder, The Timely Rain, 62 and 174.
13. As skeptically noted by Lopez, Prisoners of Shangri-La, 9.
14. Melvyn Goldstein, William Siebenschuh, and Tashì-Tsering, The Struggle for Modern Tibet: The Autobiography of Tashì-Tsering (Armonk, N.Y.: M.E. Sharpe, 1997).
15. Gelder and Gelder, The Timely Rain, 110.
16. Melvyn C. Goldstein, A History of Modern Tibet 1913-1951 (Berkeley: University of California Press, 1989), 5 and passim.
17. Anna Louise Strong, Tibetan Interviews (Peking: New World Press, 1959), 15, 19-21, 24.
18. Quoted in Strong, Tibetan Interviews, 25.
19. Strong, Tibetan Interviews, 31.
20. Gelder and Gelder, The Timely Rain, 175-176; and Strong, Tibetan Interviews, 25-26.
21. Gelder and Gelder, The Timely Rain, 113.
22. A. Tom Grunfeld, The Making of Modern Tibet rev. ed. (Armonk, N.Y. and London: 1996), 9 and 7-33 for a general discussion of feudal Tibet; see also Felix Greene, A Curtain of Ignorance (Garden City, N.Y.: Doubleday, 1961), 241-249; Goldstein, A History of Modern Tibet, 3-5; and Lopez, Prisoners of Shangri-La, passim.
23. Strong, Tibetan Interviews, 91-96.
24. Waddell, Landon, O'Connor, and Chapman are quoted in Gelder and Gelder, The Timely Rain, 123-125.
25. Goldstein, The Snow Lion and the Dragon, 52.
26. Heinrich Harrer, Return to Tibet (New York: Schocken, 1985), 29.
27. See Kenneth Conboy and James Morrison, The CIA's Secret War in Tibet (Lawrence, Kansas: University of Kansas Press, 2002); and William Leary, "Secret Mission to Tibet," Air & Space, December 1997/January 1998.
28. On the CIA's links to the Dalai Lama and his family and entourage, see Loren Coleman, Tom Slick and the Search for the Yeti (London: Faber and Faber, 1989).
29. Leary, "Secret Mission to Tibet."
30. Hugh Deane, "The Cold War in Tibet," CovertAction Quarterly (Winter 1987).
31. George Ginsburg and Michael Mathos Communist China and Tibet (1964), quoted in Deane, "The Cold War in Tibet." Deane notes that author Bina Roy reached a similar conclusion.
32. See Greene, A Curtain of Ignorance, 248 and passim; and Grunfeld, The Making of Modern Tibet, passim.
33. Harrer, Return to Tibet, 54.
34. Karan, The Changing Face of Tibet, 36-38, 41, 57-58; London Times, 4 July 1966.
35. Gelder and Gelder, The Timely Rain, 29 and 47-48.
36. Tendzin Choegyal, "The Truth about Tibet," Imprimis (publication of Hillsdale College, Michigan), April 1999.
37. Karan, The Changing Face of Tibet, 52-53.
38. Elaine Kurtenbach, Associate Press report, 12 February 1998.
39. Goldstein, The Snow Lion and the Dragon, 47-48.
40. Curren, Buddha's Not Smiling, 8.
41. San Francisco Chonicle, 9 January 2007.
42. Report by the International Committee of Lawyers for Tibet, A Generation in Peril (Berkeley Calif.: 2001), passim.
43. International Committee of Lawyers for Tibet, A Generation in Peril, 66-68, 98.
44. im Mann, "CIA Gave Aid to Tibetan Exiles in '60s, Files Show," Los Angeles Times, 15 September 1998; and New York Times, 1 October, 1998.
45. News & Observer, 6 September 1995, cited in Lopez, Prisoners of Shangri-La, 3.
46. Heather Cottin, "George Soros, Imperial Wizard," CovertAction Quarterly no. 74 (Fall 2002).
47. Goldstein, The Snow Lion and the Dragon, 51.
48. Tendzin Choegyal, "The Truth about Tibet."
49. The Dalai Lama in Marianne Dresser (ed.), Beyond Dogma: Dialogues and Discourses (Berkeley, Calif.: North Atlantic Books, 1996)
50. These comments are from a book of the Dalai Lama's writings quoted in Nikolai Thyssen, "Oceaner af onkel Tom," Dagbladet Information, 29 December 2003, (translated for me by Julius Wilm). Thyssen's review (in Danish) can be found at http://www.information.dk/Indgang/VisArkiv.dna?pArtNo=20031229154141.txt.
51. "A Global Call for Human Rights in the Workplace," New York Times, 6 December 2005.
52. San Francisco Chronicle, 14 January 2007.
53. San Francisco Chronicle, 5 November 2005.
54. Times of India 13 October 2000; Samantha Conti's report, Reuter, 17 June 1994; Amitabh Pal, "The Dalai Lama Interview," Progressive, January 2006.
55. The Gelders draw this comparison, The Timely Rain, 64.
56. Michael Parenti, The Culture Struggle (Seven Stories, 2006).
57. John Pomfret, "Tibet Caught in China's Web," Washington Post, 23 July 1999.
58. Curren, Buddha's Not Smiling, 3.
59. Curren, Buddha's Not Smiling, 13 and 138.
60. Curren, Buddha's Not Smiling, 21.
61. Curren, Buddha's Not Smiling, passim. For books that are favorable toward the Karmapa appointed by the Dalai Lama's faction, see Lea Terhune, Karmapa of Tibet: The Politics of Reincarnation (Wisdom Publications, 2004); Gaby Naher, Wrestling the Dragon (Rider 2004); Mick Brown, The Dance of 17 Lives (Bloomsbury 2004).
62. Erik Curren, "Not So Easy to Say Who is Karmapa," correspondence, 22 August 2005, www.buddhistchannel.tv/index.php?id=22.1577,0,0,1,0.
63. Kim Lewis, correspondence to me, 15 July 2004.
64. Kim Lewis, correspondence to me, 16 July 2004.
65. Ma Jian, Stick Out Your Tongue (Farrar, Straus & Giroux, 2006).
66. See the PBS documentary, China from the Inside, January 2007, KQED.PBS.org/kqed/chinanside.
67. San Francisco Chronicle, 9 January 2007.
68. "China: Global Warming to Cause Food Shortages," People's Weekly World, 13 January 2007