Edexia for QCE Humanities

Response

The Dalai Lama states in his autobiography, My Land and My People that, "For many Tibetans material life was hard, but they were not the victims of desire; and in simplicity and poverty among our mountains, perhaps there was more peace of mind than there is in most of the cities of the world." (XIV, 1998). Religion has always played a significant role in the nation of Tibet. Bon religion had been the leading religion before the advent of Buddhism, as it was widespread in the land and had been a primal force which nourished, the culture, language and identity of the region (Arya, 2016). It was not until King Songsten Gampo, who ruled from 609 to 650 CE, brought Buddhism into Tibet facilitated by the influence of his two wives (Ganeri, 2007). Becoming the official state religion in Tibet during the eighth century, Buddhism religion is a part of many aspects of Tibetan life. So due to its geographical isolation, Tibet remained mostly untouched by secular influences for many years, and therefore the cultural and political life was largely centred on that faith. It was a country of its own, with its own language, flag, and currency, The Dalai lama who is considered a reincarnation of an enlightened being from Buddhist teachings, acted as a spiritual and political leader for the people. (Stock, 2014). This changed in the 1950s, when Chinese communists invaded Tibet. The Dalai Lama signed a 17-point agreement, which allowed China to control Tibet's internal security and foreign policy while the Lhasa government, led by the Dalai lama, controlled domestic matters (Heinrichs, 1997). However, this agreement ultimately served as a way Chinese took full control of Tibet. Hence, the Chinese occupation of Tibet significantly influenced, individual lives but also religious state relationship within Tibetan society.

When the republic of China was established in 1912, it introduced its first constitution, which explicitly stated that Tibet was one of its 22 provinces. The constitution and other laws formulated after, all stipulate that Tibet was a part of the Republic of China. (Embassy of the People's Republic of China in the Republic of South Africa, 2009). However, until Chinese troops entered the country in 1949, Tibet "governed itself without foreign influence, conducted its own foreign affairs, had its own army and operated its own postal system. Tibet enjoyed de facto recognition by its neighbour states as well as by Great Britain, with whom Tibet entered into a series of treaties regarding travel and trade". ( Canada Tibet Committee, 2021). This situation changed after Chinese invasion in 1950, forcing the 17-point agreement on the Tibetans on the 23 May 1951. (Kelly, 1999). "The argument meant that the Chinese would control Tibet's internal security and foreign policy, while the Lhasa government under the Dalai lama would largely control domestic matters." (Ryan, 2009). Following the agreement, the nation of Tibet was significantly affected as Chinese influence grew over the region.

When Buddhism became the dominant religion in Tibet and the people had religious freedom, approximately two-thirds of the population were monastic, living in numerous monasteries and nunneries, some of which housed thousands of monks. Most families sent at least one child to the monasteries, which provided a traditional way of life. "Lay people either lived in towns and small villages or lived as wandering nomads who grazed their livestock. Buddhism was integral to their lifestyle too, and many lay people were deeply religious." (Farrer-Halls, 1998). In an account by author Lowell Thomas Jr about his journey to the Dalai Lamas throne in Lhasa states that "Every Tibetan prays. Even five-year-old children commit long prayers to memory. The Monk prays hours on end daily, but the layman, too, often devotes two or three hours each day to prayer and meditation" (Jr, 1951). The 7th point in the agreement specifically, states that "The religious beliefs, customs and habits of the Tibetan people shall be respected, and lama monasteries shall be protected." (Central Tibetan Administration, 2019). However, this promise by China was not fulfilled but rather violated as, within a few years, the Chinese government effectively ended the dominance of monks and monasteries in Tibet. Thousands of monks were executed of arrested, and monasteries and temples across the nation were looted or destroyed. Of the 2,500 monasteries that existed in 1959 only 70 remained by 1962. A 97 percent reduction in less than three years. (Schaik, 2013). These Buddhist monasteries were essential components of Tibetan villages and where homes to a quarter of the population (Farrer-Halls, 1998), and vital institutions within Tibetan pastoral regions. (Samuel, 2012). They functioned as "universities, art museums, charitable foundations, landlords, and lending institutions." (Heinrichs, 1997) The destruction of these institutions hindered the teachings of Buddhist teachings and practices, leading to significant losses in education, cultural and spiritual aspects that were important to Tibetan society. In 1950s the Chinese then implemented schools "in central Tibet, both in cities and in rural areas. In Lhasa, the first state school was established in 1952. The teaching was in Tibetan, but the content was heavily influenced by Chinese communist propaganda" (Buffetrille & Tourbadre, 2022). This change in education likely led to younger people having different beliefs and practices. The Chinese government control over education could have helped them to control the population by spreading their communist ideology. The schools changed how Buddhism was understand and practised which also affecting society as a whole in Tibet.