Conflict in Tibet Research Paper

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Tibetan Conflict

Tibet has received much attention from the West. It is described as having a rich cultural heritage. It is viewed as being a victim of Communist aggression. It is hailed as a tourist destination. Each of these has some truth to it. But what is not always ascertained is the geopolitical importance of Tibet in Eurasian economics. Known as the "rooftop of the world," it contains in its plateaus a treasure trove of water, minerals, and energy (Samphel). For this reason and others, it has been the source of conflict and contention over throughout its long and storied history. This paper will discuss the history of the international conflict associated with Tibet and show how and why it has been depicted in various lights.

The documentary feature Tibet Situation: Critical by Jason Lansdell is a film that showcases the brutal oppression of Tibetans by the Chinese government. Its take is sympathetic to the Tibetan people and critical of the Chinese authorities who perpetrate these abuses. The film opens with a portrayal of Tibet as a peaceful, beautiful oasis that was invaded by evil Communists. The footage of the Communists and their lorries is in black and white and grainy and contrasts sharply with the colorful images of Tibetan monks praying and green, gorgeous hills and snow-capped mountains. Synthetic music plays over the invasion scenes, giving an eerie "invaders from Mars" feeling. The film notes that 1.2 million Tibetans have died as a result of the Chinese invasion of 1950. This is a staggering number. Why did China invade? Why did so many Tibetans have to die? Why were they tortured and/or executed?

The revolution that occurred in China in the 20th century was a violent one that opposed the ancient traditions of the mainland. War had become a business, and leaders like Mao Tse-Tung had developed a cult of personality. Chairman Mao in China during the Cultural Revolution attempted to secure his position and prestige through gangster-style tactics and bombastic and Marxist-inspired rhetoric. A confirmed ideologue for Communism, Mao insisted upon atheism for a nation whose religious practices ranged from Confucianism to Catholicism. Under Mao, religion was suppressed and a new vision of man was promoted. For Tibet, this meant cultural genocide, as Tibetan Buddhism was bulldozed in favor of statism. Tibetans were to be re-educated to think like good Communist Chinese -- or else expelled or executed.

But why had China invaded in 1950? The fact is, Tibet had always been a source of contention for as long as powerful groups could take what they wanted. The East India Company pushed into Tibet fearing that Russian Imperialists might get there first. Before then, Tibet had ruled over a portion of the Silk Road and even maneuvered to install a Chinese emperor in Xian (Tucci). The Tibetans were a fierce people at this time. But with the adoption of Buddhism, their ferocity began to turn to a more peaceful and contemplative attitude.

As Britain expanded into India, it saw Tibet as a buffer zone, or protection from Russian expansion, which it feared would threaten its "jewel" (Gratale 9). But now that Britain was in Tibet and so close to China, China began to view Tibet in the same way that the British saw it -- as a buffer: a layer of protection near its own borders from Western colonial powers. With the British now right next door, China decided to act, to take Tibet and restore a buffer zone between it and the West. From Manchu, China the declaration was simple: "Tibet is the buttress on our national frontiers -- the hand, as it were, which protects the face" (Samphel).

At this point the Dalai Lama had left Tibet. The Dalai Lamas had served as advisors to political leaders: they were like the spiritual element in the midst of political intrigue. But now, the Lama had abandoned his post and left Tibet without its Buddhist leadership. The "priest-patron relationship" disintegrated and Tibet was occupied (Samphel). But China was not resting well. It underwent a revolution in 1911 and the Manchu soldiers were expelled from Tibet following a Tibetan rebellion. The Dalai Lama returned to Tibet, finding order restored in the Tibetan people's favor. But in China, revolution was turning into gangsterism. Mao Tse Tung came to power and operated using the playbook of Joseph Stalin -- brutal, aggressive, and insane. Stalin advised Mao to ethnically cleanse Tibet in order to erase any possibility of future Tibetan rebellion (Chang, Halliday).

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Mao was not a brilliant strategist by any means, but rather an iron-willed and iron-fisted dictator with a great supply of young, vigorous men and women willing to follow his lead. It helped that he let them get away with murder (in fact, promoted murder), while making life miserable for everyone else who was not on his payroll. Mao's policies were great failures, like the Great Leap Forward. He apologized for these mistakes but the apologies rang hollow as he never corrected his attitude or his disagreement with the ways of the past and the traditions of his ancestors. So when he said things like, "The chaos was on a grand scale, and I take responsibility" (Johnson 551) it meant little when considered alongside the fact that he continued to cause chaos at every turn. His invasion of Tibet was no less than an exercise in suppression of peace for activity in violence and warfare. He not only sought to attack the Tibetans but to erase Tibetan culture and flood the area with Chinese culture. It was a policy of buffering through expansion and brutal oppression.

C.P. Fitzgerald stated that the "purpose of the Cultural Revolution [was] as a whole to eliminate the principal features of the old society, and in particular all that [had] the taint of foreign origin" (124). Because Tibetan Buddhism had emanated from India, it was considered foreign to Chinese culture -- the culture that Mao wanted to promote in order to keep his control over the empire. (Mao was a materialistic Communist, whose ideology was completely modern and fabricated as he went along. All he knew was that what came before him had to be replaced by what he cooked up in his own head.) Buddhism was a practice that Mao could not abide. Thus, it was not surprising to find that temples were destroyed in the wake of the 1950 invasion. The Cultural Revolution's platform was to crush the Four Olds: "old thought, old culture, old tradition, and old custom" (Zhang, Schwartz 197).

For that reason, the "three out of four main creeds" that were of foreign origin were marked for elimination when the Cultural Revolution began (Fitzgerald 124). Mao was not out simply to eliminate foes who had insulted or resisted him in the past -- he was out to purge China of everyone and everything that did not bow down before him. Thus, while in traditional Chinese culture, Chinese people could choose from "Confucian ethics, Buddhism, and the ancient polytheism known as Taoism," in the new Chinese Culture sponsored by Mao himself, the brilliant mind behind the Great Leap Forward that fell flat on its face and took millions down with it, the Chinese people could choose from the doctrine of Mao and the doctrine of Mao -- there were no other alternatives. Indeed, the old ways of ethics and philosophies had been dissolving for decades and were of lesser account in the 20th century than they had been in the past centuries before the era of modernization. Now, it was Islam, Christianity, Buddhism that were marked for death in Mao's mind. Essentially, the Cultural Revolution was a movement that was "deeply political [in] character" and not grounded in any real philosophy other than Mao's self-will (Woodstock 130). It was purely a business move to suppress Tibet.

Mao always liked to say that "there is no construction without destruction," which is why his forces were so destructive in Tibet (Johnson 555). By occupying Tibet, Mao could also boast of having a great military strategic position (even if he bungled all else in his domestic policies, he at least had this post). However, economically speaking, Tibet was nothing. Its cultural significance was found in its retention of Buddhism, but its geopolitical significance was far more important for far-reaching empires wishing to protect their vital interests either abroad or at home.

Because the West now had reason to rally against Communism during the Cold War and to oppose Communist nations, it focused on Tibet as a place where human atrocities were being committed (even though the West was committing similar atrocities wherever it secretly invaded using CIA men). The attention was part of a mission to bring bad light on China, and Tibet was a perfect opportunity to do so in the world of political gaming: the Tibetans were shown as peaceful, spiritual people and the Chinese as murderous, fierce monsters -- just as in the documentary by Lansdell......

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