woodwork: norbulingka

The studios were situated on the floors between the stairwells; desks erected beside floor-to-ceiling windows allow artists to bathe in natural sunlight day in and out. Most of the desks were empty, save one. The man greeted us in Tibetan, and we spoke briefly, just long enough for me to learn that he once lived in a village near Lhasa, Tibet.

The Norbulingka Institute was built in the late 1980s to preserve Tibetan culture and artistic traditions. Read more about woodwork on their website:
http://www.norbulingka.org/index.htm?http%3A//www.norbulingka.org/woodwork/index.htm

photo of the day: deden tsuglagkhang

An empty chair rests beside the entrance to the main temple of the Norbulingka Institute, called the Deden Tsuglagkhang in Tibetan. The wind lifts and drops the sheer white curtain, exposing the massive gilded copper Buddha inside.

The Norbulingka Institute was built in the late 1980s to preserve Tibetan culture and artistic traditions. Read more at their website: http://www.norbulingka.org/

Jamphel Yeshi’s Letter

How many Tibetans must light themselves on fire in an act of protest against China’s repressive rule before the world stops to take notice? Thirty.

On Monday, a 27 year-old Tibetan man doused himself in a flammable liquid and struck a match, engulfing his body in flames as he sprinted 50 yards in the midst of an estimated 600 protesters. The method was the same as the 29 who came before him, but unlike those, Jamphel Yeshi’s self-immolation was set in a democratic nation, in plain view of a massive audience, and plenty of camera lenses and mobile phones captured his protest as soon as it happened. In the next twenty-four hours, the images exploded across the internet, and the story was seemingly everywhere—from news desks in Cambodia to the New York Times.

Since January alone, 18 Tibetans have self-immolated inside Tibet, but the world has seen no videos, merely pixelated cell phone images of a few of the 30 total incidents since 2009; evidence of China’s crackdown in Tibet. Jamphel Yeshi’s protest swept through the media seemingly as quickly as the flames that engulfed him, because he was visible—there was immediate access to images and witnesses, and no need to navigate the Great Firewall of China. On top of this, Jamphel Yeshi left a hand-written letter, penned on the 16th.

The fact that Tibetan people are setting themselves on fire in this 21st century is to let the world know about their suffering, and to tell the world about the denial of basic human rights. If you have any empathy, stand up for the Tibetan people.

We demand freedom to practice our religion and culture. We demand freedom to use our language. We demand the same right as other people living elsewhere in the world. People of the world, stand up for Tibet. Tibet belongs to Tibetans. Victory to Tibet!

In an NBC news report featuring a clip of Yeshi’s self-immolation, a professor in Hong Kong remarked that, while the Chinese government continues to offer “economic support” in Tibet, the Tibetan people are expressing that they want “more autonomy, better respect for their religion and culture.” This assertion is wrong on two counts.

First of all, many fail to express how the “economic support” hardly helps Tibetans directly, and comes at a devastating cost to freedoms of speech, religion, and movement. Likewise, infrastructure and development are contributing to catastrophic environmental issues that endanger Tibetan livelihoods in the region—these include changes in hydrology, loss of biodiversity, rampant mining and resource extraction, grassland desertification, and permafrost degradation.

Secondly, the Tibetan people are certainly not calling for “more autonomy” and “better respect for their religion and culture” because they possess neither respect nor autonomy from the Chinese government, only superficially. Each of the Tibetans who have self-immolated, along with countless others that have risen up in protest this year alone, have not called for more autonomy or respect; they have demanded freedom and/or independence, and the return of His Holiness the Dalai Lama to Tibet.

On Wednesday, Jamphel Yeshi succumbed to the burns that covered ninety percent of his body, dying in a hospital bed in India. That same day, Chinese President Hu Jintao arrived in New Delhi, India for the BRIC Summit, and a 20 year-old monk in eastern Tibet self-immolated and died—an indication that these tragic acts will continue.

Now that we know how many lives it costs for the world to take notice, the question remains, will people act?


More information: 

International Campaign for Tibet, Self-Immolation Fact Sheet:
http://savetibet.org/resource-center/maps-data-fact-sheets/self-immolation-fact-sheet

Stand Up for Tibet, Self-Immolation Fact Sheet:
http://standupfortibet.org/further-information/

Stand Up for Tibet, Get Involved: http://standupfortibet.org/

News and resources:

Lhasa Rising, the official blog of Students for a Free Tibet India (contains an alternate translation):
http://lhasarising.wordpress.com/2012/03/27/statement-on-the-self-immolation-of-a-young-tibetan-in-delhi-india-march-26-2012/

CBC News, Tibetan sets self on fire in New Delhi protest (graphic images):
http://www.cbc.ca/news/world/story/2012/03/26/tibetan-burning.html

New York Times Blog, Tibetan Activist Who Self-Immolated Leaves Letter Behind:
http://india.blogs.nytimes.com/2012/03/28/tibetan-activists-letter-explaining-his-self-immolation/

New York Times, India Tightens New Delhi’s Tibetan Districts on Eve of Summit:
http://www.nytimes.com/2012/03/29/world/asia/india-tightens-new-delhis-tibetan-districts-on-eve-of-summit.html?src=tp&smid=fb-share

New York Times, Tibetan Exiles Rally Around Delhi Self-Immolator:
http://www.nytimes.com/2012/03/29/world/asia/tibetan-exiles-rally-around-delhi-self-immolator.html

New York Times Blog Tibetan Who Self-Immolated in Delhi Dies:
http://india.blogs.nytimes.com/2012/03/28/tibetan-who-self-immolated-in-delhi-dies/?scp=1&sq=Jamphel%20Yeshi&st=cse

BBC News, Tibetan self-immolation activist in India dies:
http://www.bbc.co.uk/news/world-asia-india-17534104

Wikipedia, Immolations by Tibetans protesting Chinese rule:
http://en.wikipedia.org/wiki/Self-immolation#Immolations_by_Tibetans_protesting_Chinese_rule

Feels like Lhasa

Three young Tibetan men sit by the front window, clutching tingmo in hand, conversing in Tibetan as they dip the steamed bread into dishes teeming with meat, vegetables, and dried chillies. At the back of the restaurant, under a panoramic poster of Tibet’s capital city, Lhasa, four monks share a massive hot pot with individual bowls of rice, sipping from glass bottles of Mountain Dew between fits of hysterical laughter, wiping tears from their eyes with the edges of their maroon robes. It feels like Lhasa.

Chusum Restaurant’s eight tables are usually occupied by Tibetans feasting family-style on a handful of dishes, reminisce of the back-alley tea houses in Lhasa, where small restaurants are cubby-holed throughout the ancient Barkor district. A curtain hangs over their door, the air is thick with smoke pooling out of the kitchen, and Tibetan pop songs play through tinny speakers, while Tibetans congregate at a few dusty tables with benches to share tea or a steaming bowl of soup.

However, Chusum’s menu is more extensive than the average Lhasa Tea House, with a variety of delectable dishes like stir fried greens and mushrooms, ping (glass noodles) sautéed with green onions and bok choy, shogo khatsa (a signature Tibetan dish of potatoes and spices), mutton stir-fried with vegetables and dried chilies, all accompanied by a bowl of rice or tingmo—steamed Tibetan bread. Likewise, compared to the average Lhasa Tea House altogether devoid of a menu, Chusum’s picture menu offers the comfort of actually knowing what you’re ordering. The only exception is mystery dish #23, which remains nameless on the shiny, laminated menu.

Chusum has one more thing that you won’t find in the average Lhasa Tea House—a large photograph of Tibet’s exiled spiritual leader, the 14th Dalai Lama, proudly enshrined over the counter. Banned in Tibet, His Holiness’ image is rarely found in Lhasa, and its presence in McLeod Ganj and Dharamsala serves as a reminder of religious freedoms that Tibetans are denied in their homeland.

Chusum Restaurant (Tibetan: ཆོལ་གསུམ་ཟ་ཁང།), located on Jogiwara Rd. (near the main square), McLeod Ganj, Dharamsala, HP, India
Prices range from 40-200 Indian Rupees for dishes (USD $1-4)

Stand Up for Tibet

This morning, I awoke to images of monks engulfed in orange flames. One was walking, the other was sprawled out on the pavement. In another photograph, a monk lay face down on the ground, his maroon robes now blackened and charred. (Warning: graphic images) Continue reading

“Caught in Nepal: Photographs by Tibetan Refugees”

Skip your morning latte and donate a few bucks to this project, which gave cameras to Tibetans trapped in Nepal so that they could document their lives. Your donation will help publish the book.

Read more and watch a video here: http://www.kickstarter.com/projects/732122400/caught-in-nepal-photographs-by-tibetan-refugees

Tibetans have no legal status in Nepal. They are not allowed to own property or their own businesses and therefore lack the foundation to improve their opportunities. They are not allowed to register the births or marriages that take place within their families. Their children are not allowed to attend Nepali schools…Nepal is a dead end from which the refugees see no escape.

 

I have no affiliation with this book or the author, I just came across this online and wanted to share it with others.  Thank you.

Self-Immolation and Unrest in Ngaba, Tibet

On March 16, a 21-year old monk doused himself in petrol and set himself afire in an act of protest. Phuntsog, the monk, was reportedly shouting “some slogans about freedom when he did it,” and eyewitnesses revealed that police “extinguished the flames and were seen beating Phuntsog” (Reuters/ICT).

Three years prior, in 2008, there was a protest at the very same monastery, where at20 year-old Phuntsok Jarutsang least ten Tibetans were shot dead.  Sadly, Phuntsog was not the first monk from Kirti Monastery in Ngaba (Sichuan Province) to perform self-immolation–the first monk to do so was in 2009.  Tabe was protesting because the monks were not allowed to observe Monlam, a major Tibetan prayer festival, and “police open fired on (him) as he was surrounded by flames” (ICT).  He survived the immolation, but was detained and his whereabouts remain unknown to this day, over two years after the incident.

Unlike Tabe, Phuntsog did not survive. He died just past 3:00 am the next morning.

A protest ensued, where monks and lay people peacefully marched a thousand strong.  This was quickly quelled by Chinese forces, Kirti Monastery was surrounded and telephone lines were cut.  Tibetan monks in India received urgent telephone calls from Ngaba, reporting that Chinese troops attempted to storm the monastery on the morning of the thirteenth, and were “planning to forcibly remove all monks between the ages of 18 and 40″ (SFT).  There is fear that the standoff will result in starvation for the monks of Kirti, since eight hundred troops have blockaded the monastery, sealed the surrounding roads, and prohibited any access, according to Radio Free Asia.

This is not some Oscar-nominated film, this is the everyday reality for many Tibetans—no free speech, no freedom of religion, or freedom of movement.  The current situation in Ngaba is escalating rapidly, with the Chinese military intensifying their efforts.  Use your voice and your right to free speech–demand that the military cease the crackdown and release detainees by signing a petition, spreading the word, and contacting Chinese consulates and embassies to express your solidarity. Show China that the world is watching. Tell them, “I stand with Tibetans in Ngaba”.

For ways to take action, and a timeline of recent events, visit: http://www.studentsforafreetibet.org/article.php?id=2314

Further Reading:

Tibetans Defend Kirti Monastery (Radio Free Asia)

Monk immolates himself; major protests at Tibetan monastery violently suppressed (International Campaign for Tibet)

Monk sets himself alight on the anniversary of Tibetan protest (Free Tibet)

Stand-off in Ngaba: Tibetan Monks Need Your Help (Students for a Free Tibet)

Tibetan monk burns to death in China protest (Reuters)

Tibetan Who Set Himself Afire Dies (New York Times)

Tibetan Monk’s Self-Immolation Sparks Major Protest in Eastern Tibet (Students for a Free Tibet)

To Lhasa

Too anxious to do anything else, I spent the flight from Beijing to Chengdu with my headphones on, half-heartedly listening to music while staring intently at the television screen above me in an attempt to follow the unfolding drama. All of the passengers on the half-empty plane disembarked at Chengdu, and a handful of us waited at the gate to board once again. When I returned to my seat in the aisle, I found the entire plane was suddenly full of passengers traveling to Lhasa. The two seats that had been empty beside me were now occupied with a Tibetan man and his young daughter.  When he had walked up, the man was toting a girl’s suitcase—a black and white polka-dotted roller bag with pink ruffles and a cartoon character embossed on the bottom corner—with a matching lunchbox, darting his head back and forth to try to match the number on his ticket with the seat number. When they settled in next to me, I turned to him and asked where he was from, ཁྱེད་རང་ག་ནེ་ཡིན་པ། He explained that he was from Ngari, a region in Western Tibet, speaking with a thick accent. We spoke a little more in Tibetan, occasionally drifting into silence every few minutes as we waited for the plane to leave–in China, flights never seem to leave on time. His daughter remained silent, simply staring up at me whenever I spoke with her father. She asked him what time it was, and he urged her to ask me. I stumbled over my reply, my Tibetan felt rusty after two months with no practice, words slipped my mind and the pronunciations felt foreign as the words crept through my tongue and teeth and out of my mouth.

An hour passed before we began creeping towards the runway.  The plane had a camera attached to the belly of the fuselage, and the girl and her father watched, enraptured, as the white lines painted below us slipped past faster and faster until the heavy beast jerked upwards and soared into the sky. A few minutes later, he offered me a kumquat, a small orange citrus fruit that I had only ever tried once. ལ་མེད། ལ་མེད། I refused, as politely as I could. He offered and offered until I took one, at which point he told me to take a few more. They were not sour like I had remembered, as I bit halfway into the fruit I was surprised by its sweetness and the crisp aftertaste. Upon finishing, he offered me more, and we repeated the dance of polite refusal and acceptance once more, although I actually did want more. Long after I had finished them, I could still feel the taste of orange on my lips as if I had just bit into one.

I began writing in a spiral notebook, made from the pages of an old novel that I had found in Oregon, my new friend watched as I scratched words across the page in a curly cursive script. I asked if he knew English, he shook his head no. He picked up the notebook, opened to the first page and stared at the printed English words as though he could read. He kept staring, as if he could decipher their meaning with time, before flipping through the pages of handwriting to the blank pages in the back. He asked if I had written any Tibetan in it, I replied that I hadn’t, and he returned the book to me with both hands, delicately, as if it were a sacred offering.

The end of the flight was terrifying. The plane began descending between mountain ranges into a valley, while the clouds hung above us, obstructing the sun. We began dropping violently every so often, throwing passengers slightly up, out of their seats momentarily. I felt sick to my stomach and vigorously fanned my face with the airplane’s safety pamphlet from the seat pocket, hoping I wouldn’t have to make use of the white airsick bags. I looked to the man next to me to see that he had sunken down in his chair and was gripping the arm rests, knuckles turned pale, eyes clasped tightly shut. His daughter had also sunk down into her seat, and leaned into her father, eyes also shut. The plane’s camera had been turned back on, and one could watch as we descended over a river towards the strip of tarmac looming ahead, finally landing safely.

He turned to me and asked who was meeting me at the airport. I explained I was taking the bus, to which he replied that they would bring me to Lhasa. His friend had a car, he said, so we could go together. I refused politely, but he wouldn’t take no for an answer. At the baggage claim we stood together for a few moments until the rickety belt began moving. People began crowding around the belt, elbowing and pushing their way in to find their bags, and I quickly recalled the line-cutting culture of China. When I finally pulled my heavy backpack from the loud, rotating surface through the crowd of people to where we had been standing, my friend and his daughter were gone. Dizzy and disoriented from the altitude, I slowly made my way away from the baggage claim to the street outside, looking for them as I walked.  Defeated, I boarded the bus to return to Lhasa, having lost them in the crowd.

Around the Jokhang Temple

We walked out of the restaurant and onto the street filled with tourists, locals, and vendors selling various goods—hats to keep out the sun, prayer flags, fresh fruit, jewelry, incense, and thangka paintings, among other things.  When we turned left, I saw the Jokhang temple for the first time—painted red and white, adorned with gold decorations, it stood at the end of a long, modern plaza that was cleared in 1985 and reconstructed in 2000.  The Jokhang is Lhasa’s main temple, built around 640 CE.  Situated around the Jokhang Temple lies the Barkor, where Tibetan Buddhists come from all over Tibet to do kora, or circumambulations.  The Tibetan word Barkor is literally the name for the kora route around the Jokhang.

The areas surrounding the Jokhang seemed as though they were constantly filled with Tibetans, some in their traditional dress, some swinging their prayer wheels, or thumbing prayer beads while muttering prayers under their breath.  The Barkor was where Lhasa’s residents lived before the days of modern development, and doubles as a maze-like marketplace, overflowing with booths and shops selling various goods.  The streets and alleyways of the Barkor twisted and turned with seemingly no rhyme or reason, and it was easy to get lost or forget where your destination lay, which, in a way, made it all the more charming.

Around six or seven each night, the Barkor seemed to come alive.  In September, the sun was still up at that time, illuminating the front of the Jokhang with its last rays of light, and it seemed as though every Tibetan in town was out of work and doing their kora around the Jokhang.  In some spots where the walkway narrowed, people were cramped together, only able to move at a snail’s pace.  At these points, one constantly had to watch out for swinging prayer wheels, and dodge people as they performed full body prostrations.  In the front of the Jokhang, the air smelled of firewood, smoke, and incense from two of the four pyres that surrounded the temple, and ones ears were flooded with the sound of prayers being murmured and of people prostrating at all hours of the day—the sound of wood as it slid swiftly over concrete hundreds of times.  As the sun started to set, a fervor set in, and people started shutting up their booths for the day, while new people opened up shop—most of whom simply laid blankets out on the street and piled up clothes for sale in giant mounds.  The quiet daytime kora turned into a party of sorts each night, with people meeting in the street, vendors shouting prices, and people paying their respects around the temple.

As I walked towards the Jokhang Temple on my first day in Lhasa, it was as though everything was silently floating by in slow motion, every step taken became uncharacteristically leisurely and deliberate—there is something about the Jokhang that makes one stop and stare.  The air smelled of incense, the giant square filled with people shuffling about, moving between the pots of flowers planted in patterns throughout the vast courtyard leading up to the Jokhang.  There were Tibetans with flashes of red ribbons or large chunks of coral and turquoise sitting in their hair, donning exquisite chupas—dresses—and swinging prayer wheels in a clockwise fashion as they walked, muttering barely-audible prayers under their breath along the way.