History of Tibet

The History of Tibet , old kingdom of the borders and the snow-covered summits ( himals , in Nepalese), inaccessible and strategic hinge between the Chinese World and the Indian world, is an animated history, stopped by long periods of insulation.

Preamble

The current history of the Tibet - by the force of the things - is been dependant on that of China. However it always was not thus and the interpretation of the history varies radically according to the opinion of the historians. But the large majority of the independent historians do not agree with Chinese propaganda. Let us quote inter alia Thomas Laird and international lawyers. In addition, them violent repressions against the Tibetans are not the work of the Han people, but initially of the dictatorship of the Chinese Communist party. Lastly, the Occident tends to idealize old the Tibet, its mystical culture and of peace, by forgetting that progress should have been undertaken in this isolated country whose Gouvernement Tibetan maintained a mode of the feudal type by certain aspects.

Mythical Prehistory and origins

Although the Tibet is mentioned as of IIe century in the geography of Ptolémée under the name of βαται , Greek transcription of Bod , its name indigenous Tibetan, and that the old kingdom of Zhang Zhung (Western Tibet) appears as of Ier front century J. - C. in the Shiji under the name of Shantong (单同), country makes really its entry in the history only at the 7th century with the sending in China of an embassy by the emperor (Namri Songtsen, 601 - 629 ).

Prehistory remains very badly known, but sporadic discoveries make it possible to think that the territory was very early furrowed by nomads arrived between 14.000 and 8000 av. J. - C. sites Neolithic S were discovered as of the years 1950 in Yunsing, Hongkung, Jumu and Gyarama (Nyingchi) Bai-bung and Marniyong (Medog), Qukong in the North-East of Lhassa and Karub (Karo) in the Qamdo (1978). Only the two last were the subject of a systematic archaeological exploration. The artefacts of Karub would go from 3000 t0 2000 av. J. - C. Since the Nineties, the territory of Zhangzhung revealed more than 500 sites of the age of the iron whose exploration progresses slowly. A relationship was proposed between the ancestors of the Tibetans and those of the Qiangs.

Mythical origins

According to the mythical history of the empire Tibetan (-127 - 842), the first king (Nyatri Tsenpo) would be descended from the sky on the crowned mountain Yalashangbo - or would have come from India or the Nepal. Because of strange physical characteristics, like webbed hands and eyelids closing itself by in bottom, it would have been accommodated like a god by the natives, who took it on their shoulders to establish it king, which would indicate his name: sovereign (Tsenpo) established by the neck (nyatri). The first kings immortal, were connected to the skies by a cord by means of which they went back there to the end of their terrestrial stay. All that would have ended with the king Dri-dgum-brtsan-Po (Drigum Tsenpo): having caused its Lo-ngam stableman, the cord connecting it to the sky was cut during the combat and he died about it; he was the first to leave a corpse and to being buried.

According to a whole of myths preserved in the tradition Bön, the origin of the world is geminated: the gods and humanity left two rays of light or two eggs, a white and a black. White left Shiba Sambo Benchi , father of the gods and the human ones; black egg left the father the demons and the destroying forces. Some see there an influence of the Zurvanisme, forerunner of the Manichéisme.

According to another myth, which first of all appears in the May Bka' 'bums , the Tibetans come from the union of a monkey and a ogress of the rocks, the monkey being the manifestation of the Bodhisattva Avalokiteśvara (tib. Spyan-short-nap cloth-gzigs ) and ogress that of the goddess Târâ (tib. Grol-my ).

The Empire Tibetan

See the List of the emperors of Tibet

At the 7th century, a monarchy of certain importance emerges on the territory of current Tibet, marking its birth like unified political entity. The kings or emperors of the dynasty Yarlung, in the valley of which them capital of Yongbo Lhakang would first of all have been installed, claim to go up in IIe front century J. - C., where mythical Namri Tsampo descended from the sky would have been established (in -127 according to traditional historiography). Their cheffery of Sheboye will become a kingdom called Pugyäl ( Tufan or Tubo 吐蕃 by the Chinese and Tüböt by the Mongols, from where the name of Tibet ). Having conquered Zhangzhung, they will control the territory until the middle of the 9th century, extending to made of their power their influence until in Mongolia and to the Bengal, and threatening the Chinese empires and Abbasside. Starting from 846, the central capacity is erased with the profit of the feudal ones. One period of political division until the arrival of the Mongols follows at the 13th century.

Small kingdoms

During the first centuries of the Christian era, apart from Zhangzhung which develops starting from the higher course of the Sutlej (current Kinnaur, Himachal Pradesh), a cultural unit and policy which will give birth with the empire Tibetan is constituted starting from the valley of the Yarlung and the valleys close to the Lhassa, Nyamchu and Nyiyam. On the whole of the Tibet future, chefferies or federations of at the same time rival and allied tribes constitute the “kingdoms” that the traditions quantify to forty or twelve. A found document with Dunhuang gives the following list of it:

Zhangzhung with the Ngari and the Ladakh
Nyamrochegar , Norbo and Nyamroshambo with Jamtse and Shigatse
Chomonamsung extending from Yadong to the Sikkim
Gyirojamen , Yambochasung and Lhongmoroyasung along Lhasa
Yaroyuxi , Eryubamgar and Eiyuchuxi in the area of Shannan
Gongbozhena in Gongbo
Nyamyudasung in Nyambo
Tabozhuxi in Tagung
Shenyuguyu in the area of Samye
Sobiyasung of the north of the plate Tibetan in Yushu and Gamze
Sheboye , cradle of the founders of the empire, in Qoingye in the area of Shannan

It is on the latter kingdom which will become Tubo, Tibet, which one has the most information, although they are often definitely posterior with the foundation of the empire.

Pugyäl and birth of the empire

The writing Tibetan E makes his appearance in the neighborhoods of the 7th century under the reign of Songtsen Gampo. Although the historical documents contain many anecdotes concerning the kings ( tsenpo ) of the dynasty Yarlung, only the eleven last left reliable historical traces and there remains enormously of uncertainties as for the genesis of the dynasty and the kingdom of Pugyäl in general. The Annales of the kings of Tibet , written by Sonam Gyaltsen of the Sakyapa, report that the 1st legendary king Nyatri Tsenpo was assisted of 3 shangs and a lun , shang designating the maternal uncles, probably chiefs of the subgroups, and lun royal servants or officers. The positions of dalun , Prime Minister, and of anben , person in charge of the collection of the taxes and tributes, would have been create by the 16th tsenpo , Zanam Zindé. The goods had by the noble ones and chiefs of tribe were it by royal delegation, and the sovereign could confiscate them for lack of honesty; they returned to him in the event of male absence of descent.

Drigum Tsenpo is, according to the tradition, the 8th king and the first to have lost immortality in a combat against its stableman. According to the historical version, it would have been killed by Armodaze, chief of a subgroup, which would have also exiled wire of Drigum Tsenpo in Gongbo where one of them became king. The other returned to the head of an army to take again the throne and to kill the usurper. He would have made build the fortress of Qoinwadaze with Qoinye, as well as a large mausoleum for his father, giving rise to perhaps thus the legend which makes the 1st king of it be buried instead of going back to the sky.

At the time data like that of the 29e tsenpo , Lha Thothori Nyantsen, the cheffery of Sheboye seems in full expansion. In the valley of the Lhassa, 2 other important chefferies, Yanbochasung and Gyinorjam' in, are each one with the head of an alliance of tribes. Fights of competition within its alliances make it possible Sheboye-Tubo to take a preeminent place.

The Tibet would have been born definitively with the castle Stag-rtse-rtse (Taktsé) in the zone from Phying-Ba (Chingba) with Phyongs-rgyas (Chonggyä) where, according to the Annales old Tibetans , a group of conspirators convinces Stag-drunk snya-gzigs (Tagbu Nyasig) to rebel against Dgu-gri Zing-Po-rje (Gudri Zingpoje), vassal of Zhangzhung then under the dynasty Lig myi. Gudri Zingpoje dies prematurely and his/her son Gnam-laughed-slon-rtsan (Namri Songtsen) convinces the conspirators to be combined with him. Become king, Namri Songtsen feels sufficiently powerful to send in 608 and 609 two embassies in China, marking the appearance of Tibet on the international scene.

A short empire (7th century-medium of the 9th century)

Most famous kings de Tubo is Srong-btsan sgam-Po (Songtsen Gampo) and Khri-srong lDe-btsan (Trisong Detsen). The first (609? - 650) gave to Tibet the borders which will be still them his at the beginning of the XXe century and founded Lhassa where it installed its administration; it made build the first building of the Potala. It subjected Zhangzhung, its more important immediate competitor, and extended its influence until the Pamir, with the Nepal and in Western China. Symbol of its military and diplomatic successes, it obtained in marriage the princesses Bhrikuti (Nepalese) and Wencheng (Chinese), to which one lends the introduction of Buddhism to Tibet and the construction of many temples of which the Jokhang. It sent in India Tibetans to study the Sanskrit there; one allots to his minister Thonmi Sambhota the invention of the writing Tibetan, inspired by the alphabet Devanāgarī. Trisong Detsen (reign 740 or 755 according to the sources - 797) is known as the king who definitively established the Bouddhisme in Tibet by inviting Shantarakshita and Padmasambhava and printed his specificity to him while choosing the Indian tradition and tantric with the detriment of the Chinese tradition. He issued Buddhism religion of state to the Tibet.

During the two centuries following the death of Songtsen Gampo (650), the Tibetans try to increase or defend their territory against the powers and close tribes (Chinese, Kirghizes, Ouïghours, Abbassides), varying their alliances with the liking of the events. Combined in Ouighours and the Abbasids, they gain against the Dynastie Tang the Bataille of Catholic students (751) which enables them to extend during ten years their influence in Central Asia to the detriment of China. Under the reign of the King of the Tibet Trisong Detsen, the Tibetans invade the capital of China Chang' year in 763 and set up a new emperor because the emperor of China Daizong east flees with Luoyang. This victory was preserved for the posterity in Zhol Doring (stone pillar) with Lhassa. With the hinge of VIIIe and IXe centuries, the Tibetans are often in war against the Abbasids and dispute to them, in vain, Samarkand and Kabul.

Although the administrative structuring of the country progresses, Tibet preserves an operation of royalty and feudality where the central capacity is threatened by the conflicts between clans and family members royal. From VIIIe century, Buddhism is issued religion of State, but the old chamanic tradition Bön remains. After the assassination by a Buddhist hermit (in 841 or 842) of the king Langdarma ( Khri 'U' I dum brtsan N. 838), the country is found again divided.

Tantric introduction of Buddhism

Because of scarcity of the written sources and archaeological traces dating from the empire of Tubo, and the not very realistic style of the accounts reporting the introduction of Buddhism, this part of the history Tibetan remains in fact rather mysterious. The documents become more numerous only starting from the second Buddhist wave of influence (Xe-XIe centuries). Does the tradition make go up the first contacts with this religion with the reign of Songsten Gampo (609? - 650) - although a legend claims that as of 433, under the reign of Lhatho-Thori-Nyentsen, a Buddhist text and crowned objects would have landed on the roof of the royal palace. It is told that Songtsen Gampo would have married two Buddhists, a Nepalese and Chinese, and that they brought with them the first statues of Bouddha, of which famous Jowo exposed to the Temple of Jokhang whose construction is allotted to the royal trio. Other temples would have been built by the two queens, later on comparable by the tradition with two incarnations of the Bodhisattva Tara. The destruction due to the invasions left in Nepal only few traces of the time and any the princess Bhrikuti. As for the Chinese princess Wencheng, niece of the emperor Tang Taizong titrated for the occasion, and whose exact identity is unknown, one is unaware of if it were Buddhist or Taoïste, official religion of the imperial family. At least the figure of these two queens represents it the two primary sources of the Buddhist influence in the country of Snows. One century and half later, in 792, one sees the Chinese monks chan driven out on order of the king Trisong Detsen after a tournament of magic and debates having turned with the advantage of the Indians

King Trisong Detsen would have played a determining role in the religious orientation of the country by inviting there an abbot of Nalanda, Shantarakshita (arrived before 767 and deceased into 802), then the legendary Master tantric Padmasambhava (arrived towards 817). Together they would have founded the first monastery of Samye, Shantarakshita providing the foundations and Padmasambhava fighting against the demons and the negative forces (identified with the local traditions religious of which the Bön) against which the ordinary monks are impotent. The tradition thus credits Trisong Detsen to have supported Buddhism against the bön, and to have chosen the Vajrayana of Indian origin against the Mahayana non-tantric of the Chinese world. The legend of Yeshe Tsogyal, wife of Trisong Detsen offered to Padmasambhava which will entrust its teaching to him esoteric so that it hides it for the benefit of the future generations, symbolizes the appropriation of the Indian vajrayana by Tibet. It would be also under its reign and its aegis that the first work of translation of Sutra S would have been undertaken and will tantras which was to provide the corpus of the “old tradition” Nyingmapa. In fact, much of these texts - thus that of the texts bön- are later redécouvertes by vision or inspiration, called “hidden treasures” (terma). According to the tradition, Padmasambhava, Yeshe Tsogyal and the first Masters would have indeed dissimulated their lesson during these disturbed times. Indeed, the Buddhist religious affiliation/bön mixes quickly with the political competitions, giving place to mutual persecutions. The reign of Langdharma (836-842) was thus unfavourable with Buddhism and one claims that he was assassinated by an ascetic of this tradition. In a general way, Buddhism penetrates as much by absorbing the local religious traditions as while competing with them. The monachism occupies a minor place as well as possible and it is only towards the end of IXe century that one clearly distinguishes the “red” clergy monastic from the “white” clergy laic, which was to constitute at the beginning the essence of the batch.

At that time, the Tibetans also come into contact with other religions like the Manichéisme practiced inter alia by Ouighours and the Nestorianisme expanding towards the East. In VIIIe century, the patriarch Thimotée Ier (727-823) mentions the existence with Tubo from a promising community for which he claims bishop sending.

Divided Tibet

With died of Langdarma (841 or 842), a fight rises between two potential heirs, Yumtän (Yum brtan) and Ösung ('Od-srung) (843-905 or 847-885). Although the party of Ösung succeeds in preserving the control of Lhassa and that the royal line remains a certain time, the central capacity disappears and the royal tombs are vandalisées into 910.

Yumtän creates another dynasty in the valley of Yarlung. One of wire of Ösung, Thrikhyiding (Khri khyi lding), still called Kyide Nyigön (Skyid lde nyi my mgon), founds a dynasty in the Ngari. Nyima-Gon, related him also with the royal family, founds the first dynasty of the Ladakh. Its two sons juniors found Pu-hrang and Guge. Starting from the middle of the 11th century, the line Sakyapa directed by the powerful Khön clan of Tsang dominates central Tibet. At the 13th century, its hiérarques will be invested title of viceroy of Tibet by the Mongols.

Second introduction of Buddhism

During a good century and half, one is almost without news of Buddhism in the central Tibet, the U-Tsang. In Ngari on the other hand, Buddhism is well preserved in the kingdom of Guge whose monk, Jangchub Yeshe Ö (Byang Chub Ye shes' Od), sends students to the Cachemire and invites Atisha in 1040, initiating the second transmission of Buddhism in Tibet (phase known as Chidar - Phyi dar ). Atisha writes many works whose most known the Lamp for the advance is towards the illumination (sk. Bodhi Pradipa , tib. Byang chhub lam gi rdon mey ). In addition, Buddhism also remained obviously with the Kham and the Dantig mount in the Amdo, where three monks would have taken refuge. Their disciple Muzu Selbar (Driven-zu gSal- 'bar), still called Gongpa Rabsal (Dgongs-Pa rab-gsal) (832-915), becomes chief of a small community of young people whom a descendant of Ösung fixed close to Samye entrusted to him; they will be missionaries with U-Tsang (central Tibet). Soon lines appear claiming wise contemporary Indians of Atisha and like him in majority Bengali (Virupa, Tilopa). Sakya, rested by the Khön clan dominating in the area of Tsang, will play a part not only religious but political by taking the control of Tibet until the middle of the 14th century; the monastery of Sakya is founded in 1073 in Ponpori (Shigatse) by Khön Konchog Gyalpo. Dromtonpa of the area of U, direct disciple of Atisha, founds in 1057 in Radreng in the north of Lhassa the first monastery Kadam, precursor of Gelug. The lots of descendants Kagyu emerge gradually from the heritage of Marpa, disciple of Tilopa via Naropa; the monastery of Tsourphou is founded in 1159 by the 1st Karmapa. These new currents, based on oral traditions of recent importation and lately translated texts are gathered under the term of samarpa (new tradition). Other Buddhists, like Muzu Selbar, claim themselves of the Master of the first transmission, Padmasambhava, and are pressed on its texts “redécouverts”, the termas; they constitute the old tradition Nyingmapa. The Bön also reappears in a form called Yungdrung which offers resemblances to Buddhism.

Mongolian protectorate with Chinese suzerainty (1246-1720)

Mongols, Chinese and Manchus

After the fall of kings de Tubo, Tibet is constituted in a feudal theocracy, the religious being controlled or at least constant lines each one by a powerful clan, then sometimes, a foreign power (Mongolian or Chinese); the lines Nyingma and Bön keep away relative from these fights which Gelug leaves victorious at the XVIIe century, the Dalaï LAMA S becoming definitively chiefs of the country.

As from the 13th century, the Mongolian power is essential on Tibet which extremely does not have central capacity. Although it is not really about an occupation because they penetrate on the whole little in the country, the Mongols regard the country of Snows as belonging to their empire and delegate the government of it to a local power (first of all the sakya, later gelug), as they do it with other areas; they thus reinforce the local authority of the elected lines. Besides except for Phagmodrupas Kagyu (1354-1481) more independent, the various factions Tibetans take the practice to seek foreign guards to sit their position or to fight against a military threat. Mongolian suzerainty undergoes the consequences of the evolution of the empire of the steppes which, in spite of the existence of large khans, is divided into independent and rival branches. Suzerainties Mongolian and Chinese are dependant by the events: (Kubilai Khan becomes emperor of China in the middle of XIIIe century (Dynastie Yuan) and the Mandchous take the title of Khan in the middle of the XVIIe century, little before becoming in their turn emperors of China (Dynastie Qing).

Tibet for its part exerts a considerable cultural influence on the Mongols, who sporadically adopt the Buddhism tantric as of XIIIe century in complement of their own religious practices, before taking it for official religion in XVIe century. Tulku S are discovered in their center. The Manchus with the capacity in China will also support Buddhism Tibetan.

Regency Sakya (1246-1354)

In 1227 Gengis Khan conquers the Empire Tangout. In 1239, his/her son Köden takes the control of the Kokonor and sends to the following year the general Doorda Darqan in recognition to Tibet where it sets fire to the monasteries Kadam of Redreng and Rgyal-lha-khang. In 1244, Köden expresses its desire to meet Sakya Pandita, chief of the sakya of which he recognizes preeminence in the country and awaits allegiance. This last goes in 1246 to the court of Köden with its nephews Drogön Chögyal Phagpa ('Phags-Pa; 1235-80) and Chana Dorje (Phyag-Na Rdo-rje) (1239-67) Möngke, become khan in 1251, distributes the various areas of Tibet in prerogative to members of its family. Drogön Chögyal Phagpa follows in its Kubilaï campaigns, which will become khan in 1260 and will found in 1271 the Chinese dynasty Yuan. In 1265, Phagpa is seen officially entrusting the regency ( sde srid or desi ) of Tibet. To return, he endeavors to impose indeed his control while naming in 1267 Shakya Bzangpo governor ( dpon chen ); hiérarques the sakya will indeed pass the essence of their time to the Chinese court. A census takes place in 1268 and the country is divided into 13 parts.

In 1269, Drogön Chögyal Phagpa again goes to Kanbalik at Kubilaï from now on emperor of China, and presents to him a project of supposed writing to transcribe all the languages of the Chinese empire and to replace the Sinogramme S in the administrative documents. It is about an ordering of Kubilai known as the writing Phagspa. It will have a limited use, but can be found on objects of the Yuan dynasty which it thus makes it possible to date. Kubilaï names Phagpa Maître national guoshi (國師), the highest Chinese distinction for the monks and scholars, and confirms the regency of the sakyas. They will keep the capacity until the medium of XIVe century, but will have to subdue a revolt (1285-1290) of Drikhung Kagyu helped by troops sent by Houlagou, which has a prerogative in the area where the head office of Drikhung is.

To be able of Phagmodrupas (1354-1481)

About fifty years later, another line kagyu (Phagdru Kagyu) resulting from the hermit Phagmodrupa (Phag Mo gru Pa 1118-1170), having for center the monastery of Densatil (gDan-its-mthil) with Nêdong (Sne' U gdong), tears off the control of central Tibet to the sakya and consequently moves away occasion the sino-Mongolian influence, without however upsetting the organization of the country which preserves the structure acquired during regency. As from 1251, with the loss of power at the same time of the empire of China and the Houlagides which hold the territory in prerogative, Janchub Gyaltsän (Byang chub rgyal mtshan, 1302-1364), chief of the clan Lang (Rlang) which controls the line, fights his neighbors whose sakya and gains in power. In 1354 it obtains the effective capacity on central Tibet, which will remain with the hands of its family until 1481, loser nevertheless in power as from 1434. The Lang chiefs give each other the titles of lha btsun (divine king) and of phagmodrupa , chiefs of the line Phagdru Kagyu. Their capital is with Tsetang (Rse thang) in the Comté of Qonggyai.

Rise of the gelug (starting from XVIe century)

Altan Khan (1507-1582), chief of the Right wing of the Mongols, endeavors to reunify the tribes to find the initial power of alliance; he joins again the bonds with Tibet. The Sakya power having passed, these is the Gelug that it distinguishes. It offers the title of “Dalaï” (Ocean of Wisdom) to Sonam Gyatso, chief of the reforming current, titrates which was applied retrospectively to its two predecessors. In return, the 3rd Dalaï LAMA confers on Altan Khan the title of “Brahma”, king of the religion. Altan Khan invites Dalaï Lama in Mongolia in 1569 and 1578 and converts with the Bouddhisme Tibetan during the second visit; he promulgates an edict by making the official religion of his people. In 1588, the 3rd Dalaï Lama dies whereas he teaches in Mongolia.

Lobsang Gyatso (1617-1682), the 5th Dalaï Lama, is famous for her political direction. It maintains the independence of Tibet against the pressures of the Chinese and Mongolian capacities. In 1640, the Mongolian Emperor Güshi Khan of the tribe of Qoshot (Khoshuud or Kalmouks) invades the Tibet and overcomes King de Tsang. Because of the bonds of the lines Kagyu and Jonang with this king, the 10th Karmapa, chief of the school Karma Kagyu, must exile itself during 20 years. The Jonang not are persecuted by the Gelugpa S and seem to disappear, but they will remain until our days and will be recognized by the 14th Dalaï Lama. In 1642, Güshi Khan founds the 5th Dalaï Lama spiritual leader and temporal of Tibet, which extends then from Dartsedo, to the doors of China, to the borders of the Ladakh.

In 1645, the 5th Dalaï Lama establishes the capital with Lhassa and makes begin construction from the Palais of Potala which will take nearly 43 years and where will sit the Gouvernement of Tibet. In 1649, the temporal chief of Tibet is invited to Beijing by the Emperor Shunzhi of the Manchu dynasty, which comes to its meeting, traversing 20 km from Beijing in four days. In the Chinese capital, Dalaï Lama remains with the Yellow Palate built for him by the Emperor. The two leaders exchanged honorary titles. In 1653, Lobsang Gyatso turns over to Tibet. Dalaï Spangled successive, or their regents in the interval, will be in load of the government of Tibet until 1959.

At the end of the XVIIe century, following an argument with the Bhutan, Tibet invades its ally Ladakh, bringing the conversion of the king of this country to the Islam, condition required - with the construction of a mosque - by Cachemiri for their assistance. A treaty is signed in 1684, but the incident precipitates the loss of independence of Ladakh to the profit of the Cashmere.

Estimating that the 6 {{E}} Dalai Lama carries out a dépravée life, Kalmouks Khorshuud which is regarded as the guards of the Gelug current decide to intervene, approved by Ligdan Khan, chief of the Mongols, and the emperor Chinese Kangxi. Lhazhang Khan, grandson of Güshi Khan, invades Tibet in 1705, bringing with him new paved LAMA, Ngawang Yeshi Gyatso, established in 1707 but not recognized by Gelugpa. In 1706, Tsangyang Gyatso was evacuated in Gongganor in the south of Kokonor where he dies - assassinated, the historians think - or disappears mysteriously towards China or Mongolia according to the legend. The Tibetans seek of the assistance near an other connects kalmouke, Dzungar, who are right of Lhazhang Khan but settle in Lhassa where they make any only at their head. It is what brings the Chinese military intervention of 1720. The Chinese troops drive out Dzungars and set up 7th paved LAMA, Kelzang Gyatso, which recognizes China like protective capacity.

Vassalage with colonization 1720-1908

In 1720, Tibet becomes a State Vassal emperors of the dynasty Mandchou E of the Qing which reunified China after the collapse of the Ming and is closed with the foreign influences.

However, this Chinese protectorate appears fluctuating with use. It is real in disturbed periods (civil war, rebellions…), with a hand put on the interior policy; it proves much more flexible in calm time, marked by a withdrawal of the Chinese who are satisfied to fulfill their role of guard; thus, in 1791, they intervene to stop an attempt at invasion of the Gurkhas Nepal board, then are withdrawn. After disappearance of Qianlong, and following the Western invasions, the weakening of China makes this protectorate completely virtual; the Chinese do not ensure any more their role of guard and let the Tibetans manage only vis-a-vis the foreign aggressions. Both Amban S present at Lhassa, whose injunctions are never respected by the Tibetans, are satisfied with a role of simple impotent observers, and maintain only the illusion of the Chinese domination. Tibet fell under the cut from China ambitious and expansionist, because of its internal dissensions, but it found a sovereignty de facto with the XIXème century, while accepting a “dependence necessary” (a military protection), because of its particular status.

The first contact of Tibet with the western world is done via the Great Britain, colonial power at the end of the 19th century. On the geopolitical level, the British said to want to pre-empt other claims colonialists, in particular those of the Russian of which the ambitions in the area were undoubtedly overestimated by the British.

The first British approaches in direction of Tibet show failures, with an end not-to receive on behalf of the authorities Tibetans which refuse to open with the Western influences or to see their territory crossed by tradesmen. It is thus towards China, considered as power tutor, that the English will turn themselves to arrive at their ends. The opening towards China will take place in two phases, with a change of orientation very Net in the English strategy when they perceive local reality clearly. Initially, they multiply the signatures of treaties with China; most significant are:

1876 : the Convention of Chefoo where China grants a right-of-way English to Tibet; this agreement constitutes the first implicit recognition of the Chinese authority on Tibet by a western power;
1890 : the Treated of Calcutta which fixes the border between the Sikkim English and Tibet;
1893 : the “Tibet Trade Regulation” which authorizes makes it possible the British trade in Tibet and them to open a commercial counter with Yatung, in territory Tibetan.

These treaties legitimate the claims of Chinese sovereignty and its “right” to follow the foreign policy of Tibet. England admits a Chinese quasi-sovereignty because that goes in the direction of its own interests, but very quickly will become aware that China does not have any means to impose these agreements on Tibet.

the Tibetans intend to keep under control their territory and their choices and do not feel concerned by the conventions signed over their head; they thus refuse categorically to apply them. As soon as they understand that Chinese sovereignty is only nominal, the British change strategy and treat directly with Lhassa:

In 1899, a first attempt at Lord Curzon, Viceroy of the Indies, to establish a direct contact is gotten rid of politely;
In 1904, in front of impossibility of peacefully imposing their presence, the British launch an military operation in Tibet; carried out by the colonel Francis Younghusband, it officially aims at making safe the Empire of the Indies threatened by a possible seizure of Russia on Tibet. This operation leads to the occupation of Lhassa and the escape of the 13 {{E}} Dalaï Lama. The extreme brutality of this military action, marked by the massacre of defense Tibetan, will convince the Tibetans of the British intransigence;
a treaty signed in Beijing the April 27th 1906 makes it possible China to reaffirm its Suzeraineté on Tibet closed the abroads, whereas, in the movement of what was called the “Dépeçage of China”, the the United Kingdom allots to Tibet commercial and diplomatic privileges;
In 1907, the British impose the signature of the Traité of Lhassa which ratifies their presence in Tibet, materialized by a representation with Lhassa and three commercial bases, and constrained the Tibetans with the payment of an allowance. After having understood that the Chinese influence was only virtual, the British thus any more will not address but to the only Tibetans, recognizing the sovereignty of Tibet implicitly. This perception of the local situation by the British will be confirmed besides by the Anglo-Russian agreement of 1907, where it is referred to the Chinese suzerainty, and not with its Souveraineté;
In 1908, the British withdraw their troops of Tibet but continue, under the terms of the treaties, to exert a right to watch there.

Dismissal with a found authority 1904-1929

In 1904, the 13th Dalaï LAMA, that the British military forwarding of Younghusband had constrained to flee towards Ourga in Mongolia, is received by the Russian Khutuktu and representatives. But the Tsar, which carries out a war that it will lose against the Japan, cannot fly to the help of Tibet. Beijing relieves the 13th Dalaï LAMA which he shows of cowardice. The English will receive war damagees in sixty fifteen annual payments and will occupy the Vallée of Tchumbi, as long as the agreed sum will not be balanced.

Tibet is committed not to yield or be renting part of its territory without the agreement of Great Britain. No foreign power will be authorized to send official representatives or individuals to Tibet, whatever the reasons for their stay, that is to build roads, railways, to install the Télégraphe, to prospect or exploit mines, without the assent of London. The agreement is signed, with pageantry, in the throne room of the Potala, at the request of the chief of British forwarding. The troops can be withdrawn from Lhassa. The English will occupy during 75 years part of the territory Tibetan. This agreement, negotiated without the participation of the Chinese, is sometimes interpreted like an implicit recognition of the independence of Tibet by the English. The treaties passed with Great Britain restricted the sovereignty of Tibet however, this one not being able to authorize the arrival from abroad on his territory without the agreement of London; the opening of diplomatic relations with powers presenting a potential threat for the Empire of the Indies would thus have been very difficult.

In 1905, China undertakes the construction of a telegraph intended to connect to the Sichuan the town of Chamdo (Kham), an important node of communications. Beijing considers recoloniser the area and to exploit the mining resources of them. The Chinese surge causes a beginning of food shortage with Batang. The new envoy of Beijing, Zhao Erfeng, which there has just arrived, wishes to reduce the number of the monks considered as useless mouths. Animated by the monasteries gelugpas, which threaten of dead all those which would help the Chinese, rising gains all the areas of Kham. The Manchu general Zhao Erfeng invades is of Tibet with an extreme brutality. Its troops shave the monasteries, massacre the monks, decapitate the civils servant Tibetans and install of the Chinese in their place with the approval of the French and also that of the British. The eradication of Buddhism Tibetan and the colonization of Kham are the acknowledged goals of the company. Peasants of Sichuan must replace the Khampa S driven out of their ground. In 1906, 13th Dalaï LAMA leaves Ourga. The Chinese negotiate with the British the Traité of Beijing. Scalded by the disappointments which they have just wiped, weakened by the fall of the Balfour ministry in London, the English decide to show themselves reconciling with the Chinese. The convention of Lhassa is arranged. There will be no English occupation of the territory Tibetan. The war indemnity will be regulated in three times. The suzerainty of China on Tibet is reaffirmed. This last power regulates the sums due to the English by the Tibetans. The competitions of the great powers reinforced the supervision of China which weakened. Tibet became the toy of stakes which exceed it and which it cannot control. Smothering in the blood of the revolt of Khampas and the will posted by imperial China to colonize the area, with the agreement of the French and the British, marks a turning in the history of the Country of Snows. At the beginning of the XXe century, its future is deciding. Dalaï LAMA resides at Kumbum until 1908. In 1907, the Amban of Lhassa requires the dismissal of Youthog Phuntsog Palden shown to be the person in charge of the opening of the British markets in Tibet. A program of reform is elaborate. It envisages creation with Lhassa of a mint. The setting-up of an army and the reduction of the privileges granted to the monks. The recourse to Mandarin S is considered.

Zhao launches a batch of reforms in the territories under its control. The administration is shared between Chinese and Tibetans. The influence of the monasteries is reduced by prohibition to increase and the reduction of the number of their monks. Schools are open. The Servage is abolished. A civil statue is created. The taxation is modified. The Manchu currency and the money ingots are the only allowed ones like means of payment. The personal hygiene and the port of the Pantalon are imposed. The Chinese colonists are incited to settle in the area. Their marriage with Tibetans is encouraged… In short, the sinicization of the country is moving.

Dissatisfied with commercial competition that England in Tibet imposes to him, China prohibits the use of the rupee S Indians in the west of the grounds under its control and considers the creation of a bank with Lhassa.

In 1908, 13th Dalaï LAMA settles with the Wutai Shan (Shanxi). It receives many foreign visitors there and seeks to tie diplomatic relations. It wishes to approach France. For this purpose, he admits the opening of catholic missions in Tibet provided that the conflicts which would oppose them to the Buddhist monasteries are regulated by Lhassa. These attempts will remain without a future. Paris fears to dissatisfy London, Saint-Pétersbourg and Beijing. European stability militates for an agreement with the first two capitals. An estrangement with China would mortgage the situation of the Tonkin. And then, the economic contracts suggested by China are much juicier than those of Tibet.

The 13th Dalaï Lama goes to Beijing. One obliges it to bend the knee in front of Cixi, the empress dowager to mark his dependence. But it is not let intimidate. A decree restores it in its functions of Chapelain of the Manchu court. A second amban settles in Lhassa. The attempt at Chinese put hand is confirmed. New treaty sino-British signed with Calcutta. After stormy debates, the Convention of 1893 is confirmed. China is militarily guarantor of the implementation of the agreement to Tibet.

In 1909, the 13th Dalaï Lama turns over to Lhassa. It is gracious with the Tibetans and ignores the Chinese openly. The heart of the Chinese soldiers is black of rage, according to the expression of the one of them. The 13th Dalaï Lama creates an Office of the foreign affairs, embryo of a future ministry. A Chinese army enters in Tibet is saying to make respect the sino-British agreements. China actually intends to take its revenge, following the British aggression, and to affirm its authority on the Country of Snows. The second amban is relieved. He would have tried to negotiate with the entourage of Dalaï LAMA.

Dalaï LAMA claims the assistance of Saint-Pétersbourg. The ambassadors of Japan, France, Russia and Great Britain in Beijing are approached by emissary Tibetans. Japan questions itself. The other powers prefer to privilege their alliance with China.

The Chinese army of Zhao Erfeng enters in its turn in Lhassa. The intention of the Chinese is to stop Dalaï LAMA and to put at death three its ministers. Dalaï Lama is constrained to flee one second time. Units of the army Tibetan are sacrificed to stop her prosecutors. It takes refuge in India among British. In 1910, the Dalai Lama is relieved by the Chinese in scorning terms, right before the fall of the empire in 1911. A government prochinois is made up. The 9th Panchen LAMA, remained in Tibet, refuses the proposal of the Chinese to replace Dalaï Lama.

The steps engaged by Dalaï LAMA to request the intervention of the foreign powers remain dead letter. The English recognize new the Gouvernement Tibetan installed by the Chinese. The unstable situation of the sub-continent does not encourage them to risk a confrontation with the Manchu empire. The English oppose even a displacement of Dalaï Lama in Russia. As long as it will be on their territory, it will have to confine its action with the religious affairs. In 1911, the 13th Dalaï Lama benefits from her exile in India to initiate itself with the foreign politics. The idea to create a national army germinates in its spirit. It enters secretly in relation to resistance Tibetan and prepares an insurrection.

Zhao Erfeng is decapitated by the Chinese revolutionists with Chengdu.

In 1912, the 13th Dalaï Lama returns in Lhassa. Tibet benefits from the revolution of 1911 to call into question the Chinese presence on its territory and to expel the Chinese troops. Elected by Dalaï LAMA, Dordjieff (or Agvan Dorjiev (1853/54-1938)) goes to Russia to obtain the recognition of the independence of Tibet. The same step is taken near France and of England. All these efforts will remain vain. China being except play, the charts will be redistributed in Asia and the new zones of influence are not allotted yet. A premature recognition of the independence of Tibet would be likely to reduce the room for maneuver of the colonial powers by withdrawing it by advance to their appetites.

In 1913, an agreement of mutual recognition of independence is signed between the Mongolia and Tibet. The relations established between the two nations allow the routing of Japanese weapons of Japan towards Tibet while forwarding by Mongolia. The January 8th and the February 14th 1913, the 13th Dalaï LAMA, Thubten Gyatso, proclaims the independence of its country by a public proclamation and a speech remained famous. Conscious of the centrifugal forces which work the Tibet, it exhorts its people with the union under his banner, that of Songtsen Gampo to which it wants to be the heir.

In 1924, the Panchen LAMA takes refuge with Nankin. In 1929, the China agrees to recognize the authority of the Dalai Lama, but obtains certain advantages in exchange.

From 1929 to 1949

In 1929, Tchang Kaï-chek sends the abbot of the Yellow Temple of Beijing near the 13th Dalaï LAMA. This last accepts an exchange of representatives provided that China provides him weapons. The negotiations turn short. In 1930, an armed conflict between 2 monasteries of the Kham of which one is supported by the Chinese troops of a lord of the Chinese war. The Chinese are pushed back and the warriors khampas enter in Sichuan.

The 9th Panchen LAMA occupies a place of honor to the conference of revision of the Chinese constitution. The suzerainty of China on Mongolia and Tibet is pointed out there.

In 1932, a new attempt at Chinese conquest to the Kham on the initiative of a lord of the Chinese war. The territories lost vis-a-vis the Tibetans are recovered.

Panchen LAMA, named by China pacificatory police chief of the provinces borders of the west, is courted by the Chinese factions.

Diplomatic steps of Potala begin, including near SDN, but without result. Negotiations open with China to regulate the frontier problem. 13th Dalaï LAMA agrees to recognize the suzerainty of China.

In 1933, 13th Dalaï LAMA dies prematurely. It would have chosen to leave so that a younger Dalaï Lama is not present at the time of the Chinese intervention, as that was suggested.

Here some premonitory lines extracted from its will writes whereas Mongolia became a popular republic: It may be that one day, here, in the middle of Tibet, the religion and the administration are attacked simultaneously, of the outside and the inside. Unless safeguarding ourselves our kingdom, it will arrive that Dalaï Lamas and Panchen Lamas, the father and the son, the agents of the Faith, glorious Réincarnations is thrown to ground and their names dedicated to the lapse of memory. The monastic communities and the clergy will see their destroyed monasteries… The administrations of Three Large Kings Religieux (Tri Songtsen Gampo, Trisong Detsen and Tri Ralpachen) will be weakened. The civils servant of the religious and secular State, will see themselves seized of their grounds and their other possessions. And, themselves will have to serve their enemies, or to wander in the country like beggars. All the beings will be plunged in great difficulties, the days and the nights will sink slowly in the sufferings. Do not be traitors with respect to the religious community or of the State by working for another country only yours. Tibet is happy, and in comfort now. The situation is between your mains.

In this document, he insists on the need for maintaining good relationships of vicinity with the India, dominated by the English, and China, still nationalist. He exhorts laic and monk to make face against the dangers which threaten the country. China benefits from the vacancy of the capacity to join again the negotiations with Tibet. The authorities Tibetans recognize her supervision but hear that the army and the international relations remain in their capacity.

Panchen LAMA accepts a Chinese escort to return to Tashilhunpo.

In 1935, the 14th Dalaï LAMA is born in the Amdo.

In 1936, Panchen LAMA meets the regent with Jyekundo (autonomous Préfecture Tibetan of Yushu) and provides him indications to find the tulkou of Dalaï LAMA. In 1938, the Japanese aggression and communist victories force the government of the Republic of China to flee in Sichuan. Hundreds of civilians, frightened by the Japanese exactions, formerly take refuge in the west of China in territories Tibetans. Those from now on will be mainly populated of Chinese. A lord of Chinese war Moslem, My Bufeng, terrorize the populations of the Amdo on which it takes contributions.

1939 see the creation of the Communist party of Tibet by Phuntsok Wangyal.

In 1940, 14th Dalaï LAMA is finally established in its capital. A representative of nationalist China arrives at Lhassa. He will not play practically any part, except that to facilitate the return to Shigatse skin of Panchen LAMA.

In 1941, Tchang Kaï-chek goes to Lhassa where he visits the monastery of Drepung. 1942 see the creation of the office of the foreign affairs of Tibet. In 1943, a project of opening of a military road of provisioning enters India and China via Tibet worries Lhassa which retorts by expelling the representative of China. The office Tibetan of the foreign affairs prevents the Chinese nationalist government which it will have from now on to address to him. A kind of Ministry for Foreign Affairs is thus created in Lhassa.

The troops of Tchang Kaï-chek are on the point of invading Tibet starting from Sichuan to build the road. Nationalist China requires also the closing of the office Tibetan of the foreign affairs.

Heinrich Harrer, an Austrian mountaineer, escaped from the English prison camp of Dehradun, where he was prisoner of war, arrives at Lhassa. It succeeded in crossing the Himalayas and crossing the deserts of the central plate, which constitutes a true exploit. There will remain several years in Tibet. In 1944, Phuntsok Wangyal creates in Lhassa a secret organization of communist inspiration: “The Association of the Young Tibetans under Oath. ”

The regent accepts the opening of an English school with Lhassa, for the training of technicians in telegraphy and electricity. Under the pressure of the religious conservatives, it will close at the end of a few months.

The Tibetans would like to obtain from the English the participation of their country in the peace agreements which will put an end to the second world war. London is evasive. The Tibetans affirm their will of independence. In violation of the agreements of Simla, they require the possession of visas to the Chinese entering on their territory and claim to regulate the fate of the populations of the Kham and the Amdo under Chinese administration. Emissary of Tibet go to the opening of the constituent Assembly of China. They will be there at the sides of the representatives of the Amdo and the Kham under Chinese control. They will leave the Parliament before the end of work not to have to sign the act of allegiance in China. India obtains its independence and Great Britain disengages itself with respect to Lhassa. The viceroy of the Indies announces with the Gouvernement Tibetan that the British are not any more able to respect the agreements signed by its predecessors. The Indian Gouvernement is regarded as the heir to the agreements made by the imperial power. Lhassa refuses to recognize the rights asserted by New Delhi. The Tibetans have just attracted each other the animosity of their powerful neighbor of the south.

The representatives of Tibet sit with their flag among the delegations of 32 nations to the Asian conference side joined together with New Delhi.

1949, Mao Tse Toung triumph in continental China and founds the Popular republic of China. Tchang Kaï-chek and the nationalists flee with Taiwan.

Encouraged by the come to power of Mao in China, Phuntshok Wangyal and its “Association of the Young Tibetans under Oath” claim a change of government and the advent of a modern and democratic society.

The capacity of Lhassa retorts by deciding the expulsion of all Chinese and the signatories of the petition. The relationships to the Chinese authorities are broken. Raised shields and inopportune noises of boots accompany these measurements. Tibet makes application form to UNO. But it is diplomatically insulated. Nobody will support it. Moreover, this candidature would run up against the veto of the USSR.

From 1949 to our days

The takeover by communist China

In 1949, the popular Armée with release intervenes in Tibet, just after the fall of the Chinese nationalist government. In 1950, China announces what it calls the “release” of Tibet. In 1951, the Chinese army penetrates in Lhassa. By the Agreement in 17 points on the peaceful release of Tibet signed in Beijing the May 23rd 1951 by the delegation Tibetan, without the official agreement of its government, Tibet becomes a province of the China, officially controlled by Dalaï LAMA and the Panchen LAMA.

These events mark for Tibet the introduction of a new mode which places it under the dependence of the government of Beijing. However, this last lately delays the implementation of the communist reforms in the province under control, and introduces them only into the areas in the past integrated into Chinese provinces, pertaining to the historical provinces Tibetans of the Kham and Amdo. In 1956 begins with Litang in Kham a revolt from the Tibetans, which extends the same year with its other sectors, then in 1957 and 1958 with the Amdo, and in 1958 and 1959 with U-Tsang, the heart of Tibet lately integrated into the Popular republic of China.

At the same time, between 1957 and 1961, the Americans involved guerillas Tibetans, with an aim of the cold war.

The revolt of 1959

A rising of the people Tibetan begins in March 1959, following a rumor according to which the Chinese authorities would be about to stop the Dalaï LAMA. March 17th, 1959, the Dalai Lama, who feels his threatened life, decides to flee while crossing the Himalayas to join the India, accompanied by the members of the Gouvernement Tibetan, where it arrives on March 31st. The revolt is repressed hard by the Chinese army. According to a document presented like a secret report/ratio of the Chinese army: 87000 Tibetans would have been eliminated in the area from Lhassa^,^,^,^,.

Since, the 14th Dalaï Lama resides at Dharamsala. Taken refuge in India where joined more: 100000 compatriots Tibetans, it forms the Gouvernement Tibetan in exile as of 1959. The resistant ones - the Khampas , originating in the area of Kham - taken refuge in the mountains Nepalese and supported by India and the United States (in a strategy of damming up of Communism), will carry out an armed struggle against Chinois^,. In Tibet, the Panchen LAMA directs the government, before being relieved in 1965.

The installation of the “reforms” and the Cultural revolution

As from 1959, just after having repressed what it describes as revolt of the old privileged class of the Tibet old man, the Communist government sets up at Tibet a series of reforms, in particular the abolition of serfdom.

In 1959 - 1961 the “Grand step ahead” causes in Tibet like in other areas of China a Famine which makes tens of thousands of victims.

The Chinese engage in 1961 the collectivization of the economy Tibetan. Mao makes build roads and schools. According to Tibetans in exile, schooling would at that time have been made only in Chinese language, and the training of the Tibetan would have been prohibited. According to certain Western sources, tens of thousands of women Tibetans would have been forced by the force to marry Chinese colonists, and many others would have been the object of sexual slavery and Prostitution within the Chinese army.

In 1966, burst the Cultural revolution which reached the Tibet in August: : 20000 red guards with Lhassa are devoted to all the depredations and are fought in rival factions. Any religious practice is prohibited and the destruction of the monasteries continues. On a total of: 592000 monks and nuns, more: 110000 are tortured and put at died and: 250000 défroqués of force. The cultural objects out of noble metals are plundered or molten. More than 6000 temples and monasteries will be destroyed.

In 1970, the first popular communes are created. Collectivization is completed in 1975. The population Tibetan is subjected to meetings of rehabilitation of an extreme violence, going until summary executions.

The government Tibetan in exile estimates at 1,2 million dead Tibetans the assessment of repression Maoist between 1949 and 1979.

After Cultural revolution

In 1980, Hu Yaobang then General secretary of the Communist party visits Tibet. What it will discover will encourage it to promote a pragmatic policy in Tibet, asking for the withdrawal of thousands of Chinese Han frameworks of the Autonomous region of Tibet, and thinking that it was necessary to give the capacities to the Tibetans to manage their own businesses. Among his reform proposals, neglected by the Party, one can note: agreement of a regional autonomy in Tibet; shrinking of the superfluous executives; helps with the Tibetans for the breeding and agriculture; and to revivify the economy of Tibet by decreasing the fiscal charges weighing on its citizens. Unfortunately, this reformer favorable to the democracy dies of an infarction, on April 15th, 1989. Its death was an element major release of the Manifestations of the place Tian' anmen. The Tibetans remember Hu Yaobang like Chinese leader to only have to formulate official excuses towards them for the actions of the Party in Tibet.

Interdict since 1966, the Festival of the great prayer (Monlam) was restored in 1986, decision marking the official return of the religious practice to Tibet. That made it possible the 10th Panchen LAMA to find the important religious role which it had lost. If the festival of year 1987 finished in the joy, those of 1988 and 1989 were completed by violent demonstrations: the March 5th, 1988 and 1989, the Tibetans chose the last day of the Festival of the great prayer to protest their dissatisfaction bruyamment. As for that of 1990, it was cancelled due to martial law.

Since 1980, China stores in Tibet its nuclear waste.

The Chinese government showed the congress of interference in the interior matters of China and carried out in public 2 Tibetans and the judgment of 9 other Tibetans in front of: 15000 people. A few days later, a group of 30 monks of the Monastery of Drepung organize a demonstration with Lhassa on September 27th 1987. Many was arrested, imprisoned and tortured during several months. October 1st 1987, a group of monks of the Monastery of Séra organize a new demonstration which is transformed into violent riots. October 6th 1987, 12 Tibetans were killed during a peaceful demonstration, approximately 600 were arrested, imprisoned and tortured. The Chinese government granted to 10th Panchen LAMA the new role of stabilizer and regulator after these riots. Panchen LAMA which was maintained in Beijing returned then in Tibet with an aim of examining the situation on the spot. In spite of that, new demonstrations burst in Lhassa in March 1988. A little later on April 4th, Nagpo Ngawang Jigme condemned the attitude of the Tibetans violently while 10th Panchen LAMA avoided showing the 14th Dalaï Lama to be at the origin of the disorders. 10th Panchen LAMA had become the essential mediator between the Chinese Tibetans and Communist party. For this reason, the following day, he was officially rehabilitated.

From 1988, 10th Panchen LAMA was done more active. He sought to restore the use of the language Tibetan in the administration and he opened Buddhist institutes. Especially, he denounced the nonsense of some of the policies led to Tibet. In January 1989, it went to its Monastery Tashilhunpo with an aim of inaugurating a renovated stupa gathering the skins of the precedents Panchen Lamas profaned by the Red Guards. It made there a very incisive speech towards the Chinese Communist party, then died brutally on January 28th, officially of an heart attack.

In March 1989, the martial Loi is issued by the provincial secretary of the Communist party Hu Jintao.

The Tibetan question about the international scene

See also: lower Contenu=Voir the chapter “[[History of Tibet#Controverses]], [[Controversies]]” for a presentation from the respective points of view of the government Tibetan in exile and China.

The International commission of the lawyers was seized by the Tibetan question as of May 1959. This governmental organization having an advisory statute near the Economic and Social Council of UNO writes a first report/ratio which concludes that Tibet was a State independent in fact before 1950: it was made of a territory, a population and a government free of any foreign interference. According to this report/ratio, China would have violated the agreement in 17 points and would have made itself guilty of Génocide under Convention for the prevention and the repression of genocide adopted by the United Nations in 1948. A second report was published after investigation.

In September 1959, Dalaï Lama calls some with UNO with the hope which the organization takes finally a clear position vis-a-vis in China. Thanks to the support of Ireland, Malaysia and Thailand, Tibet has win. October 21st, the General meeting of UNO adopts a first resolution where she declares herself worried seriously and conscious of the need for preserving the elementary rights of the Tibetans.

In 1 960, after the publication of the second report/ratio of the International commission of lawyers, Dalaï Lama launches a second call to UNO. For the second time, the General meeting votes for a resolution noting the violation of the human rights and the international rules and putting China in residence to respect them.

December 18th 1965, UNO votes for a third resolution denouncing the continual violation of the basic rights of the Tibetans. India, which hitherto had always abstained from on the Tibetan question, voted it. But the silence of the Popular republic of China does not involve any measurement of coercion on behalf of the Member States of UNO.

In 1987, the Dalaï LAMA presents its Peace plan in five points for Tibet which proposes (1) the transformation of the whole of Tibet into a peace zone, (2) the abandonment by China of its policy of transfer of population which endangers the existence of the Tibetans as people, (3) the respect of the basic rights and the democratic liberties of the people Tibetan, (4) the restoration and environmental protection naturalness of Tibet, like suspension by China of its policy of use of Tibet in the production of nuclear weapons and to bury waste there nuclear, (5) the engagement of serious negotiations in connection with the future status of Tibet and the relations between the people Tibetan and Chinese.

The Nobel Prize of peace decreed to the Dalai Lama in March 1989 was the beginning of an international awakening of the urgency of a peaceful solution with Tibet; it also constituted an enormous encouragement for the whole of the people Tibetan.

The current administrative organization of Tibet

The totality of the Amdo and an important part of the Kham are annexed to the Chinese provinces of the Qinghai, of the Sichuan, the Gansu and the Yunnan. The remaining part of Tibet, made up of U-Tsang and a small portion of the Kham was called in September 1965 by the Chinese authorities “Autonomous region of Tibet”. Today China refers only to this area when she speaks about Tibet.

Controversies

Invasion-colonization vs. Release-Modernization

This section presents the two visions of the history, with an aim of having the point of view of each camp

For the government Tibetan in exile and the Occident: an invasion followed by a colonization

The Occident and the Gouvernement Tibetan in exile usually qualify invasion the entry of APL in Tibet in 1950^, the term of Colonisation often returns to stigmatize immigration with the Chinese colonists Han, their hand put on the economy and the political power as well as the influence of the Chinese culture at the detriment of the culture tibétaine^,.

According to in that the imperial tradition, the Popular republic of China would regard the people of the minorities as barbarians. It would feel invested a civilizing mission in their connection and will implement a policy which will comprise many features of traditional colonialism.

In Tibet, this policy results in an surge of Chinese colonists. It also has as a consequence child Tibetans sending in the area of Beijing, in order to initiate them with the culture han.

The argument frequently used by the Chinese according to whom the political and administrative executives of the Autonomous region of Tibet are very mainly Tibetans does not correspond to the real hierarchy in China. Indeed, the monopoly of the capacity is held there in the facts by the Communist party, largely dominated by Chinese of origin han, which is particularly true for the strategic post of regional secretary of the party for Tibet, which was always reserved for a member of this ethnos group.

For China: a release followed by a modernization

For the Chinese, the unification of China is a paramount idea. Compartmental, China knew dark periods: wars, famines were caused by fratricidal fights organized by the colonizing and invaders.

Tibet was not detached from China, belonged to the Chinese Republic, and the sovereignty of China on Tibet was recognized by all the foreign powers. In 1950, when the communist troops enter in Tibet, the Westerners do not oppose it. Independent India even declared in 1949 qu ' it recognized that Tibet belonged to China. With dimensions one of the Communists, like Shanghai and Beijing, one speaks about release (解放) of Tibet. With dimensions one of the nationalists, one considers that the totality of the Chinese continent, including Tibet, was taken by the Communists (陷共).

However, as in much of other areas of China, the wars and the Communists did many victims.

Integral part of China, Tibet was modernized very quickly, with started with the abolition of the Servage and torture. The central capacity devoted many appropriations to the development of the west and enormously of semi-skilled workers were sent for constructions.

The culture Tibetan is preserved by taking account of the requirements of modernity: the Tibetan is taught in nursery school, the courses of the college are in Mandarin and the students belonging to the nation Tibetan have no-claims bonus to return to the university (Positive discrimination).

The language Tibetan is respected by the Chinese state, even during the years Maoist. For example, the Tibetan is written on the currencies chinoises^,. The national radio of China (中央人民廣播電臺) addresses herself in language Tibetan since 1950. There also exists of nombrueses local chains of emission in Tibetan, for example: the Radio in Tibetan of the Qinghai Province is founded in 1952. The university of the ethnos group Tibetan, which is specialized in teaching of the culture of the language Tibetan, founded with Xi' year in 1951, settled in Lhassa in 1965. In 1959, the rate of illiteracy to the Tibet old man is 97%, this one moves back each year, currently the rate of schooling is approximately of 95%. In the schools of the autonomous region of Tibet, the lesson is bilingual In 2006, only in the autonomous region of Tibet, the state employs 10927 teacher of the language Tibetan in full-time. A new dictionary sino-Tibetan 《漢藏對照詞匯》 moreover leaves to China in 1976, just at the end of the Cultural revolution. Until now, in China, there exists hundred newspapers and re-examined in Tibetan, of which 23 are launched between 1949 and 1979. The officers work in Tibet are obliged to learn the Tibetan.

Being a communist country, the prostitution and the forced marriage are prohibited. The first law of marriage of R.P.Chine abolished the forced marriage radically, it to replace by a new system based on the freedom of the marriage, the monogamy, the equality between the man and the woman, and the protection of the legitimate interests of the woman and the child. This law applies to interior Tibet in 1950 and the Autonomous region of Tibet in 1960, just after the revolt of the old class privilege. In particular, to attend the prostitute is regarded as a dirty capitalist manners, was strictly eliminated during the years Maoist. Unfortunately, the time of post-Maoist, the state has more in addition to difficulty of controlling the prostitution, but the government always adopted an extremely hard repressive line at the place of the organizers of the prostitution. As for the Chinese soldiers risks to be expelled in the event of attending the prostitute. (Note on the veracity of the assertions: Certain elements contradict these assertions in particular concerning the prostitution and the practice of the forced marriage.,)

Currently in the autonomous region of Tibet, the chief and more than 70% of the members of the government are the Tibetans even.

From 1949 with modern Tibet, Chinese theses

This paragraph presents the Chinese theses. Here moderated History, but with interpretation pro-unification, such as a majority of the nationals of RPC would present it.

In the History, the Chinese Tibet and empire always had strong bonds, for example the function of first Grand LAMA (future Dalaï Lama) was founded by the emperor of Mongolian China Kubilai Khan (1215-1294).

Before 1959, Tibet was a feudal Théocratie, directed by the land great landowners and the priests. The majority of the rural population had a statute of Serf S or of Paysan S, with a minority of Esclave S. a summary and partial justice was returned by the lord or the LAMA, including/understanding torture and mutilations. The occident prefers to deny this Tibet old man, and to accept a harmonious company, turned towards the Bouddhisme.

Of 1840 with 1949, the wars with the colonizing countries and the civil war upset whole China. The provinces controlled by the foreigner were made the war, and Tibet yielded to the British colonists. Mao and PCC released the country from abroad. The current Dalaï Lama is the symbol of this aristocracy which yielded vis-a-vis the invader, a national shame.

From 1966 and until its death, Mao launched in all China the Cultural revolution. In all China, all that is cultural (religious buildings, books,…) was destroyed, in particular of the Buddhist temples in Tibet.

References

See too

External bonds

Tibet : Chinese sovereignty and human rights, white paper of the Chinese government.
ethnic regional autonomy in Tibet, white paper of the Chinese government.
the stake Tibetan at the XIXe century by Laurent Deshayes, Member of the Research center in International and Atlantic History (University of Nantes).
“To die for Lhassa, an ignored episode of the cold war”, by Philippe Hayez, Institute of Strategy Compared
“Chinese domination with Tibet”, by Philippe Couanon (qualified schoolteacher of history with the IUFM Meeting)
history of Tibet presented by the Chinese government, on the site the Daily newspaper of the People
“Which political solution for Tibet? ”, report/ratio of the French interparliamentary group of friendship n° 77 (2007-2008) - October 17th, 2007: version HTML, version pdf

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