Ancient legends

One of the monkeys to the Yalong river valley in the cave Qianxiu mercy Lime heart, a female devil do Shi Yin Yu plan to lure it said: “We combine the two!”

“I am a disciple of the Goddess of Mercy, was ordered to come here and practice Buddhism. If you combine, it will break my warning to” monkeys answered.

Female demons, said: “If you combine different me, I have to commit suicide because I fell to the former D doomed to the devil, you can not love me as husband and wife, I will surely be a demon future wife, gave birth to countless demons and devil-Sun. Time , the snow-covered plateau will be the devil in the world, thousands of lives were crippling people’s will. Therefore, I hope that you agreed to the request. ”

And female couples formed the devil will be Pojie, if combined with the female devil will be a major crime. Inner contradictions monkeys then returned to Mount Putuo, asked Guanyin Bodhisattva. Avalokitesvara said:

“This is God’s intention is auspicious Katherine. You can combine with her, the snow-covered plateau produce offspring, a great charity, as a Buddha, and should adjust themselves to see good-yong for speed demons to form couples and women.”

Witch partnering with the monkeys after giving birth to six Xiaohou, they love the character and not the same in their respective forest fruit Xinyi life. Three years later, when the monkeys went to visit their children who found their own reproduction to 500, forest fruit will be depleted, life miserable. Old monkeys will once again return to Putuoshan recourse to Avalokitesvara, and compliance orders from the Holy Hill Xumishan removed born grain seed, Saxiang earth, the earth does not have covered all the cereal farming. Monkeys because access to adequate food, shorter tail slowly, and can also speak, and gradually becomes a person, and this is the snow-covered plateau on the inhabitants.

Monkeys who changed the story of the Tibetan people in the widely circulated, and the oldest recorded in the book, a thorough murals painted on. Tibet Zetang is to take the “play of monkeys” and the name. Zetang of Tibetans will tell you: that the cave monkeys lived on the hill in the vicinity of Kampot.

Tubo Dynasty

Tibet’s history on the first Palace “Yungbulhakang”, is located 140 km away from Lhasa, the East is a Zetang town southeast near the Yalong river valley in the hills. It is the history of Tibet for the first Wang - Nie Chek Zanpu built. As a Tibetan text for the history of 1300 years, is more than the history of the past legends and text on the creation of mind after meeting.

Songtsan Gambo Tibet is known figures, people think that he is a history of Tibet has unparalleled achievements and prestige of the greatest leaders. Tibet is famous monuments, which houses the statue or painting of his performance he is the historical merits of the murals. Songtsan Gambo in Tibet’s history on behalf of Zanpu 32. Year 7 in the early 1900s, he merged with neighbouring various tribes, to complete the great cause of reunification of Tubo, established the first dynasty in the history of Tibet - Tubo Dynasty. Formation of the territory’s largest ever Tubo period. Lhasa become Tibet’s political, economic, and cultural centers, of a Tibetan text, the culture of China’s central plains region and the introduction of advanced production technology Tibet, and all the Songtsan Gambo.

Tubo Zanpuchisongdezan create a Tibetan monk Cengqiu the attendance of the Samye Monastery, the Samye Monastery title of the ancestral temple in Tibet, Tibetan history Chisongdezan was called after the second-Songtsan Gambo . The establishment of the Samye Monastery, Tibetan marks, the Tang dynasty, India, the three places in the religious culture in Tibetan to integrate Chisongdezan period. Langdama death, the old aristocracy Group Langdama son were kidnapped and Deng Yong Yi Song for the throne, the royal family began to split internally. Tubo civilians and slaves in the opportunity to launch large-scale uprising, in 877 AD rebel army captured Qiongjie, dug Tubo king’s tomb, from the total collapse of the Tubo Dynasty.

Sakya history

After the collapse of the Tubo Dynasty, Tibet, in a 400-year-long separatist war with the separatist unrest. The early 13th century, Genghis Khan gradually unified China, Genghis Khan’s grandson Godan use of local religious forces unified Tibet. After that he was in possession of Sakya local rise Sagya forces have become increasingly powerful, the Temple main Gongga Sagya Monastery in Tibet, Tibetan Buddhism sects in the most affected and then invite meeting agreed on the conditions of Tibet Guishun Mongolia . Gyaincain granted Gongga-possession rule 130000 powers. “10000″ is composed of about 10,000 tribal governance of a political group units. Mongolia became the ruler of Tibet territoriality.

Chen Di Kublai Khan in 1260, the awarding Basiba “Anointment; Division,” thanks-India, and take care of his mandate established by the central authorities in charge of the National Buddhism and Tibetan affairs of the administration of the local hospital system for the hospital, 1265 Basiba was ordered back to the possession, expansion of the North Sakya Monastery, the establishment of local management regime, “the Chin” and founded the Tibetan government Sakya dynasty. Sagya Monastery in Tibet’s Xigaze 60 kilometres southwest.

Sakya in Tibet local government in 100 years of rule after Momo zhubba replaced by the local government.

Pazhu regime

Pazhu history
Year 1322, the Tibetan history, an important figure as strong Gyaincain Qu 10th Pazhu 10,000-level. Year 1348, Gyaincain Shuaibing strong Qu Cai defeated Pakistan; scored Sagya Monastery in 1354, replacing the Sakya regime, establish control of most parts of Tibet Pazhu local government. , Qu Yuan Shun Di-closure Gyaincain as “Szeto,” given to him from generation to generation charge of the imperial regime of Tibet and credentials. Tibetan Buddhism to this time, the religious precepts of breakdowns, the monks corruption, gradually losing public support, and religious appeal. And the promotion of Buddhist monks should observe the precepts, the Reformation Tsongkhapa, by the strong support of Pazhu regime. Year 1409, Tsonkha in Pazhu subsidy regime, in all parts of Tibet Lhasa has launched attended by more than 10,000 monks summon the General Assembly, and be built near the Gandan Monastery in Lhasa. The establishment of the Gandan Monastery, marking the precepts advocate strictly Gelupa (Yellow Sect), the formal creation. From the year 1354 to 1618 to establish ended Momo zhubba dynasty of the 12-, 264 rule Tibet

Gaden Phodrang regime

Inheritance is the Dalai Lama and the Panchen Lama, China Everbright Gelug Sect of Tibetan Buddhism (Yellow Sect) Tsonkha founder of the cause of the two-camp followers, the fifth Dalai Lama in Tibet’s history of the important figures in his life across China Ming and Qing two Koreas. Year 1618, which overthrew the regime Gama Pazhu dynasty, Gama regime ruled Tibet only a short period of 24 years, but the ruling king of the Palestinian Khan guidance of dioxin Yellow Sect of the Yellow Sect policy to destroy oppression, the Year 1641, V the Dalai Lama and the Panchen Lama four deliberation, the response sent to Qinghai believe Yellow Sect of the Gushi Khan Shuaibing Entry Into Tibet, in 1642, the rate of Gushi Khan from the Qinghai Tibetan soldiers, the Gama Miediao regime. V Gushi Khan, the Dalai Lama’s supporters made the establishment of Gaden Phodrang regime, in the Yellow Sect of Tibetan society, the dominant position established. Year 1652, the Fifth Dalai Lama led Tibetan public official paternity leave Beijing more than 3,000 people, the canonization of the reign of Shunzhi emperor of the Dalai Lama V, India, and the full text of “Nishi comfortable Ephesians good from the world of the ordinary watts address Chek La La Salle but the Dalai Lama of India. ” “Dalai Lama” titles and the status of the Dalai Lama in Tibet by the central government formally confirmed, after successive Dalai Lama will be subject to the central government’s canonization, and then into the system. Year 1645, the Fifth Dalai Lama ordered to start renovation and expansion of the Potala Palace. From that time on until 1959, the Potala Palace, the Dalai Lama has been living as a personal history of engaging in political activity and places to fifth after the death of the 13th Dalai Lama, the Potala Palace in the building are dedicated to the red intrauterine.

Serf system collapse

Year 1895, the 13th Dalai Lama of Tibet’s political reign Prime Minister of Religious Affairs. British invasion of Tibet in 1904, the occupying Lasata 50 days, the 13th Dalai Lama fled to Qinghai. Year 1908, the 13th Dalai Lama to Beijing audience with the Emperor Guangxu Emperor and the Empress Dowager and canonized Cide.

1911, the establishment of the Government of the Republic of China after the Revolution of 1911, when five-colored flag, red, yellow, blue, white, black colored, that is, representatives of the Han, Manchu, Mongolian, Hui and Tibetan nationalities five. 1912, the National Government to resume the titles 13th Dalai Lama, the Dalai Lama to return to Tibet.

British Government and the Central Government in Tibet to develop direct relations. Therefore, in the 1913-1914 plan, held in India Simla, in Chinese, English and Tibetan representatives to participate in the meeting, during the meeting, the British representative of the pro-British McMahon and Tibetan representatives Yanza • classes McGREGOR Doje privately with the central government in carrying secret in the form of an exchange of letters in a designated on the map as long as 850 miles of the actual border line, the upper gate China, Luo Yu, Zayu three regions of 90,000 square kilometers of land is zoned into India. This single-handedly manipulated by the British colonialists, the Chinese Central Government for any session, the party did not recognize any of the illegal “McMahon Line” for the future of China-India relations to cast a shadow over the development.

And the 13th Dalai Lama, who is mentoring Jiushibanchan original Friends, the two regimes equality. 1923 because of tax issues, the two sides conflict, Qinghai Jiushibanchan fled to take shelter. 1937, Jiushibanchan died in Yushu in Qinghai Province.

1940, the National Government commissioned the Potala Palace in the 14th Dalai Lama Tenzin Jiaze the enthronement ceremony. 1949, the Nationalist government holding of the Kumbum Monastery in Qinghai, the 10th Panchen Erdeni of the enthronement ceremony.

David Curtis Wright (David Curtis Wright earned his PhD in East Asian Studies at Princeton University in 1993 and is associate professor of history at the University of Calgary)

A few years ago, a fairly prominent Tibetan called me from the United States and asked me to consider writing a book arguing that Tibet had always been a country independent from China. I replied that I could not do this because I do not quite see things this way.

During the winter semester of 2004 I went through Tibet’s historical relationship with China with a few very sharp history majors in a senior seminar at the University of Calgary. We read several important recent historical works and covered the basic contours of historical debate about Tibet. By the end of the semester our consensus was that the history of China’s relationship with Tibet is more complicated and nuanced than either the Hollywood crowd and the Chinese government care to admit.

I’ll briefly give some specifics here. The claim that Tibet has been part of Chinese territory ever since the Tang dynasty (A.D. 618-907) is questionable. This claim is based on a marriage between a Tibetan king and a Tang Chinese princess in 641. But this marriage did not necessarily reflect or imply actual union between Tibet and Tang China.

Further, Indian and Nepali cultural influences were both stronger in Tibet at the time than Chinese cultural influence, and Tibet had previously entered into an alliance with Nepal before the arrival of the Chinese princess. In fact, the Tibetan king’s Nepali princess was viewed as senior to the Chinese princess.

The contention that Tibet has always been a sovereign country independent of China is likewise questionable, and on several levels. First of all, the Mongols controlled Tibet during some periods of the Mongol empire, of which China was a part during the Yuan dynasty (A.D. 1279-1368). Secondly, beginning in the late 18th century Tibet was clearly and unambiguously under the military, political, and religious control of China’s Qing dynasty (1644-1912). Lastly, and most importantly, the modern concepts of statehood, independence and sovereignty emerged in recent centuries in Europe and should not be anachronistically and uncritically applied to premodern East Asia.

Tibet had de facto independence after 1911, but both the Republic of China (1911-1949; now confined to the Chinese island of Taiwan) and the People’s Republic of China on the mainland (1949-present) regarded Tibet as historically Chinese territory that would one day be brought back under Chinese control. The PRC used military force to make good on these intentions in the 1950s, and in 1959 the Dalai Lama’s government fled Tibet and took refuge in Dharamsala, India, where it has been in exile ever since.

So we come to the present. Ultimately, China’s retention of Tibet is not merely, or even mainly, a matter of history. Beijing has other pressing reasons for retaining control over Tibet, and the most carefully constructed and ingeniously argued historical scholarship will not convince Beijing to quit Tibet.

Beijing’s standard caricature of the Dalai Lama as a conniving “splittist” manipulator, a crafty poltroon who pursues political objectives under the cloak of religion while hoodwinking dizzy and gullible western spirituality keeners, is sheer poppycock. The Dalai Lama is committed to the non-violent struggle for greater autonomy for Tibet and no longer advocates outright Tibetan independence. But his sprawling geopolitical conception of Tibet is very difficult if not impossible for. Beijing to accept, and so the Tibet issue festers and drags on unresolved, to the frustration of both sides.

The Dalai Lama very likely did not instigate the recent violent unrest, but some other Tibetans less committed to non-violence might have. There are troubling indications that a growing number of young Tibetans are beginning to reject nonviolence, a dark and unsettling trend explored in the recent film We’re No Monks. More troubling still are reports by neutral and credible witnesses that the initial disturbances instigated by ethnic Tibetans in Lhasa in March were destructive, threatening, and virulently anti-Chinese.

Beijing’s constant refrain about Tibet is that what goes on there is a purely internal matter for China. And indeed it is, but Beijing’s sovereignty over Tibet does not, ipso facto, attenuate the human rights of Tibetans. It is incumbent upon China, as the only state actor in the current Tibet fracas, to take the lead in exercising considerable restraint. The whole world hopes there will not be another Tiananmen Square massacre in Tibet and that Chinese security forces will not over-react to the recent rioting. Excessive and vindictive state violence would only further inflame old antagonisms and set back the cause of intercommunal reconciliation and tranquility in Tibet for more decades.

What is more, the world would eventually find out about such state violence. Not even the Great Firewall of China can completely staunch the flow of information into and out of the People’s Republic. In the words of Boyang, a gifted mainland Chinese dissident writer and prisoner of conscience in Taiwan for a decade during the island’s long White Terror period (1947-1987), “Blood-stained hands can be concealed for a time, but not forever.”

Tibet is an inalienable part of China

quoted:http://news.xinhuanet.com/english/2008-03/25/content_7856372.htm

China is a unified multi-ethnic country and Tibet is an inalienable part of China. The Tibetans cultivated a close relationship with Han and other ethnic groups from the Chinese interior since ancient times.

In the 7th century, this relationship reached its peak when Srong-btsan Sgam-po (Songtsan Gambo, the king of the Tubo kingdom who ruled the Tibetan Plateau at that time twice sent envoys to the Tang Dynasty emperor to propose to Princess Wen Cheng who he later married. The Tibetans and Hans had through the marriage of their royal families and various meetings, formed close economic and cultural relations laying the groundwork for the ultimate foundation of a unified nation.

After Tibet became part of the territory of China in the 13th century, the central governments of the Yuan, Ming and Qing dynasties and the Republic of China, while assuming the responsibility of approving the local administrative organs, and deciding and directly handling important affairs concerning Tibet, maintained, by and large, the region’s original local social setup and ruling body, widely appointed upper-strata ecclesiastic and secular members to manage local affairs, and gave the Tibetan local government and officials extensive decision-making power. This played a historically positive role in safeguarding the unification of the country, but as the feudal autocratic rulers in various periods exercised an ethnic policy marked by ethnic discrimination and oppression, keeping the original social system and maintaining the power of the local ruling class for their administration of Tibet, they did not solve, nor could they possibly solve, the issue of ethnic equality and that of enabling the local people to become masters of their own affairs.

Even in the first half of the 20th century, Tibet remained a society of feudal serfdom under theocracy, one even darker and more backward than medieval Europe. The ecclesiastical and secular serf owners, though accounting for less than five percent of the population of Tibet, controlled the personal freedom of the serfs and slaves who made up more than 95 percent of the population of Tibet, as well as the overwhelming majority of the means of production. By resorting to the rigidly stratified 13-Article Code and 16-Article Code, and extremely savage punishments, including gouging out eyes, cutting off ears, tongues, hands and feet, pulling out tendons, throwing people into rivers or off cliffs, they practiced cruel economic exploitation, political oppression and mental control of the serfs and slaves. The right to subsistence of the broad masses of serfs and slaves was not protected, let alone political rights.

After the Opium War of 1840, China was reduced to a semi-colonial, semi-feudal country. Tibet, like other parts of China, suffered from the aggression of imperialist powers, which grabbed all kinds of special privileges by means of unequal treaties, subjected Tibet to colonial control and exploitation, and, at the same time, groomed separatists among the upper ruling strata of Tibet, in an attempt to sever Tibet from China. Therefore, the removal of the fetters of imperialism and feudal serfdom became a historically paramount task for safeguarding the unification of the country and realizing the development of Tibet.

The founding of the People’s Republic of China in 1949 ended the dark history of the semi-colonial, semi-feudal China, realized unification of the country, unity of ethnic groups and people’s democracy, and brought hope to the Tibetan people that they could control their own destiny in the large family of the motherland.

peaceful liberation laid the foundation for regional ethnic autonomy in Tibet. On May 23, 1951, the “Agreement of the Central People’s Government and the Local Government of Tibet on Measures for the peaceful Liberation of Tibet” (”17-Article Agreement” for short) was signed, and Tibet was peacefully liberated. The peaceful liberation put an end to imperialist aggression against Tibet, enabled the Tibetan people to shake off political and economic fetters, safeguarded the unification of state sovereignty and territorial integrity, realized equality and unity between the Tibetan ethnic group and all other ethnic groups throughout the country as well as the internal unity of Tibet, and laid the foundation for regional ethnic autonomy in Tibet.

In April 1956, the Preparatory Committee for the Tibet Autonomous Region was established in Lhasa, with the 14th Dalai Lama as the chairman, the 10th Panchen Lama the first vice-chairman and Ngapoi Ngawang Jigme the secretary-general. The establishment of the Preparatory Committee enabled Tibet to have a consultative work organ with the nature of a political power, and vigorously promoted the realization of regional ethnic autonomy in Tibet.

The Democratic Reform cleared the way for regional ethnic autonomy in Tibet. When Tibet was peacefully liberated, in consideration of the reality of Tibet, the “17-Article Agreement,” while confirming the necessity for reform of the Tibetan social system, provided that “The Central Government will not use coercion to implement such a reform, and it is to be carried out by the Tibetan local government on its own; when the people demand reform, the matter should be settled by way of consultation with the leading personnel of Tibet.” But in face of the ever-growing demand of the people for democratic reform, some people in the upper ruling strata of Tibet, in order to preserve feudal serfdom, and supported by imperialist forces, staged an armed rebellion all along the line on March 10, 1959, in an attempt to separate Tibet from China. On March 28 of the same year, the State Council announced the dismissal of the original local government of Tibet, and empowered the Preparatory Committee for the Tibet Autonomous Region to exercise the functions and powers of the local government of Tibet, with the 10th Panchen Lama as its acting chairman. The Central People’s Government and the Preparatory Committee for the Tibet Autonomous Region led the Tibetan people in quickly quelling the rebellion, implemented the Democratic Reform, overthrew the feudal serfdom under theocracy, and abolished the feudal hierarchic system, the relations of personal dependence, and all savage punishments. As a result, a million serfs and slaves were emancipated, and became masters of the country as well as of the region of Tibet, acquired the citizens’ rights and freedom specified in the Constitution and law, and swept away the obstacles, in respect of social system, to the exercise of regional ethnic autonomy.

The establishment of the Tibet Autonomous Region marked the full implementation of the regional ethnic autonomy in Tibet. After the Democratic Reform, the Tibetan people enjoyed all the political rights enjoyed by people of all other ethnic groups throughout China. In 1961, a general election, the first of its kind in Tibetan history, was held all over Tibet. For the first time, the former serfs and slaves were able to enjoy democratic rights as their own masters, and participated in the election of organs of state power at all levels in the region. In September 1965, the First Session of the First People’s Congress of the Tibet Autonomous Region was convened, at which the organ of self- government of the Tibet Autonomous Region and its leaders were elected, and the founding of the Tibet Autonomous Region was officially proclaimed.

The establishment of the Tibet Autonomous Region marked the establishment of the people’s democratic power in Tibet and the commencement of exercise of regional ethnic autonomy in an all-round way. From then on, the Tibetan people were entitled to enjoy the right to administer their own affairs in the region and, together with the people throughout the country, embarked on a socialist development road.

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