Dolkar Tso Thanks Karma Samdrup's Lawyers

High Peaks Pure Earth and JustRecently have translated a blogpost by Karma Samdrup's wife, Dolkar Tso, that was posted online on her blog on June 26, 2010. Most of the translation was done by JustRecently here on this blogpost and High Peaks Pure Earth is grateful to JustRecently for granting us permission to reproduce the translation within the full translation below.

Dolkar Tso's blogpost was deleted shortly after it was posted but it was re-posted in full on the same day on Woeser's blog and the screenshot below shows us what the posting looked like:

"Praying" - A Blogpost by Dolkar Tso, Wife of Karma Samdrup

High Peaks Pure Earth has translated a blogpost by Dolkar Tso, wife of businessman and environmentalist Karma Samdrup, which was written on June 22, 2010 and posted on her blog on June 23, 2010. The blogpost is an account of the first day of the trial of Karma Samdrup which took place in Yanqi county, Xinjiang, but was online merely a few hours before being deleted.


The screenshot below shows what Dolkar Tso's blogpost looked like and was posted on Woeser's blog earlier today along with a full re-posting of the blogpost.

Lama Jigme Has Returned Home!!! by Woeser

High Peaks Pure Earth has translated a blogpost by Woeser that was posted on her blog a little earlier today, readers are encouraged to follow that link to see many photos of Lama Jigme that Woeser has posted.

High Peaks Pure Earth previously reported Lama Jigme's detention and is happy to learn of his release.


Lama Jigme Has Returned Home!!! by Woeser

Extremely unexpectedly, fortunately, joyfully, I have learned --

Labrang Monastery's Lama Jigme, having spent an entire half year in detention, was released on May 3rd and has returned home!!!

Last year on September 3rd, Lama Jigme was featured on a video that was made public. Alone and facing the camera he spoke for approximately twenty minutes showing his face, using his real voice and his real name, on events that had occurred in Tibet since March 2008 and gave a full testimony, expressing his hopes as an ordinary Tibetan monk. (see http://www.highpeakspureearth.com/2008/09/voa-video-testimony-of-labrang-monk.html )

Following Voice of America Tibetan Service's broadcast of this video testimony, Lama Jigme went into hiding for almost two whole months. Finally, not long after returning to his monastery, on November 4th, over 70 police suddenly surrounded his living quarters, took him from his quarters and detained him until May 3rd without any explanation and his whereabouts were unknown.

At present, more details are not known.

In short, offer prayers for Lama Jigme, he has finally returned home and is near his close relatives, back to his monastery days, wish him a good rest and a speedy return to health!

Offer prayers to all Tibetans who are enduring suffering!

Labrang Monk, Jigme, Arrested

A few weeks ago, we posted the video testimony of a monk from Labrang, Jigme. We have just learned that he has been arrested. At around 1pm on November 4th, Jigme was arrested from his quarters in Labrang Monastery. Approximately 70 armed police came to arrest him and there were also army trucks and police cars that removed him from his quarters with their sirens blaring.


Jigme's video testimonies were broadcast by Voice of America on 3rd September 2008 and he had been in hiding since then before recently returning to his quarters in his monastery. View his video testimonies here. At present nobody knows his whereabouts or what will happen to him in the future. Read articles about Jigme's arrest from The Times and The National.

A Sera Monk's Petition to Hu Jintao

In the mid-1980s, unsuspecting tourists to Lhasa suddenly found Tibetans thrusting crumpled pieces of paper into their hands requesting them to pass them onto the United Nations. Sometimes these documents contained names of prisoners and others, written in florid style, detailed human rights abuses and appealed for the UN’s intervention. Such appeals barely made the news and were often seen as no more than naive and misplaced hope on the UN.

High Peaks Pure Earth received a copy of a petition submitted to President Hu Jintao by a monk from Sera Monastery in Lhasa. The petition is the first detailed account of the incident of 10th March at Sera Monastery and refutes Chinese media coverage of the protest. The Tibetan version of the petition can be found on the Tibetan language website Khabdha. More information on Sera Monastery can be found here: http://www.thlib.org/places/monasteries/sera/

An Appeal Made to President Hu Jintao and Concerned Leaders Based on my Personal Experience of Suffering

I am a very ordinary student of the central seats of Sera and Drepung [monasteries], a centre for traditional Tibetan education that has become a blissful realm for the core psyche of all Tibetans. I have the desire to honestly express some of the present problems faced by the Tibetan monasteries that I have seen, heard and experienced. That is because I am a citizen of the nation and you people are the leaders who work for the welfare of the citizens.

Are we entirely responsible for the events of March 14th?

This year in March, trouble arose everywhere in Tibetan areas, principally starting in Lhasa and, through a series of tragic events, caused great loss of life as well as property for both the protestors and those protested against. I believe that the statement by the authorities that the cause of the incident is solely due to the instigations of the ‘separatists’ is an incomplete one. That is because such an approach of stubbornly laying all blame upon the Tibetan people is widely seen as being irresponsible among the intellectuals within the country as well as among the international community.

Otherwise, it may be asked why is it that the so-called ‘Splittists’, for their own selfish ends, disregarding the actual fate of the Tibetan people, were able to orchestrate the Tibetans both in and outside Tibet with such ease; and why were the Tibetan people who, according to the central government, are supposed to be enjoying a happy and enriched life that is akin to a change of heaven and earth, thought nothing of risking their very lives to be so ready and receptive to such separatist activities being promoted. Moreover, even though the government claims that under the instigation of the Dalai Lama, the leaders of the present protests were the monks of Tibetan monasteries led by Sera, Drepung and Ganden, yet in reality the real cause is the desperation we experience in our daily life, on account of oppression, fear and restrictions. It is a cry for freedom.

In the minds of senior monks who have been long term residents of monasteries studying the scriptures, and particularly the bulk of monk students, the causes and conditions of the current or the past and presently unfolding events need to be looked at from two perspectives.

The bullying and forcible expulsion of students:

For a monk to study Buddhism is the only way to seek one's ultimate goal. As it is clear from many hundred years of history, for us the large monasteries, with deep foundations in traditional education, like Sera, Drepung and Ganden, are the best educational institutions even in the present time. But for any monk, whether coming from far away or living nearby, the opportunity to study in these large monasteries is very rare because of governmental restrictions. Even for the small number of monk students in these monasteries they have been facing restrictions on their stay and experiencing expulsion campaigns even to the extent of their beddings being thrown out of their quarters by the officials. Such incidents are not a one-time matter. For example there have been many such incidents in the central seats of Sera, Drepung and Ganden monasteries, Serta Larung monastery in Kham (Sichuan), and Ngaba Kirti monastery in Amdo (Qinghai). Likewise the monastery management officials, assigned specifically by the government, randomly enter the monks' quarters for inspection. They not only whimsically search the quarters, but also indulge in countless acts that are irritating and insulting to us, such as stepping on beds and even beddings with their shoes on.

The spiritual relationship between a teacher and his disciples and forcing one to protest against one's teacher:

One of the many campaigns like this is the so-called "patriotic re-education campaign". In general, even though it is a very common phenomenon of life for a country’s citizen and a religious practitioner to cherish one's nation and love one's religion, the government, rather than protecting our faith, do not even have respect and forcefully order us to attack His Holiness the Dalai Lama, thus creating disturbances in the minds of the monk community. Consequently there have been many cases of quite a few monks being expelled from monasteries when they refused to write denunciations [against His Holiness]. For a religious community, such pressure is seen as the deliberate destruction of our educational opportunity and faith by the concerned authorities of our nation. What is His Holiness the Dalai Lama or what is our relationship with him? He is the human manifestation of Arya Avalokiteshvara in the form of a monk. He is the wish fulfilling jewel who in every life comes in the form of a human that bestows the elixir of compassion and wisdom in the clean clear hearts of all sentient beings in general, and feeble Tibetans in particular. The Tibetan saying, "If one possesses a wish fulfilling jewel then depending on it all of ones wishes will be fulfilled spontaneously" is quite true. He is truly the victorious wish fulfilling jewel or the Dalai Lama. Why does the government persist in forcefully making us attack His Holiness the Dalai Lama? For what reason is our faith and devotion being trampled like this? Why are obstacles being placed directly or indirectly to our educational facilities?

The Condition of Sera, Drepung and Ganden monasteries before the Cultural Revolution:

The education system of Tibetan monasteries that has at least more than one thousand four hundred years of history is the heart of Tibetan religion and literature (culture). Through a long history of ups and downs it has continued to the present. It has become like a heart jewel of this nationality which is quite backward in terms of material civilization. Moreover, due to the influence of Je Tsongkhapa, who was born in Amdo and studied in central Tibet, the development of Tibetan religion and literature received unprecedented encouragement and inspiration. This doctrine of Lobsang Dakpa or Gelugpa tradition refers to the attainment of extraordinary experience by him who, devoted to his teacher and much more devoted to the meaning of reality than to his teacher, through his profound analytical investigation and in-depth evaluation of this more than seven hundred year old Tibetan Buddhist culture by keeping the profound teachings of the Buddha and the Indian scholars as the base or reference point. He who had accomplished the path of scholars and siddhas, along with his immediate disciples, had newly established the monasteries of Sera, Drepung, Ganden, Tashi Lhunpo etc., which had a huge impact on Tibetan culture. Even at present the popularity of Sera, Drepung and Ganden monasteries is well known not only in Tibet but also nationally and internationally.

The Tibetan monastic educational impact from these three monasteries is not only great in the central U-Tsang area of Tibet. For instance, the all-knowing Ven. Jamyang Shepa Ngawang Tsundue, who established Labrang Tashi Kyil monastry which is famous in Amdo area, had studied at Lhasa's Drepung monastery. Similarly Kirti Khabgon, who established Ngaba Kirti monastry which now stands in Amdo Ngaba in Sichuan province, had also studied at Drepung monastry. Likewise Shar Kalden Gyatso, who established Rebgong Rongpo monastery in Qinghai province, had studied at Ganden monastery in central Tibet. In brief, for almost all of the famous Lamas and intellectuals of the Gelug sect in all three provinces of Tibet, namely Kham, Amdo and U-Tsang, their main alma maters have been Sera, Ganden and Drepung. Furthermore, even speaking in terms of schools of thought, those who have enrolled in these monasteries for study were not only Gelug tradition holders but also reincarnate lamas and monks from all other traditions such as Sakya, Kagyud, Nyingma, Jonang and Bon. (As I have lived and studied for many years in these monasteries, I am only mentioning Sera, Drepung and Ganden as examples here. Otherwise almost all other monasteries in all three provinces of Tibet, irrespective of their traditions, face similar problems).

The need to implement the policy of real freedom of religion:

To ignore a cultural tradition that accords with the actual interests of Tibetan people, who are spiritually devoted and culturally rich, while limiting the number and expelling the monks and nuns in general, and monk and nun students in particular, are practical evidence that the policy of religious freedom remains just rhetoric and not being put into actual practice.

Following the March 14th incident more than a thousand monks from Sera, Drepung and Ganden monasteries - centres of Tibetan Buddhist learning - were forcibly evicted and individual quarters ransacked at night by the hundreds of thousands of military men who forcibly entered into the monasteries by breaking all the doors of colleges and monks' quarters with weapons such as guns etc. in their hands. There were apparently many instances where pictures of His Holiness the Dalai Lama, cell phones, electronic calculators and money were lost or stolen. I was told that in some other areas of Tibet the military confiscated all the pictures of His Holiness the Dalai Lama, spread them out on a ground near the monastery, trampled them with their feet and then went away. Another surprising thing I heard was that vegetable-knives in the kitchen of some monks were also taken away. Later on we realized that those were taken as evidence to prove us as violent. In this way the monks were beaten, arrested and detained for more than six months. Even after their release they were not allowed to return back to their monasteries. While in the prison the monks made several verbal and written requests stating that they don't mind staying there as long as needed, but later send them back to their monastery where they study. But all their requests fell on deaf ears like stones thrown in the water. How true is the Tibetan proverb that says, "Tibetans are betrayed by hope and Chinese are betrayed by suspicion." In this manner more than thousands of ordinary monks, without protection and livelihood, suddenly had to stop treading on their chosen-path of life in, on account of fear, hardship and sorrow. Now, where will these monks, who, leave aside other things, were not even able to put their shoes on and just went out with their slippers during the time of their arrest by the military policemen from Sera, Drepung and Ganden, go? There is no monastery in one's native locality. Even if there is one, there is no facility to study. Where does such an ordinary monk – who has no monastery or individuals to depend on as his family members and relatives have died - go?

The law must not create obstacles but should instead suppport the survival and development of this Tibetan Buddhist tradition:

In this age of information, Tibetan monks also should be provided by our country a universal educational facility (opportunity), according to their choice, and not create obstacles to receive an education. Largely some of these depend very much on the services and opportunities provided and created by the government.

Firstly, the one child family planning policy has not only put the Tibetan nationality, which is small in population and large in area, in danger in terms of numbers, but it has also automatically limited the number of ordained population as well.

Secondly, the law that restricts anyone becoming ordained before eighteen years of age has closed one of the doors for a religious community.

Thirdly, because of the restriction imposed on the number of monks in many of popular monasteries with excellent Buddhist studies environment the opportunity to study has been curtailed for many monks who yearn for learning, just as a thirsty person yearns for water. On the contrary, I believe that counting people permitted to prostrate, to go for circumambulation, and to erect prayer flags as the representation of the enjoyment of freedom of religion (from the disk entitled "Tibet from its Historical Perspective" produced by the government) is a mere external gesture to deceive others but it displays one's real face rather than help benefit the actual work of our country and nationalities. Even while the path of the foundation of religious activities is becoming smaller and smaller every day as the younger Buddhist followers face problems entering the monasteries and face difficulty in getting opportunity to study even after entering the monasteries, reconstructing a few temples and giving Geshe Lharampa degrees etc., including many other activities, conducted by the authorities in the name of restoration of monasteries, are merely external displays. There is absolutely no definitive guarantee that such activities help sustain and develop this rich and profound Tibetan Buddhist cultural heritage. Compared to the period before the Cultural Revolution the Tibetan monastic population has fallen ten times: Sera had 9900 monks before but has merely 850 monks at present, Drepung had more than 10000 monks before but fewer than 1400 monks at present, Ganden had 5400 monks before but has less than 400 at present. According to the government, the present total number of the ordained population is about 74500 and there are more 1700 religious establishments. This is the figure only for the Tibet Autonomous Region. Compared to the monk population of the region, since not more than only ten percent of the monks are able to receive the opportunity to study, how is it possible for the monks who are ignorant about the philosophical tenets of the Dharma be able to preserve and develop this Buddhist tradition? How can we make this religious tradition in accordance with socialist society?

The Tibetan monasteries are the centres for the practice of Buddha Dharma:

It is a matter of great joy that the government has spent and is still spending a huge amount of money to restore the monasteries. Far more important than that is to help create an effective education facility in the monasteries and not create obstacles, and I will keep waiting with much hope and evidence that the bright rays of the Party’s policy of freedom of religion will shine on the actual life of the common people.

To look at Tibetan monasteries as mere museums is to set the standard too low. If that remains the case, then not only does it betray the conditions for the survival of the monasteries but it also goes against the need of establishing them in the first place. Why is there a need to establish a monastery? Because it is a traditional school or a spiritual practice centre where Lord Buddha's profound and sublime teachings - brightened by the works of many standard Indian Buddhist scholars and adepts led by the Six Ornaments and Two Supremes and further enriched by a unique Tibetan way of life known as Tibetan Buddhism whose fundamental essence is based on the view of interdependent origination and the conduct of non-violence - are studied. It is also a place where the genuine practitioners of this profound doctrine are nurtured. The external cosmetic displays, such as flying prayer flags, doing prostrations, circumambulating a temple, painting deities and constructing temples that are the outer expressions of some parts of the culture, cannot represent the survival and development of Tibetan Buddhism. Hence if the monasteries remain merely as tourist spots and museums, then there is no need for monasteries as there is no reason why the museums run by the government cannot serve the same purpose?

Distortion and the accusations of splitting nationalities:

We were really greatly hurt and disappointed by the fact that during the March 14th incident the official news media, based on a few people who appeared in the scene wearing monk-robes, propagated, not only nationally but internationally as well, by stating that Tibetan monks had beaten, broken into places, robbed and burned. For example, during the peaceful demonstrations by the monks from Sera, Drepung and Ganden on March 10th, 11th, and 12th,etc. thousands of military men, with lethal weapons, surrounded the monks who were tear-gassed and beaten. Such photos were nowhere to be seen. On the contrary, when the police sprayed tear-gas on the assembly of monks the monks tried to throw water on themselves to wash away the effects of tear-gas, but a distorted photo was shown saying that the monks threw water on the policemen. Similarly a couple of people, getting desperate and threatened by the overwhelming power of weapons, with rocks in their hands, were described as violent and aggressive. Likewise many incidents of March 14th have been distorted and propagated nationally and internationally. Even though such deceptive and short-sighted actions are a matter of real surprise and disappointment, this will be a temporary phenomenon as history will definitely clear everything. What I have heard is that presently whenever Han travelers see monks or even Tibetans traveling in buses in the cities around the country, the Han Chinese get off the buses. Alas, what strong distortion is being created by the government or its propaganda agents whose eyes of wisdom to see the effects of causality are blinded! More than a billion honest and diligent people of China have been deceived in such a way at once! As this ever present talk of national harmony and protection of the motherland continues what purpose is there, while talking of national unity, to spread such rumours and create dissension between the nationalities? Isn't this the real separatism?

The government must support in practice to fulfill the expectations of the people rather than merely talk about people's expectations:

In recent times what the government repeatedly expects from religious institutions is that this religion should be in accordance with socialist society. I believe that this is a really good idea. Any culture that remains separate from the service of society becomes devoid of essence. Likewise, religion also survives and develops for the benefit of society, and to adapt to the changing time and society not only has a strong connection with the prospects of religious activities themselves but also relates to the benefit of the general devotees. But it is not enough merely to say that religion needs to be in accordance with socialism. Rather, providing the devotees a meaningful freedom of religion or opportunity to study remains the crucial question of whether the above rhetoric will materialize into concrete action. Therefore, we hopefully await the time when through the farsighted wisdom and pragmatism of the concerned leaders, in the twenty first century bright rays of the central government’s policy of openness and liberalization will immediately fall on our actual cold life.

Finally, I pray that the stability of the Peoples Republic of China and the unity of the different nationalities may sustain without degeneration and the warm sunlight of freedom shines on all of China.

I have honestly and openly submitted the above mentioned problems, practically being faced by thousands and thousands of people like myself, to the higher authorities, working for the benefit of the people, for your reference and consideration. I hope this appeal will enable [the authorities] to see some of our fundamental problems in our actual day to day life. Nevertheless, since I was unable to receive an opportunity to study until I was seventeen years of age and on top of that due to my little knowledge and lack of inherent wisdom I might have been unable to express myself or I might have been unable to put into writing what I intended to write. In brief since this is merely an opinion of an ordinary citizen, please feel free to advise me if the higher authorities deem this an overstatement or if there are any conflicts with the views of the authorities.

Submitted by Ven. Gedun on October 7, 2008. Tashi Delek

Rendered into English by Pema Tsewang Shastri from the Tibetan original.

"How did my mother participate in the revolution?" by Woeser

This is a translation from Chinese to English by High Peaks Pure Earth. The original article was published on Woeser's blog on 26th January 2007 and can be viewed here. This is the first time that it has been translated into English. In addition to being a fine poet, Woeser writes moving prose and is an accomplished essayist.


Year: 2005

Place: Beijing

People: My mother and I. Below are my mother’s words.

The first time I saw Chinese people was maybe in 1952. They were Chinese people who were preparing to build the roads, carrying banners, whistling and holding various instruments. The adults all called them “Gyami Serbo”, meaning they were yellow Chinese as the clothes they wore were a yellow army uniform. Before that time we had heard about Chinese people, that they ate babies and were devils. So when the Chinese arrived at the village, children in the village were both frightened and excited and went fearfully and secretly to look at them. The interpreter was a Tibetan. He grabbed a young boy and asked him a question, the young boy was frightened and spluttered some nonsense that made all the Chinese laugh. The children were all surprised and whispered in each other’s ears: look, look, the laughter of Chinese people is the same as ours.

Our village is now Wu Yu Township’s Tashi Gang village which at the time belonged to our family Kangga. Kangga is the name of my father’s original family, and after my father lived apart from his family and established a new family, the new one was named Dejang. I was born into Kangga family in Wu Yu Township in 1943. Below Tashi Gang there was some wasteland where barley can not be grown, and it was all rock and sand. Later, during the period “Agriculture learns from Dazhai” a lot of energy would be exerted to reverse it from this state but barley still wasn’t to grow there. At that time, a great many tents of the construction teams were tidily pitched there, which gave us the feeling that they would be there forever.

The arrival of the construction teams was perhaps in 1953. At first they were all Chinese and later they enlisted some local Tibetans. The highway was built from Lhasa to Shigatse, but this is not the same road as the present new highway. The old highway being built at that time is on the whole not used anymore but can be used from time to time. In the past there had been an army depot near the village which was now abandoned.

The Han Chinese road workers wore blue so everyone called then “Gyami Ngonbo” meaning “Blue Chinese”. At that time, our Dejiang family had started to build a new house which later became Wu Yu Township’s village government, now it’s already been torn down. My father was the owner of Numa manor and would often receive dinner invitations from the road teams. Maybe because I had a nice appearance, my parents always took me along to attend these banquets. It was at these occasions that I ate fried peanuts for the first time. They were so fragrant and tasty that I could not help stopping eating. An official of the road team placed a bowl of fried peanuts in front of me, I was very happy and put the fried peanuts into the front pocket of my chuba. As a result, the chest part of my chuba was stained with oil. At that time I had just turned 10 years old.

Han Chinese people from the road teams often came to our home, and their translators were always Tibetans. My older sister fell in love with one of the translators called Gonpo Tseten, an Amdo Tibetan. He was tall and wore a peaked cap and a Mao jacket. The first time he came to our home, my sister fell under his spell. However our parents had already promised her to an ugly, dark skinned, big-nosed man from an aristocratic family in Shigatse. When he and his father visited our home, I had a good look at him whilst pretending to pour tea and then rushed to describe his appearance to my sister, who could not appear before them. My sister absolutely did not want to marry him.

The road team’s cook liked our family’s barley beer, so I would often take a servant and go and deliver barley beer to him. I was just at the age of being very curious and liked to look at strange things. On seeing them eat white rice with black peas it looked far worse than our food at home. The cook often repaid us with a bowl of Sichuan spicy bean sauce which doesn’t taste the same as Indian peppers and tastes very good. The bowl was white with red Chinese characters written on it, later when I fell in love with your father I saw that he also had this kind of bowl.

The road teams stayed at my home village for over a year, they had headquarters and a hospital. They even built a stage and a basketball court. The road teams would sometimes show films. The first time I saw a film my eyes opened very wide in amazement but I have forgotten what film it was that they showed, also I didn’t understand a word of Chinese. Propaganda teams would often come and perform carrying various coloured goose feather fans in their hands during their dances. I cherished these performances and after returning home would make these fans out of wool and learn their dances.

In 1953, my older brother came back from Lhasa. He had been sent to Lhasa very young and went to study in a private school run by Nyarongsha doctor. My brother is 6 years older than me, and at that time he was already very revolutionary in character. At home whilst 20 or 30 servants were eating he sat among them and said that he wanted to divide the land and animals amongst them. The servants all lowered their heads and smiled stealthily and must have all thought that the young Dejiang master was mad. My parents were very angry and later scolded my brother; they told him that if a flood flooded the whole village, it would not leave a dry rock but seeing as that situation had not yet occurred what nonsense had he been spouting?

At that time, my brother had already cut his hair into the revolutionary cropped hairstyle. He took a pair of scissors and to cut everyone’s hair. He cut the maid’s plait and he also cut mine. I didn’t agree to it and as soon as my brother cut my plait off with his scissors I could only cry and accept my fate. I was so shy, my family members called me “Gyami Go” meaning “Chinese head” and from then on I always wrapped my head in a scarf.

On the second day after the haircut, Han Chinese men from the road team came to our home to buy tsampa. The highest ranking official with a camera wanted to take a photo of me as soon as he saw me. So my photo was taken on the roof of the house. I was wearing everyday clothes and was leaning against the ladeng (Shigatse dialect, in Lhasa dialect it is called lazu and it’s a long narrow pole to insert a tree branch with prayer flags on the roof during Tibetan new year). Later, my mother saw the photo and was not happy, she said that I could lean anywhere but not against the ladeng.

The official who took the photo only had one eye. He always wore sunglasses with deep dark lenses so you could not see his eyes. The village children all wanted to see him without his dark glasses, one time they really saw him and in his blind eye’s place was something that looked like a crystal ball which frightened them all. Thinking about it, at that time among the Han Chinese it was he who looked like a devil so when he wanted to photograph me, I didn’t dare to refuse but when he took the photo I wasn’t even smiling a little bit.

At that time, the translator that came with them was not the Amdo one that my sister liked, it was a Dartsedo Tibetan called Palnor who later served as the Director of the district’s traffic department and is now retired. Sometimes we would bump into him on mahjong playing occasions. A few days later, he brought over the developed photo to give to us, he had developed a few copies.

Photo of my mother taken when she was a young girl
(Photographer: My father)

Soon after, I was taken to Lhasa by my brother to go to school. We lived in our Uncle’s home which was around near Meru Temple. My Uncle had been the governor of Pali County. When the PLA advanced into Tibet. he was Chamdo governor Ngapo’s bodyguard. After the Chamdo battle was over, he was also held captive by the PLA. I started to attend the newly established Lhasa Primary School but I missed home very much. When I received my Chinese woollen suit I cried out to go home but my brother did not agree to that and simply forced me to study almost one term. Then it happened that my father came to Lhasa for some work. I went back home with my father and gave the Chinese woollen suit to the servant’s son.

The happy days at home didn’t last long, my brother came back again after which he took me back to Lhasa again to continue studying at Lhasa Primary School. My brother was becoming more and more revolutionary and joined the Lhasa Youth Federation which was a very fashionable group at the time similar to a group of performers. Many young aristocratic boys and girls were part of their activities but I was still young and not interested in those kinds of things. I just wanted to go home. In 1955, my brother went to Beijing to study at the Central Institute for Nationalities. As soon as he left I returned to Wu Yu Township on horseback.

In 1956, my father was poisoned and killed. The next year my sister and I went to Lhasa and it would be many years before returning to Wu Yu. My sister was escaping marriage and I did not like the new stepfather. The two of us started to attend the Tibetan Cadre School which was a school for training Tibetan Cadres. It was at this point that I started to participate in the revolution.

VOA: Video Testimony of Labrang monk Jigme

The video testimonies from Tibet of Jigme, a monk from Labrang Monastery, were first broadcast by Voice of America's Tibetan Service on 3rd September 2008. Following the broadcast, Jigme went into hiding and has not been heard of since. Jigme's story was reported in English media by Associated Press on September 14th 2008. The original broadcast was in Tibetan so for the benefit of those of you who can't understand Amdo dialect, here is an English translation courtesy of Voice of America.

A Voice from Tibet: VOA Tibetan service exclusive video interview (Translation by VOA)

Venerable Jigme, a monk from Labrang Monastery in Amdo (Ch: Gansu Province) speaks about his experience following the widespread protests that erupted throughout the Tibetan areas of China in March/April 2008

This translation of the 20 minute statement is accurate in content but is not a direct translation of every single phrase, word, and figure of speech. References to the identity of Chinese security and detention apparatuses are translated from colloquial Tibetan and may not be technically accurate.

This year, on the 15th day of the second Tibetan month (March 22, 2008), after an assembly was over at the monastery, I went to the market. There I sat at the side of a taxi-stand and got a shoe repaired. As I was returning to the monastery, I received a call on my mobile phone. I looked at the phone, but there was no number visible. Suddenly a white vehicle appeared, and stopped in front of me. Four soldiers arrested me and dragged me into the vehicle. When I looked back, I saw a nun. I shouted "Ani! Ani! [nun, nun!] several times and made sure she saw me getting arrested. Once in the vehicle, they covered my head with a black cloth and handcuffed me. Then with guns pointed at my head, and my body pressed down, they took me to the armed police guest house.

The guest house is at the back of the local police station. There they removed the cloth covering my head but kept the handcuffs on. Afterwards, they searched my body and took my phone, wallet and everything. I was put on a chair with my hands tied at the back. A young soldier pointed an automatic rifle at me and said in Chinese, "This is made to kill you, Ahlos (derogatory term used for Tibetans by some Chinese). You make one move, and I will definitely shoot and kill you with this gun. I will throw your corpse in the trash and nobody will ever know." When I heard this, I was not terrified by the gun pointed at my head but by the thought that this man is not only a soldier or security personnel, but also a law enforcement officer, and here he is pointing a gun at an ordinary citizen and uttering such words…[it made me very sad….] as if my heart was shattered in two.

This is the case of a powerful nationality harassing and oppressing a small nationality, a big nation making weapons to kill a small nationality; if they are doing such things at the lower levels, it goes without saying that they are doing worse things to us at higher levels. The way they oppress and murder Tibetans, and can utter such words while aiming guns [at us], stunned me. By telling us that Tibetans could be killed and our dead bodies dumped in the trash and that nobody would know - we are not even treated like dogs and pigs. If other people's dogs and pigs are killed, there will be somebody to claim them. Then why won't Tibetans be claimed after death? We are ordered not to claim our fellow Tibetans’ bodies even after death. At that time, I realized that there is no racial equality.

During the detention, some of the many questions they asked me were, "Did the Dalai Lama instigate you? Did the Dalai Lama ask you to carry out this looting, burning and destruction?". "How do you view the Dalai Lama? " As for me, I am a follower of Buddhism. The Dalai Lama is like my life, heart and soul. In that I am not alone. For all the six million Tibetans, the Dalai Lama is their spiritual refuge in this life as well as the next. The Dalai Lama is widely respected for his tremendous efforts made towards world peace. He is the champion of world peace. He has established a path of non-violence. I totally reject their accusation that the Dalai Lama has master-minded acts of looting, burning and destruction. The Dalai Lama can never encourage such things. Even an ordinary monk like myself cannot urge anybody to burn, loot and destroy.

His Holiness the Dalai Lama is like the soul of the six million Tibetans. There is no way we can be parted from Him. As a Tibetan monk, historically, we have a teacher-disciple relationship. We must maintain this relationship. We have unwavering faith in the Dalai Lama. This was what I replied to the question of how I view the Dalai Lama.

After keeping us at the detention center for a few days, they took us to the jail. At the prison, the soldiers commanding us in Chinese ‘one, two, three’, as some of us could not understand Chinese, they scolded us - they would call us ‘animals', ‘fools’, and beat us with batons. When we asked why they are beating us, they reply, ‘you people cannot understand Chinese language’ and mock us. My question is: In the Charter and Constitution of the People's Republic of China, it is enshrined that, in the regional areas of different nationalities, the language of that particular nationality is to be used and that the regional nationality must be given the right to govern. Then why is that, in the Tibetan areas, instead of using Tibetan language, Tibetans are not only verbally abused as "animals" and "fools" but are physically beaten just because he does not understand the Chinese language?

There is no differentiation on the basis of one's actions or age. For instance, monks as young as fourteen and fifteen and as old as sixty and seventy year old were arrested. No difference is made whether they are involved in protests or not. We had no clothes on our backs nor shoes on our feet. Two monks would be tied together and put in the vehicle to be driven away. They are thrown in the vehicle like you would throw logs of wood. Even if some of them had their heads injured, and for some, their hands broken, they were all taken to the prison. Relatives or friends were not allowed to bring food, clothing or beddings. We had to huddle together to bear the cold. The reason why we were so severely beaten is solely because we are Tibetans. For that we feel extremely sad.

We were taken to a prison in Kachu [Linxia in Chinese]. All the prisoners there were Chinese and [Hui] Muslim Chinese. We were the only Tibetan prisoners. Everyday, with bare feet, we had to remove urine and excrement, and wash the floors. At the prison, we were forced to take off our monks’ robes and put on a layperson’s clothing. I am a Buddhist monk and it is humiliating to disrobe and put on a layman's clothes, and to be handcuffed and taken away, barefoot, in a vehicle. In the prison, the conditions were very poor - there was not enough to eat or drink and nothing to wear. There wasn't even a towel to clean the face.

I was kept there for one month during which time I was handcuffed in one position for many days and nights. During interrogations, I was accused of having contacts outside: with the Dalai Lama, Samdhong Rinpoche, and Ajia Rinpoche, and that I have to acknowledge that I have these outside contacts. Likewise, I was told that I have contacts inside with scholars and teachers. "You have been involved in activities and have led organizations. You have made calls to many outside provinces. What have you achieved from those? Where did you print the Tibetan flags? How many flags did you print? How many members are there in your group?" and "You have no choice but to accept these crimes". They would hang me up for several hours with my hands tied to a rope….. hanging from the ceiling and my feet above the ground. Then they would beat me on my face, chest, and back, with the full force of their fists. Finally, on one occasion, I had lost consciousness and was taken to a hospital. After I regained consciousness at the hospital, I was once again taken back to prison where they continued the practice of hanging me from the ceiling and beating me. As a result, I again lost conscious and then taken to the hospital a second time. Once I was beaten continuously for two days with nothing to eat nor a drop of water to drink. I suffered from pains on my abdomen and chest. The second time, I was unconscious for six days at the hospital, unable to open my eyes or speak a word.

In the end, when I was on the verge of dying, they handed me over to my family. At my release, my captors lied to the provincial authorities by telling them that that they had not beaten me. Also, they lied to my family members by telling them that they had not beaten me; they also made me put down my thumbprint (as a signature) on a document that said that I was not tortured. I had to stay for about twenty days at a hospital and spent twenty thousand Chinese yuan to get treatment.

On my return to the monastery, friends told me that 180 monks had been arrested. The monks had done nothing wrong. Our senior monk and the official lama (teacher) too were arrested. They were made to stand on the tip of their toes at night, and were beaten with the butts of guns on their back. The Chinese took pictures with their mobile phones as they were beating the monks on their necks.

I also found out that during the police and soldiers raiding the monastery, they stole religious statues, money, personal belongings and even foodstuff from the monastery and monks' private residences. It is apparent that the real looters and murderers are these soldiers of Chinese Communist Party. They engage in illegal acts and we are the ones who are arrested, beaten and tortured and killed.

Also, we are accused of aligning with the Dalai clique and instigating riots among the public. If there is real racial equality, freedom of expression and freedom of religion, then why are we not allowed to respect the figure for whom we have faith in our heart of hearts? Right in front of our eyes, they stamp with their feet on the picture of the Precious One [the Dalai Lama], break the picture frames with butts of guns, shred the pictures into pieces and burn them in the fire. We, being Tibetans and Buddhists, when we see the picture of our object of refuge being trodden under foot, and torn into pieces, we view these as irreparable acts. When Tibetans break a few windowpanes, they say that such acts caused hundreds of millions of Yuan worth of damage. How do you measure the damage caused to our hearts by seeing our most revered One's picture trampled under foot? The Chinese leadership says that the goal is to achieve a harmonious society, but at the same time continue to vilify the Dalai Lama, a figure that all Tibetans respect and honor as their spiritual head…..how can we begin to feel harmony when our values are denigrated and trodden on.

Monks are being beaten off and on all during this period. Not only that, monks who spoke to some reporters were beaten with batons and had their legs broken; on some, they used electric batons on their heads and in their mouths - the electric baton affected their brains and some have become disabled … sort of insane. We endured such torture. Now our main hope is that the international media and the United Nations' investigators come to Tibet and check on the real situation and then report on it after they assess their findings. This is our main hope.

The Chinese are telling us that Tibetans have done illegal things and are arresting and beating us, and even killing many people. Many people have fled to the mountains and dare not return to their homes and families. It will help if the world media see these things and report about them.

The Dalai Lama did not instigate us to do anything. His Holiness did not tell us to fight for independence. His Holiness never said anything of this sort. Many of us support the Dalai Lama's Middle Way approach and the process of solving Tibet's issue through peaceful dialogue. But we are sad about being extremely oppressed today. Today, I, as a witness to truth, am telling through the media, the story of Tibetans killed, undergoing torture in prisons, and about the countless who have been forced to flee to the mountains and are too afraid to return to their homes, so that the media can truthfully report on these situations. This is my hope.

Officers from the security office and secret service as well as work teams have visited my room in the monastery, and are keeping close watch on me. Even now here is one man purposely watching me. I am not allowed to go out, nor am I allowed to make phone calls. I have a thick copy of the Chinese Constitution to study; I am ordered to write a confession. While I am not physically in a prison, I have no freedom whatsoever.

These days there are a series of actions against us, not just in Labrang, not just in Amdo, but in Kham and central Tibet too. Many Tibetans are being killed, many oppressed and arrested. We heard that more than 200 Tibetans were killed and several thousand arrested. Still the beatings and arrests have not stopped. For us, access to news is blocked; we are not allowed to watch news or put up a satellite dish nor are we allowed to listen or watch news from the United States and other foreign countries. We are ordered to watch and listen to domestic broadcasts. We are told not to listen to foreigners nor to talk to them. As such, where is the freedom of expression? Where is the freedom of religion?

Tibetan people are undergoing all kinds of suffering. For me personally, I am a Buddhist monk at Labrang monastery. I was one of those arrested this year. I said this to the face of my captors: if you kill me, then that will be the end of it. But if I am able to go outside and get the opportunity, I will talk about the torture I went through; I will tell the people of the world as a truthful witness, about the sufferings undergone by friends and report these to the media.

Even when I was released, I was told not to tell that I was beaten; I was warned not to contact anyone outside. But I cannot just keep quiet about the tortures I went through, nor the suffering borne by friends. This is also my reason for telling you this today. Still there is a harsh crackdown taking place in Tibetan areas and restrictions on the movement of Tibetans.

These days, the authorities tell us to support the Olympic Games, but Tibetans around here are not even allowed to travel to Lanzhou, let alone go to Beijing to watch and support the games. We are not even allowed to go outside our own areas. Because of the Olympics, even all traditional festivals, celebrations and religious rituals have been banned.

There is a military presence everywhere. In the barn belonging to our monastery, they have made effigies out of straw and dressed them in Tibetan robes. The Chinese soldiers use them for doing bayonet practice. It seems that their enemy are the Tibetan people and the robe-wearing monks. Not all arrested Tibetans were involved in protests. Why are they stabbing their bayonets on the effigy with Tibetan dress as their military exercise? It is not just monks who are suffering as a result of the Chinese viewing Tibetans as their enemy…..even Tibetan staff members, students and the ordinary Tibetans…. all are suffering. This big government, big country, and big nationality is using weapons, tanks and cannons on a small, humble people such as the Tibetans. Thousands of soldiers are surrounding us. ‘Kill the Tibetans who are disobedient’, they order.

In this 21st century, the people of the world are walking on the path to world peace. The peace-loving people and the supporters of truth should expose China for blocking the media and restricting reporters from seeing what is going on inside Tibet. I would like the world’s press, the United Nations and human rights organizations to pay attention and find a solution to the current dire situation for the Tibetan people. You can pressure China to conduct meaningful dialogue with the Dalai Lama's representatives for a mutually beneficial solution to the Tibet-China issue. It is the hope and wish of the Tibetans inside Tibet to invite the Dalai Lama to Tibet. The Chinese Communist Party has stated that stability and unity are important goals for the nation. Now if both the Dalai Lama and the CCP work together to solve the Tibet-China issue through dialogue for the mutual benefit of both the Chinese and Tibetans, there is no reason why genuine and long lasting peace, stability and unity cannot be achieved.