Many years later, as he faced how the Dalai Lama became a political inconvenience for an increasing number of world leaders, the former emissary of the Dalai Lama, Gelek Rinpoche was to remember those distant afternoons when the poet Allen Ginsberg, the composer Philip Glass, the author Robert Thurman and the actor Richard Gere jointly planned fully-booked glamorous events for his Buddhist Jewel Heart organizations based in Ann Arbor, Chicago, and New York. At that time, the end of the Cold War was so recent that many notions lacked names, and in order to describe them, it was necessary to invent.
The belief of the Dalai Lama as a “man of peace” was pragmatically shared by all Western politicians, media and left-thinking intellectuals who depicted the people of Tibet as by nature honest, gentle and kind. This belief helped spread the perception of Tibetan culture as a compassionate and non-violent one, and of Tibet as a civilization where, under the Lamas, peace and happiness prevailed and that this condition of happiness could be taken up worldwide.
Just a few years before the end of the Cold War, the film Seven Years in Tibet featuring Brad Pitt posited that Tibetans revere life so much that they refuse to kill even worms and that the “Chinese are brutal; the Tibetans are gentle.” The Tibet activist and actor Richard Gere spoke of “Beijing’s savage oppression of the gentle Tibetan people.” Western media referred to the Dalai Lama as an apostle of world peace and happiness, and the idea that the Tibetan people are naturally peaceful became an obvious truth for all.
The rhetoric of the (cultural) genocide
In 2001, a few days before the International Olympic Committee met in Moscow to award the 2008 Games to Beijing, Gelek Rinpoche, acting as the Dalai Lama’s envoy for the occasion, approached the General Director of the International Olympic Committee and confident in the Tibetan struggle narrative that had gained good traction by then, demanded that the Games should be denied because “China has been executing a policy in Tibet of ethnic and cultural genocide against the Tibetan people, and intended to erase the Tibetan people from the face of the Earth.”
In 1959 after Gelek Rinpoche accompanied the Dalai Lama in his flight to India, both thought that in the near future China would totally exterminate the Tibetan race. In reports from 1959 and 1960, the CIA-funded International Commission of Jurists (ICJ) claimed that China was committing genocide in Tibet by eradicating the Tibetans through restrictions on religion that were destroying their way of life. A few years later the Dalai Lama mitigated his certitudes and admitted that China’s aim was not physical annihilation, but assimilation and subordination, stating that China “seems to attempt the extermination of religion and culture and even the absorption of the Tibetan race.”
Today it is historically irrefutable that there were substantial causalities in Tibet due to the vicious actions of Mao-era China, as there were throughout the country. However, there has never been credible evidence showing that physical genocide has been perpetrated in Tibet aiming at the extermination of Tibetans. Claims that a fifth of the Tibetan population was annihilated from 1959 to 1979 through executions, famines, imprisonment, and other means are without any evidentiary roots. Mao was at war with an ideology, not the nation of Tibetan people alone. Absent the nexus to physical genocide, a claim of cultural genocide becomes no more than a rhetorical construct, a conjecture in need of a name that would become the foundation justification for the Tibetan struggle.
The notion of cultural genocide in Tibet resonated in the West because it is a largely unexamined concept. Even where the phrase itself is not used, Western media reflexively alluded to the idea. For example, in late 2017, the US Congressional-Executive Commission on China, headed by Senator Marco Rubio, invited the actor Richard Gere as “someone who is knowledgeable about the political situation in Tibet” to testify before the committee. In his testimony, the actor stated that “under Chinese rule, the Tibetan language and culture have been suppressed”. In reality, the education system in Tibet has been tailored to the cultural specificities of Tibetans by developing primary level schooling in the Tibetan language and secondary level schooling on a bilingual basis, adding Chinese languages and supplementary English lessons to the curriculum. Gere’s assumed expertise in Tibetan matters has never been called in question because it fitted a definite agenda.
Others have posited that cultural genocide does not only mean killing, it also means limiting births among Tibetans. A lawyer who headed the US-based Tibet Justice Centre advanced such allegations, and the Dalai Lama stated that China is “forcing strict family planning rules on my people” in order “to make us a minority in our own land.” The fact is, family planning and the “one child” policy, however, even where coercive, were part of China’s policy over the entire Chinese territory for decades, and not just imposed on Tibet.
Some Tibetan leaders in exile and Western NGOs claimed that “Tibetans are not even permitted to undertake routine religious activities”. They asserted that 6,000 monasteries were destroyed before or during the Mao’s Cultural Revolution and that “the handful of surviving monasteries are being used as public toilets and barracks while monks and nuns in Tibet have been forced by the Chinese to defecate on religious objects”. Such claims are anachronisms designed to imply that a second Maoist Cultural Revolution is ongoing in Tibet. Yet mass participation in routine religious activities is evident to even sceptical observers and the occasional tourist.
Western journalists reported that in Tibet many hundreds of Tibetans prostrate themselves at temples daily, while US human rights officials visiting Lhasa saw pilgrims crowded in front of the Jokhang, one of Tibet’s most important temples, to perform ritual worship. They do not challenge China’s claims that every year more than one million people visit the Jokhang. As for the major monasteries on the Tibetan plateau, Western reporters have noted that the there are now 300 more lamaseries and temples in the Tibet than existed in the region before 1951. Again, such figures are not disputed.
Chinese state efforts to preserve Tibetan cultural accomplishments and popularize Tibetan culture by creating venues for its development are ignored in Western discourse because such efforts conflict with the idea of cultural genocide in Tibet. Rather, exile Tibet leaders and Western NGOs reject performing arts in Tibet as inauthentic and have stated that “in this calculated cultural genocide the Chinese make every effort to remove any vestige of Tibetan character in the performing arts.”
Even artists educated in contemporary Tibet who emigrate to India, such as Gongkar Gyatso, are spurned as polluted. Exiled Tibetan authorities are unhappy that the main trend in Tibetan art, in or out of Tibet, has been modernistic. They consider religious scroll painting to be the only authentic Tibetan style, and disapprove all other painting styles produced by ethnic Tibetans as being corrupted by Chinese influences. The reference to the arts and cultural genocide is a classic nationalist juxtaposition of the inauthentic in “occupied Tibet” to the “pure” preserved culture of the exiles and allied Western-based NGOs. One exponent of those NGOs is the New York-based Tibet House, founded in 1987 by Robert Thurman (father of actress Uma Thurman), actor Richard Gere and composer Philip Glass (among others). Ironically, in the fields of literature, architecture, art, film, and music alike, Chinese intellectuals and artists have been turning more and more frequently to Tibet as a source of inspiration.
Lhasa, like many large cities around the world, has abundant outlets for prostitution, gambling, and drugs. Exiled Tibet leaders and Western NGOs try to attribute such “vices” found in Tibet’s cities to cultural corrosion due to the Chinese presence. The Washington based International Campaign for Tibet, represented by its main public exponent, the actor Richard Gere, has stated: “We are concerned that more and more young Tibetans are being tempted by the very worst aspects of Chinese culture.” However, none of the “vices” complained of are specifically Chinese, and might equally be attributed to the influence of “the West”. While exiled Tibetan leaders and Western NGOs object to the cultural impact of the Han-Chinese in Tibet, they are usually much less concerned about the Western influence on traditional Tibetan culture.
Even the late Elliot Sperling, an expert on Tibet and passionate supporter of the exiled Tibetan cause, observed that “within certain limits China does make efforts to accommodate Tibetan cultural expression” and “the cultural activity taking place all over the Tibetan plateau cannot be ignored.” Other supporters of the exiled Tibetan cause, including Tibet scholar Professor Robert Barnett and German Green Party leader Antje Vollmer, also recognized the inaccuracy of the cultural genocide claim.
It has been said that the notion of genocide is marked by conceptual confusion, often compounded by its rhetorical and populist use on the part of those seeking to inflame and stigmatise social and political discourse. It is equally common for nationalists to deploy a charge of cultural genocide against changes they oppose in traditional lifestyles. The Dalai Lama often states that he is concerned most of all about the preservation of culture. His main international alliance, however, is with politicians in the US, a country whose hegemony plays a major strategic role in eroding traditional cultures, including in Europe, China and Tibet.
The unanimity on pacifism
But let’s go back to the few crucial days before the International Olympic Committee met in Moscow in 2001 to award the 2008 Games to Beijing. Gelek Rinpoche approached the General Director of the International Olympic Committee as envoy of the Dalai Lama, and claimed that there “has not been one single terrorist incident in all the 50 years of the Tibetan struggle for independence”. The dogmatic stance on non-violence was always effective in obfuscating memories and attracting consent. Yet Gelek Rinpoche must have remembered the bombings in Lhasa, the large-scale armed revolts, the guerrilla warfare, the large quantity of weaponry airdropped by the CIA, the gangs of rioters that burned dozens of policemen and killed hundred of civilians, the hate campaigns demonizing opponents of the Tibetan government in exile, seen as antagonistic to the authority of the Dalai Lama, the oppressive measures against the Dorje Shugden religious practice banned and considered heretic by the Dalai Lama, the related series of dynamite blasts in the Tibetan Dartsedo and Lithang counties driven by hatred of Dorje Shugden practitioners, the endorsements of terrorism by the largest Tibetan exile organization, the Tibetan Youth Congress (TYC) and its extreme nationalist slogans, like “no Chinese in Tibet is innocent”… while the Dalai Lama encouraged others to use such expressions to make himself look more conciliatory in comparison.
In fact, exile leaders have only in the last few decades claimed that nonviolence is essential to Tibetan culture and underlies Tibetan strategy. While the Dalai Lama gives a speech every March 10 to mark the 1959 Lhasa uprising, his first mention of nonviolence in that speech only came in 1988. And it was only in 1996 that the Tibet Parliament in Exile adopted nonviolence as a fundamental principle of the Tibetan Government in Exile.
Over the years, the Dalai Lama propagated its “middle way” approach of Tibet as an autonomous region inside China, with the use of such terms as “peace” and “non-violence”, affecting compassion and benevolence in order to gain international empathy and support. Looking beyond the conciliatory words and charismatic smile, however, it is not difficult to find evidence that the exiled Tibetan leadership has been willing to both threaten and resort to violence, and to carry out violence under the guise of non-violence. In truth they have never abandoned their ultimate goal of “Tibetan independence”. This undisclosed intent is explicitly reflected in all known Western-based NGOs advocating for human rights in Tibet which openly proclaim “Tibet Independence” (or “Free Tibet” or in the Tibetan language “Rangzen”) as their ultimate objective.
The image of a pacifist Dalai Lama facing a belligerent China has obstructed any settlement of the Tibet question. It has reinforced the idea that a “Free Tibet” can only be possible if China disintegrates. It has allowed Western elites to demand that because the Dalai Lama is perceived as a “man of peace” China has to negotiate with him unconditionally, which it would not do unless he first accepted Tibet as an inalienable and legitimate part of China. Because he refused to do so, the Chinese government linked him to hostile Western forces who seek China’s dismantling.
However, in recent years, the massive economic power China has become has made the Dalai Lama a political danger for an increasing number of world leaders and nations, who now shy away from him for fear of inciting China’s ire or endangering economic relations with China. Even Pope Francis, considered an audacious religious leader, reportedly declined a meeting in Rome with the Dalai Lama. And President Donald Trump, who might be expected to endorse the decades-long US efforts to destabilize China and to back US-based NGOs active in propaganda campaigns for human rights in Tibet, suggested that financially supporting the “Free Tibet” cause is a “waste of money”. Of late, even the Indian authorities hosting the Tibetan leadership and the Dalai Lama have cancelled important commemoratory events with him.
In reality, the Dalai Lama’s persona impedes a compromise for as long as the discourse prevents differentiation between his religious and political roles and the narrative remains a binary one which idolises him as peaceful and demonizes China as the brutal perpetrator of a cultural genocide in Tibet. China has over the last three decades relaxed draconian and cruel Mao-era rules, by opening the door to private sector capitalism. With its adoption of capitalistic mechanisms, China has accumulated immense financial assets which are today vital to the nourishment of the worldwide economy, particularly in Western countries that have accumulated huge debts.
Also over the last three decades, China has relaxed the draconian Mao-era rules on religion by allowing individuals to practice a religion of their choice. There are now significantly more adherents of Buddhism than members of the Communist Party – there are 90 million members of Communist Party of China, compared to some 250 million Buddhists and 200,000 registered Buddhist monks. Additionally, the Chinese president, Xi Jinping, is constantly moderating his attitude to Tibet and Buddhism, among other reasons because his wife is profoundly Buddhist.
The reverence for (non)-violence
When in 2001, Gelek Rinpoche approached the International Olympic Committee to protest against the 2008 Olympic Games being awarded to Beijing, he must have remembered the distant years before the Chinese invasion in 1951, when the Tibet was ruled by aristocrats, clerics, and manor owners and had a brutal social hierarchy and a system of serfdom similar to pre-feudal times; he must have remembered the distant year of 1959 when the Dalai Lama and two of his brothers enrolled by the CIA, along with other clerics and aristocrats, launched a large-scale armed revolt against officials stationed in Tibet and massacred local Tibetans who supported Chinese communism. The Dalai Lama was not only well-informed of the action but gave it his active blessing. Years later he wrote in his book My Spiritual Autobiography: “Every one of them is armed to the teeth, and even my personal cook is carrying a bazooka, with his waist belt full of ammunition. He has been well trained by the CIA…”
After the Dalai Lama fled to India, escorted by his entourage of clerics and aristocrats, he reorganized an army and waited to fight his way back to Tibet. In 1960 in Mustang, a county in northern Nepal, he rebuilt an anti-Chinese guerrilla force. In 1962, with support from external powers, he built a Special Frontier Force composed of mainly Tibetan exiles, most of them from aristocrat families. From 1961 to 1965, these forces sneaked across the border 204 times to harass Chinese border troops and Tibetan civilians. According to disclosed US archives, the Dalai Lama first established contact with the US government in 1951. During the armed rebellion in Tibet, the CIA not only sent agents to help the Dalai Lama and his entourage of clerics and aristocrats to flee but also purposefully trained militants to support his forces and airdropped a large quantity of weaponry.
On September 21, 1987, the Dalai Lama made a speech to the US Congress, calling for Tibetan independence. On September 27, in the square of the Jokhang Temple, a group of lamas shouted separatist slogans, attacked police, and injured many civilians. On October 1, a small gang of rioters raided the police station on Barkhor Street in Lhasa and burned seven cars, leaving dozens of policemen injured. The rioters proclaimed that the Dalai Lama was fighting for Tibetan independence. They demanded the support of spectators and the general public and threatened personal retaliation against those who failed to join them. On March 5, 1988, during the Monlam Prayer Festival, a gang of rioters stormed into local Party and government offices and police stations around Jokhang Temple and Barkhor Street, smashing and burning cars and shops, leading to 299 police and civilian casualties. From March 5 to 7, 1989, Lhasa witnessed another riot in which one policeman was shot dead, 40 others were injured, and 107 shops, 24 government offices, primary schools and neighbourhood committees were destroyed. On March 11, 1992, nine Tibetan separatists attacked the Chinese embassy in India with firebombs.
The (non)-violence around the Olympic Games 2008 in Beijing
“The Olympic Games in 2008 in Beijing will be a symbol of peace, friendship, and progress, which is welcomed and cherished by all peoples” commented the International Olympic Committee in 2001, during the ceremony awarding the 2008 Games to Beijing.
In May 2007, the Tibetan independence movement, including exiled Tibetan leaders and Western NGOs supporting them, held a meeting in Brussels and agreed on a strategic plan to launch a campaign to boycott the 2008 Beijing Olympic Games. Later, two NGOs in the US (International Campaign for Tibet and Students for a Free Tibet) and two in India (the Tibetan Youth Congress and the Tibetan Women’s Association) advocating for human rights in Tibet put forward a proposal for an uprising in Tibet, believing the 2008 Olympic Games was the last chance to achieve Tibetan independence. They decided to take advantage of this occasion while China was the spotlight of international attention before the start of the Olympic Games.
On January 4 and January 25, 2008, Tibetan independence activists held press conferences in New Delhi, releasing proposals for this uprising, spreading the news on more than 100 websites, and encouraging the instigation of constant large-scale uprisings for March 10, 2008, the date corresponding to the anniversary of the uprising in 1959. On March 10, the Dalai Lama made a speech, urging his followers within Chinese territory to engage in violence. On the same day, the Tibetan Youth Congress (TYC) made a statement, claiming that it would “now seize a most important opportunity never before seen in our struggle for independence – the upcoming Olympic Games,” and that it would “spare neither blood nor life for Tibetan independence.”
Uprisings took place in Tibet four days later than planned, on March 14, 2008. That day, a mob converged in the downtown area of Lhasa, assaulting innocent bystanders with weapons including rocks, daggers, and clubs, smashing and looting vehicles, shops, banks, the Telecom business offices, and government properties, severely disrupting social order, and causing heavy losses of life and property. During the violent incidents, there were over 300 cases of arson, while 908 shops, seven schools, 120 houses, and five hospitals were severely damaged. Ten bank branches were looted, at least 20 buildings were burnt to the ground, and 84 vehicles were torched. Most seriously, a total of 18 people were burned or hacked to death, and 382 people were injured – 58 of them seriously.
After these incidents, the Dalai Lama himself released a declaration through his personal secretariat, describing the riots as “peaceful protests.” On March 16, he said in an interview with BBC that he would not ask the rioters to stop because their demands came from the Tibetan people, and he had to respect their will. In the meantime, the Tibetan Youth Congress (TYC), passed a resolution to “immediately organize guerrillas to infiltrate China for armed struggle.” The head of the TYC claimed that they were ready to sacrifice another 100 Tibetans to reach complete victory.
Western NGOs advocating for human rights in Tibet, and in particular activists from “Students for a Free Tibet” engaged in a series of sabotage activities directed at the Beijing Olympic Games. They interfered with important ceremonies, including disrupting the torch-lighting ceremony in Greece, and attempting to grab the Olympic torch during the torch relay in various countries, provoking a strong reaction from the international community and a pandemonium at the International Olympic Committee in Lausanne, as its General Director, Urs Lacotte, revealed during a lunch at the edge of Lake Geneva, explaining how the Committee did not foresee such an organized outbreak.
The main claims of the activists were: China continues its crackdowns on freedom of religion in Tibet; China is using the Olympics to misrepresent the unique culture of Tibet as Chinese, as it has chosen an endangered Tibetan animal, the Tibetan antelope, as one of its Olympic mascots; China has failed to follow the call of the International Campaign for Tibet to end human rights abuses in Tibet and negotiate a peace agreement with Tibet’s exiled leader, the Dalai Lama…
The self-immolation marathon after the Olympic Games 2008
After the Western media coverage of riots in Tibet in 2008, in which the Dalai Lama was identified as a peacemaker to whom China refused to talk, the proportion of journalists who saw China as the world’s biggest threat doubled. Time magazine named the Dalai Lama the most influential person in the world and the Western general public saw the Dalai Lama as the most respected world leader. The notion he is a pacifist was so pervasive that it circulated from the West to China for some months.
Following some success in drawing media attention during the Beijing Olympic Games incidents, the exiled Tibetan leadership began to encourage Tibetan lamas and lay followers inside China and India to engage in acts of self-immolation, leading to a series of such incidents in a number of regions. This ongoing campaign started in 2009 but had its roots in a few isolated cases that began around 1998 outside Tibet.
The US-based NGOs stated that self-immolation acts by Tibetans were an assertion of the Tibetan identity in the face of “cultural genocide”. This proclamation, however, disregarded the fact that suicide is forbidden in Buddhism. The campaign was heavily exploited around the world and praised by NGOs advocating for human rights in Tibet, but also by NATO-backed think tanks. These included Freedom House, whose specific role is to monitor freedom of the press around the world and which ranked Tibet as the worst possible place, saying self-immolations were the result of a lack of freedom. However, the most extreme illustration of the alliance of the US government in the self-immolation campaign can be seen in the documents of The Congressional-Executive Commission on China (www.cecc.gov). This body promotes the self-immolation strategy aimed at achieving “Tibetan freedom” and the Dalai Lama’s return in Tibet, and sees the collapse of China as an implicit goal.
In some cases acts of self-immolation were exploited to support fundraising activities, particularly in the US, and to obtain governmental subsidies for NGOs or the exiled Tibetan leadership, with wide support from cultural exponents like Hollywood actors and famous musicians, whose numbers had boomed since those distant afternoons when the poet Allen Ginsberg, the composer Philip Glass, the author Robert Thurman and the actor Richard Gere first laid their plans to drum up support for US-based Buddhist organizations.
On May 29, 2012, at a TYC candlelight rally to glorify Tibetans who had set themselves alight, the leader of the rally claimed, “Tibetan independence will neither fall from the sky nor grow from the earth; rather it relies on our efforts and action and needs sacrifice.” From September 25 to 28, 2012, the exiled Tibetan leadership convened the Second Special Meeting of Tibetans in Exile, proclaiming self-immolation as the highest form of non-violence, hailing its victims as “national heroes,” building memorials and raising special funds for them. They still vigorously preach that “self-immolation does not go against Buddhist doctrine” and that “self-immolation is martyrdom and a Bodhisattva deed,” duping Buddhist believers in Tibet, and particularly innocent young people, and setting them on an incendiary path to ruin. The unavoidable consequence was a rapid increase in self-immolations. In addition, the TYC issued the Martyr Award in 2013 to Monks of the Kirti Monastery who self-immolated and in 2016 to self-immolators in Tibet and in exile who sacrificed their lives.
Investigations by China’s public security organs into incidents of self-immolation clearly revealed that these protesters were being manipulated and instigated by the highest levels of the exiled Tibetan leadership. Kirti Monastery in the Aba Tibetan and Qiang Autonomous Prefecture is where the greatest number of self-immolation incidents took place; it has been proved that those promoting these incidents have close links with the Tibetan exile leadership.
The investigation of the security organs revealed that the Tibetan exile leadership has four ways of instigating self-immolation: first, planning incidents from abroad through a so-called “press liaison group” based in the Kirti Monastery in Sichuan and the Kirti Monastery in India; second, sending TYC members into Tibet to incite self-immolation; third, mobilizing activists returning from overseas to assist in self-immolation; and fourth, using the Internet and NGOs’ social media reach to hype up self-immolation.
The exiled Tibetan leadership has allegedly released a Self-immolation Guide on the Internet – an instruction manual to incite and instruct Tibetans residing within China to burn themselves. The author of this manual is Chabdak Lhamo Kyab, who served for two terms as a member of the Tibetan government in exile, known now as the Central Tibetan Government (CTA) and was the head of a clandestine resistance movement and also a public relations counsellor of the Dalai Lama. He now resides in France.
The Self-immolation Guide is a book consisting of four parts: the first part advocates the idea that self-immolators are great, honourable and intrepid heroes and that both these male and female heroes should always be prepared to sacrifice themselves for a just cause. The second part gives detailed instructions on preparations for self-immolation, including picking important days and places, leaving written or recorded last words, and asking trustworthy friends to help record videos or take photos. The third part introduces self-immolation slogans, instructing victims to always shout the same slogans. And the fourth part illustrates other activities that might accompany self-immolation. The book also contains the timeline of protests since 2009; the life stories of the protesters; the international community’s support for the movement; and the exiled Tibetan leadership’s efforts to gain global support. “The book”, said one source of the leadership “has nothing to do with encouraging self-immolation”. At present, the existence of the book has been officially denied by the exiled Tibetan leadership.
Performing self-immolation in public is itself an act of violence, intended to create an atmosphere of terror and of horror. On this issue of principle, the Dalai Lama played an important role. For example, on November 8, 2011, when a new series of self-immolations had just begun, he said in an interview that the point was that self-immolation demanded courage and that “cultural genocide” was the reason behind these “courageous acts”. He thereby both showed his appreciation for and approval of self-immolators and promoted his rhetoric of cultural genocide.
On January 3, 2012, he defended self-immolation on the basis that it was superficially an act of violence, but what differentiated violence and non-violence was the motives and aims behind each act, and only an act driven by hatred and anger could be defined as violence. It was clear that he regarded self-immolation as non-violent protest. On October 8, 2012, he said in an interview that he was sure that self-immolators were sacrificing themselves with a sincere motivation and for the benefit of Buddhism and the well-being of Tibetans, and that, from the Buddhist point of view, it was a positive act. Through these words, he has repeatedly and explicitly offered his approval of and praise for self-immolation. He has also hosted a dharma assembly, in his capacity as a religious leader, to expiate the sins of the dead, chant scriptures and pray for them, a promise which turns out to be very persuasive to believers in Tibetan Buddhism. Only recently has the Dalai Lama revised his views on the effectiveness of self-immolation.
Since the Olympic Games of 2008, over 150 Tibetans have set themselves on fire in protest, including 41 monks and eight nuns. Only very few of Tibet’s Buddhist clerics or exponents of the human rights community have dared to speak out in Western countries against glorifying, praising or promoting acts of self-immolation for political gain. Also among exile Tibetans, any advocacy against self-immolation is considered incompatible with the agenda of the Tibetan government in exile, and very few would dare provoke the rage of the Dalai Lama for fear of reprisal. Recently, personalities that dared to speak out against the campaign of self-immolation were systematically attacked on social media in what appeared to be a coordinated slander campaign, organized through anonymous accounts. One luminary who did speak out was Tsem Tulku Rinpoche, the spiritual leader of the Malaysian based Buddhist organisation Kechara, who publicly and forcefully opposed the campaign of self-immolation, particularly after a succession of incidents prior the vote of the US budget bill 2018, which included grants to the exiled Tibetan leaders that were in danger of being rejected by Congress. He was severely punished on the social media for his call for non-violence and was tagged a ‘Chinese spy’ because he upheld a core Buddhist teaching of non-violence.
The fading unity for the Tibetan cause on the path to the 2022 Winter Olympics in Beijing
These violent initiatives succeeded in gaining world media focus on the Tibetan issue but ultimately failed to change the equation with China and tilt the balance in favour of the Dalai Lama’s government in exile. As questions of the Tibetan leadership’s adequacy became louder over the years, the Dalai Lama and exile leaders have constantly stoked the flames of division between Tibetans, sowing discord and inciting inter-religious animosity and divisions. Part of the motivation it was to distract Tibetan refugees from the reality that their exiled Tibetan leaders were unable, after 60 years, to offer a realistic prospective for their return to Tibet, or at least formulate a plan for their integration into Indian society.
Since the failure of the attempted rebellions in 1959 and 2008, a series of particularly divisive issues for the Buddhist community, both within Tibet and abroad have been introduced by the Tibetan leadership. The Karmapa controversy was one where the Dalai Lama created conditions for rivalry to beset the Karma Kagyu sect, the second largest school of Buddhism which prevails until this day. As for the largest Tibetan Buddhism school, the Gelug, enmity was introduced by outlawing the worship of one of the sect’s most popular deity, Dorje Shugden, a nearly 400-year old practice that began in the 17th century and has become a major practice in Tibetan Buddhism. The Dorje Shugden de facto ban has already existed for two decades since it was initiated by the Dalai Lama and has slowly stirred disunity in Tibet and among the exiled Tibetan communities, leading the Chinese government to consider the Dorje Shugden conflict an important front for undermining what it says are efforts promoted by the Dalai Lama aimed at destabilizing China.
This religious hostility has been fed by considerable propaganda and counterpropaganda efforts during the last two decades and it is still an ongoing battle. It has been continuously observed that Dorje Shugden followers, monks, and monasteries in Tibet and abroad are used as scapegoat and portrayed as heretic, demonic and sectarian, and are branded as Chinese Communist Party supporters or Chinese spies by most NGOs advocating in western countries for the exiled Tibetan leadership’s goals. In historical terms, the situation and implications may call to mind Martin Luther’s reformation of Christianity centuries ago.
Most nations acknowledge Tibet as a part of China, while none formally recognizes the exiled Tibetan leadership, the Central Tibetan Administration (CTA) – yet a number of them sustain the cause of the exiles in other ways. Because of the need for Western support of the exiled government and the significant role played by externally-based NGOs supporting Tibetan independence, democratizing elements have been added to self-governance in exile, and the vocabulary of human rights, development, environmental protection, and so forth has been deployed by the CTA and supported by Western NGOs. In reality, spirituality and aristocracy are linked through Tibet’s traditional system of theocratic government, in which politics and religion were tightly knit. Many exiled government officials continue to promote this system as ideal for Tibet, including the present prime minister of the CTA, Dr. Lobsang Sangay, who recently reaffirmed the urgency of strengthening efforts to facilitate the return of the Dalai Lama to his native land and his former residence in Lhasa, the Potala palace.
However, the repeated requests of many exile leaders to pass orders banning critical voices from any Tibet-related events, accusing such voices to be Chinese spies and/or Dorje Shugden heretics, stand in stark contradiction to democratic principles. Critical voices expose, for example, claims of corruption inside the CTA; some complain that instead of focusing on practical efforts to improve the everyday lives of Tibetan refugees in India, the CTA has often preferred political point-scoring against China; others still have expressed criticism of the Dalai Lama or of the CTA’s theocratic orientation.
The US President’s attitude reflects the waning support for the Tibetan cause and a change in perception of the Dalai Lama’s role as peacemaker. The cause has suffered a gradual dissipation of international goodwill, particularly among the CTA’s immediate neighbours and Indian hosts. Countries such as India, Mongolia, and Nepal have traditionally tolerated the activities of the exile leaders and the Dalai Lama, and by doing so risked annoying China, the region’s most powerful nation.
“The Winter Olympic Games in 2022 in Beijing will be a symbol of peace, friendship and prosperity, which is welcomed and cherished by all peoples” comments the International Olympic Committee, recognizing its world-class venue legacy from the 2008 Olympic Summer Games. In the last years, the Dalai Lama has embodied an intensified sentiment of political embarrassment among world leaders who seek stable political and profitable economic alliances with China. Beijing 2022 will form part of the future narrative of Tibet and it will be interesting to see if the support for the Dalai Lama will completely evaporate into the clouds of nostalgia for the poems of Allen Ginsberg, the music of Philip Glass, the books of Robert Thurman or the movies of Richard Gere.
Political leaders often conquer international stature by conducting war, but the personas of only a few men of peace – such as Gandhi, King, and Mandela – are prominent. The Dalai Lama’s “apostle of nonviolence” persona was built at the end of the Cold War, alongside a campaign to internationalize the Tibet struggle by fostering protests in Tibet, mobilizing Western converts to Tibetan Buddhism, and exploiting the Dalai Lama’s capacity to engage Western political and media elites. Boosted by his 1989 Nobel Peace Prize, US excoriations of China and the expectation of its collapse after the Cold War, the Dalai Lama became an international symbol of peace. He successfully combined his divine significance with his political struggle in exile under a veil of non-violence, compassion and selflessness. After decades of internationalization as he reaches the last lines of the book of his life, synonyms of the Dalai Lama as peacemaker are still discursive givens. Only time will tell whether he will be immortalized on the celestial Olympus with Gandhi, King, and Mandela or exiled from the collective memory of mankind.
No Prospects for Denuclearization of North Korea
Analytical pieces—typically prepared by self-professed experts—abound as to whether denuclearization of North Korea could be possible or what its parameters would be. Such ruminations became particularly popular by the end of Donald Trump’s presidency when the negotiations eventually found themselves in deadlock. However, I would rather call it a “freeze,” and while this may not be the best solution to the problem, it is certainly not the worst either.
The crisis over North Korea’s nuclear missile program has been going on for some 15 years, and I would argue that the reason why no practical solution has been found lies in poor positioning. As I have repeatedly noted  North Korea’s nuclear missile program is not the root of the problem that disrupts the traditional world order; rather, it is a consequence of problems that are more global in their dimensions, reflecting the transition from the wonted world order to a new one.
There are a few signs to this new world order. First, some nations abuse the right to decide which state is a democracy and which is not, with the contrived singling out of “rogue states” to be countered through any methods, including those that seem ethically unacceptable. Broken promises are no longer perfidy but military stratagems. When it comes to North Korea, one might recall the Agreed Framework story or how President Kim Young-sam and his administration spared no effort to destabilize the situation in North Korea at a time when it suffered from what has been called the Arduous March. Seoul advocated providing no aid to the starving country, one South Korean official admits while privately talking to the author, in the hope that the famine would spur mass riots and subsequent “reunification.”
The second sign indicative of the new world suggests that international law and major arbitration institutions have lost their authority. UN Security Council resolutions that forbid North Korea to launch any kind of ballistic missiles is a good case in point. Incidentally, this violates the decisions enshrined in a number of other UN documents that guarantee the universal right to explore outer space for peaceful purposes.
The third sign has to do with the crisis of competence, which affects the quality of decision-making on the part of both politicians and subject-matter experts, blurring the line between the real country and its cartoonish propaganda image. This is well illustrated by the case of North Korea: any foolish news report about the country ultimately finds an audience. While the story of Jang Song-thaek being fed to a pack of dogs was debunked fairly quickly, no less fantastic death penalty stories for listening to K-pop are still popular.
Besides, the might of the law has been replaced with the law of the might. The new generation of politicians no longer fears a major war, rendering military conflict—“humanitarian” bombings of “rogue states” in particular—one of the acceptable means for achieving domestic and foreign policy goals.
Finally, under these circumstances, North Korea cannot use the conventional conflict resolution methods, thus being compelled to look for ways to defend itself on its own, especially since the threat of losing sovereignty is by no means hypothetical. Officially, the Korean war is not over, and South Korea’s Constitution still extends the state’s sovereignty to the entire peninsula, demanding that the president promote the country’s unification. What is more, the National Security Act refers to North Korea as an anti-state organization rather than a country. Even relatively liberal populists, such as Roh Moo-hyun and Moon Jae-in, failed to review this concept.
Relying on its nuclear missile program, North Korea sets itself two goals. The first is to achieve minimal and, eventually, guaranteed nuclear deterrence, which would certainly take a belligerent solution to the North Korean problem off the table. The North Korean leadership has certain reasons to believe that only North Korea’s nuclear weapons saved it from the fate of Iraq or Libya. It is well-known that once in a while the U.S. and its allies plan an offensive war against the North, whose elements are drilled at joint U.S.-South Korean military exercises irrespective of their scale.
The second goal is to achieve international recognition and ditch the “rogue state” yoke. Should North Korea theoretically join the “nuclear club,” this will put it on a par with the leading superpowers. This is the principal reason why—despite the UN Security Council’s internal disagreements—the Permanent Five have so far voted unanimously for yet another sanctions package each time North Korea has taken another significant step in developing its nuclear missile program. The current world order is based on the premise that only the five great powers are allowed to possess nuclear weapons. It also relies on the UN’s authority, which would collapse if it became known that at the end of the day North Korea got the UN to “cave in”—following nearly 30 years of condemnation, resolutions and sanctions.
It is no accident that the very term “denuclearization” is under discussion. American conservatives, such as John Bolton and others who adopt a strictly realistic approach, interpret “denuclearization” as meaning nuclear disarmament of North Korea, which should be stripped of all types of WMD and—to boot—of its nuclear program. This entails eliminating the North Korean threat both globally and regionally. In contrast, North Korea, as well as Russia and China, stress that denuclearization should extend not to North Korea alone but to the whole Korean Peninsula, which requires certain commitments on the part of the U.S. and South Korea, up to and including prohibiting U.S. warships carrying nuclear weapons from docking at South Korean ports.
It has to be noted that those who identify with the allegedly liberal approach to international relations view the North Korean issue as highly ideologically charged. Liberal democracy advocates and WASP conservatives alike perceive North Korea as an authoritarian regime imbued with atheistic collectivism, as an “Evil State.” They see it as the pure opposite of the ideal state—an abstract concept that exists in their minds. That, in turn, stimulates an intractable drive towards confrontation, since not only is the “Evil State” incapable of negotiations, such negotiations are impossible in principle. Any deal with such a regime is an unacceptable concession in terms of values, and value-based confrontations are always more inflexible than those political or economic in nature.
During the 2017 crisis, when I believed the probability of conflict really rose beyond 50%, Donald Trump and Kim Jong Un emerged as pragmatic leaders, essentially putting the process “on hold.” The jury is still out on how this related to the Russia-China “double-freeze” plan, while each party would certainly have wanted more. Kim Jong Un would have loved to have the sanctions eased, with Donald Trump expecting further concessions. The pause that was achieved, though, allowed both parties a “small profit.” The U.S. president could say that, first, he prevented war and, second, that the sanctions were effective, with no missiles in the air and the U.S. having granted no unacceptable concessions. Kim Jong Un, on the one hand, got a peaceful breather, which allowed him to focus on the country’s economic development, and, second, his commitments were essentially unofficial and did not restrict the development of the nuclear missile program. This could be exemplified by multiple successful launches of short-range missiles as well as by presentations of new types of ICBMs and SLBMs, even though these were not tested.
Yet, since late 2019, both parties have been aware that “things are not going to get better.” In late 2019, Kim Jong Un said it was no use hoping for an easing of the sanctions, while allowing Donald Trump to “sit out” the final year of his presidency with no unnecessary tensions. As of the writing of this article, his moratorium is still in place, although American and South Korean experts believed that several dates came and went when Kim could have raised the stakes, opting for an escalation. I believe that Pyongyang is waiting for the White House to formulate and announce a new North Korean policy. So far, as Roman Lobov puts it, “the door is shut but not locked”; and Choe Song-hui, who seems to be still in charge of North Korea–U.S. relations, has not been dismissed from office and declares from time to time that the North will use force in response to force and amicability in response to amicability. The 8th Congress of the Workers’ Party of Korea emphasized that no change in the White House would change the U.S.’s overall hostility towards North Korea, which is why North Korea will hardly make the first step, choosing to wait for truly serious proposals from the U.S.
This is the situation three months into 2021, exacerbated by several additional aspects. The new U.S. president is the first such aspect. Of course, there is some hope that he will follow the same path as Donald Trump once did: a hardliner early in his tenure shifted to a more constructive approach once collided with reality. So far, however, it appears that the logic of factional strife is compelling Biden to go along “the main thing is not to be like Trump” pattern, and that means steering a course towards escalation. Such an approach will provoke North Korea to retaliate. More importantly, such blinders will keep the Biden Administration from rapidly developing a constructive approach to its interaction with the North. In particular, we can see that human rights issues in North Korea, all too valid for the Democrats, were not broached regularly under Trump while they have come under attention once Biden assumed office.
The U.S.-China confrontation is another aspect, which was pronounced to be value- rather than merely politics-based even under Trump. There has been no change to this approach under the new president. The U.S. attempts to restrict and contain China, with this confrontation being part of Russia and China’s more broad confrontation with what is perceived as the West.
I believe such a rift and its would-be consequences deal no smaller blow to the existing world order than Pyongyang’s nuclear ambitions. First, this reinforces North Korea’s conviction that the current situation makes the country rely on missile sovereignty. Second, rifts in the Security Council give North Korea a certain boost. It does not, however, mean that the Security Council will no longer remain unanimous should the North decide to raise the stakes sharply. Yet, if we consider the U.S.-China confrontation from the point of view of allies of both states, we will see that China could only rely on the North since it has for a long time stressed the two countries’ socialist nature and their friendship based on ideological values. Besides, North Korean media outlets have been condemning the U.S. for criticizing China’s policies. What this means is that China will keep Pyongyang afloat and contain American pressure to denuclearize Kim’s regime unless it decides that North Korea’s actions are too provocative. The same can be said of Russia, although the North Korean issue is less of a priority for Moscow, especially when compared to the post-Soviet states or the Middle East.
The coronavirus pandemic has also affected the global situation. First, self-isolation instituted throughout the country has generated a new spiral of suppositions revolving around the notion that its economic system is about to collapse and that a new Arduous March will ensue. Second, with diplomats and NGOs having left North Korea, gathering data has become more difficult, which has indirectly contributed to growing alarmist sentiments. Finally, we cannot rule out a situation when the North Korean issue may—for a number of countries—become a way to shift attention away from domestic problems, including those related to failures in fighting the coronavirus. In such a situation, any prospects for denuclearization are extremely vague.
The fourth aspect is the level to which North Korea’s nuclear program has advanced, which makes the monitoring methods used for the states that are at the early stages of their nuclear programs ineffective. Since North Korea is a de facto nuclear power, the set of measures intended to ensure complete, irreversible and verifiable denuclearization, as Vladimir Khrustalyov notes  will essentially demand that North Korea be essentially stripped of its sovereignty as far as the monitoring and checking powers are concerned, with which international inspectors should be vested.
Consequently, today it might be said that one can only go on talking about denuclearization for the sake of talking. It will take a miracle to move things forward. Option one is some fantastic change in the international environment, which would make North Korea no longer feel threatened and thus less reluctant to abolish its nuclear program. That would mean geotectonic rather than merely geopolitical shifts in the existing international security architecture. Option two, just as fantastic, provides for a North Korean Gorbachev who, for some reason, will make the decision to abolish an important component of North Korea’s political myth and its sovereignty guarantees. Harsher options envision denuclearization as a result of regime change, which is of very little probability as well.
Does this mean there is no way out of this predicament and that missile fireworks will follow sooner or later? No, it does not. The possibility of the “double freeze” is still there, and such a “freeze” could continue almost indefinitely. Another possibility requires more efforts as it entails resetting the agenda—while keeping the term “denuclearization”, new strategies would actually focus on arms control. Instead of destroying North Korean nuclear capabilities, efforts would be channeled into restricting it, operating on the premise that the existing capabilities already serve as minimal deterrence. Many scholars adhere to this stance, both in Russia  and abroad, while fully cognizant of the fact that a change in tack will prompt huge resistance, since this would go against the trend of preserving the global status quo. Any attempt to abolish the demand for full denuclearization of states aspiring to the nuclear club “membership” would amount to a crack in the nuclear non-proliferation regime.
On balance, true denuclearization of North Korea would require a radical change in the geopolitical situation in Northeast Asia: once the threat is gone, countermeasures will no longer be necessary. While there is no possibility of such changes, the Russia-China proposal of a “double freeze” settlement remains the most feasible solution, although far from ideal.
The study has been carried out with financial assistance from the RFBR (project No 20-014-00020).
- Asmolov, K.V. The Nuclear Problem of the Korean Peninsula as a Consequence of the Changes in the Global World Order (in Russian) // Paper presented at the All-Russia Academic Conference with International Participation “International Relations in the 20th-21st Centuries: 4th Chempalov Conference dedicated to the 75th Anniversary of the Victory in the Great Patriotic War and the 75th Anniversary of the end of World War II. 17–18 December 2020. Yekaterinburg.
- Zhebin, A.Z. The Korean Peninsula: From Denuclearization to Arms Control (in Russian) // Paper presented at the 25th Conference of Korean Studies Specialists from Russia and the CIS. 25–26 March 2021. Moscow
- Khrustalyov, V.V. (Vladivostok, North-East Asian Military Studies Project) On Fundamental Obstacles in the Way of Rapid, Guaranteed, and Irreversible Denuclearization of North Korea (in Russian) // Paper presented at the 8th International Conference “Russia and Korea in the Changing World Order – 2019.” 17–18 May 2019. Vladivostok.
From our partner RIAC
Kissinger Again Warns US, China Heading for Armageddon-like Clash
Last week, Henry Kissinger again warned US-China tensions are a threat to the entire world and could lead to Armageddon-like clash between the world’s two military and technology giants. Surprisingly, some Chinese are interpreting it as a threat to intimidate China in order to “accept and obey” the US-led world hegemonic order.
In January 2015, the peace group CODEPINK dangled a pair of handcuffs in front of the then 91-year old former Secretary of State Henry Kissinger at a Senate hearing. Twelve months later, at the February Democratic Debate Bernie Sanders and Hilary Clinton were seen engaged in a heated duel attacking and defending the acclaimed diplomat respectively. The late writer Christopher Hitchens in his book The Trial of Henry Kissinger warned editors, TV news channel producers and presidential candidates to stop soliciting Kissinger’s “worthless and dangerous” opinions. The never ending outburst of enmity on the part of CODEPINK, Sanders and Hitchens was due to Kissinger’s role in the brutal killings of thousands of civilians, gang rape of hundreds of female detainees, and alleged slaughtering of over one million people in Vietnam, Cambodia and Laos among countless similar crimes against humanity since the early 1970s.
As documented in “Kissinger and Chile: The Declassified Record,” as some 5,000 people were being detained and tortured in Chile’s National Stadium, Kissinger told the ruthless Augusto Pinochet: “You did a great service to the West in overthrowing Allende.” But Sanders-Clinton “spirited exchange” five years ago, as mentioned above, was not confined in Sanders’ words to Kissinger being “one of the most destructive secretaries of state in the modern history” of the United States. Sanders’ rare outburst also included Clinton defending her foreign policy mentor – Kissinger – on China. “[Kissinger’s] opening up China and his ongoing relationship with the leaders of China is an incredibly useful relationship for the United States of America,” Hilary Clinton emphatically pointed out.
Sanders responded disdainfully and berated Clinton for admiring Kissinger. “Kissinger first scared Americans about communist China and then opened up trade so US corporations could dump American workers and hire exploited and repressed Chinese,” Sanders had retorted. On the contrary, no one in Beijing either knows or seems interested in the so-called negative traits attributed to the veteran diplomat who is generally known as the most “influential figure in the making of American foreign policy since the end of World War II.” As according to Peter Lee, editor of the online China Matters and a veteran Asia Times columnist, the CPC leadership value Kissinger as the “symbol, custodian and advocate” of a US-China relationship that is special.
Professor Aaron Friedberg, author of A Contest for Supremacy: China, America, and the Struggle for Mastery in Asia, described the re-opening of relations with China as Kissinger’s greatest achievement. In a review of Kissinger’s massive book On China, Friedberg wrote: “Kissinger’s six hundred pages on China are an attempt to apply the principles of foreign policy realism to the most pressing strategic challenge of our day.” (Emphasis given) However, the approach, taken alone, was far from adequate in anticipating the behavior of an increasingly powerful China on the one hand, and for prescribing an appropriate American strategy to deal with a rising China on the other, Friedberg went on to add.
Since Mao, all successive top Chinese leaders have met with Kissinger one-on-one in Beijing, some even more than once. China’s current President Xi Jinping is no exception. In fact, given the deep esteem with which reform era CPC leadership has been embracing Henry Kissinger, the general wisdom in Beijing is President Xi has horned his diplomatic skills by learning well his (Kissinger’s) oft-quoted aphorism “you don’t go into negotiations unless your chances of success are 85 percent.” Kissinger had first met with Xi in 2007, when Xi, as the party secretary in Shanghai, had received the most frequent foreign visitor to China on a visit to the city. When asked for his assessment of the party’s new general secretary within days of the 18th party congress in November 2012 by the Wall Street Journal, Kissinger had said “Xi Jinping is a strong leader capable of rising up to any challenge.”
In the past four decades of Kissinger-CPC bonhomie, the first decade thanks to Cold War passed off rather smoothly and uneventfully. The second decade ushered in with perhaps the first most serious test for both Kissinger as well as for the US-China relations since the unfreezing of the bilateral ties by Nixon-Kissinger pair in the early 1970s. In June 1989, the CPC rulers used brutal force to crush peaceful student demonstrators at the Tiananmen Square and launched nationwide crackdown on suspected dissidents. Though criticized by the US political elite for “Kowtowing to Beijing” for defending the CPC authorities by saying “a crackdown was inevitable,” Kissinger did influence the Bush administration in imposing comparatively mild sanctions while deflecting congressional pressure for tougher action.
In third and fourth decades respectively, unlike during the first two stages, ideology gradually regained initiative over geopolitics in influencing the bilateral relationship. There are mainly two factors for this. First, from 1979 to the end of the last century, China was relatively weaker than the United States both economically and in military technology. Following China’s rapid economic growth beginning late 1990s and at the turn of the twenty-first century, a section in the US political elite became apprehensive of China’s assertive and highly competitive stance. These concerns soon gave birth to the “China threat theory” which Beijing unsuccessfully tried to pass off as “China’s peaceful rise.”
The second factor has much to do with the world financial crisis in 2008 which resulted in the beginning of decline of the US economy on the one hand, and the unfolding of the seemingly evident intent of the CPC leadership to “eventually displace the US” and “re-establishing their own country as the pre-eminent power in East Asia.” In other words, with Cold War and the Soviet Union both long gone, and China perceived as threatening to soon replace America as the world’s number one economy, the communist rulers in Beijing were under no illusion that the ideologically hostile US was plotting “color revolution” to replace the CPC with democratically elected leaders in the People’s Republic.
The chilling of US-China bilateral relations during the first year of Obama presidency itself, with China replacing Japan to become the world’s second largest economy in 2010 and further hardening of the US stance towards China, and finally the US “pivot to Asia” strategy introduced by the Secretary of State Hilary Clinton – all these were perceived by Beijing as the US “creating political framework for a confrontation with China in order to maintain the global hegemony of American dominance.” Even Kissinger was very much aware of the changing stance in Beijing, as is reflected from what he wrote in On China: “China would try to push American power as far away from its borders as it could, circumscribe the scope of American naval power, and reduce America’s weight in international diplomacy.”
Interestingly, although the most frequent US visitor to China has continued to visit China ever more frequently during the past decade, given the changing nature of polity in both the US and in China – especially the increasing “rivalry” under the Trump administration, it is not incorrect to conclude the Kissinger magic has gradually faded away from the bilateral relationship. It is least surprising therefore last Friday, when the “old friend of China” warned both Beijing and Washington in a speech at McCain Institute’s Sedona Forum in France, that their escalating tensions were leading the world towards Armageddon-like clash, the opinionated, vocal Chinese social media reacted with caution. “Kissinger used the so-called end of the world argument to threaten and intimidate China in order to accept and obey the hegemonic order by the United States,” a blogger responded.
A commentary in Chinese last week pointed out, ever since Trump launched “all out political war” against China, Kissinger has been in subtle and cunning way warning China to “cooperate” with Washington. The signed article entitled “Kissinger Continues to Scare the Chinese People” stated: “For the past two years or more, Kissinger has been repeatedly saying China must continue to compromise and obey the US hegemony and US-led global order. Otherwise, China will face the danger of World War I-like situation.”
To sum up, while calling Kissinger’s veiled threat a bluff, a reader posted in the chat room of guancha.cn – one of China’s most widely read online Chinese language news platform: the old man is a veteran who, more than anyone in China, has interacted with most number of China’s founding leaders. It is therefore his responsibility to explain to the world why most American politicians have failed to co-evolve with China’s leaders, Chinese government and with Chinese people? Why has America relentlessly carried on slandering China? Why America has been consistently accusing, vilifying and provoking China? Mr. Kissinger, please answer. Thank you.”
Post COVID-19, Can China Emerge as the New Global Power?
Authors:Makam Khan Daim and Mohammed Seid Ahmed*
There are many unknowns about the virus and that makes it incredibly challenging for every government to wage war against the common enemy. The politically divided United States was not ready for a crisis like such and is already going through a deep political division that is deviating the superpower’s attention from leading the world. The United has already left multiple multilateral agreements and organizations that it helped create in the first place Trump administration was running the nation without any clear policy goals. Trump’s administration was retreating from world leadership but at the same time reluctant to give up its position as a global superpower. Though the policies of the administration are pulling the US back from years of progress as a global leader. As the world waits for the US leadership in the outbreak of the virus, the administration and supporters downplayed the harsh nature of the virus. The repercussions of failing to contain the virus at an early stage have put the US as the leader in infections and death toll above all the affected countries around the world.
The previous US administration chose to engage in a war of words with China rather than undertaking measures to contain the virus at home and be an example to the world. On the other hand, the Asian nations have taken “draconian” measures in the American eyes but were successful in containing the virus more than any country in the world. China’s has 102,517 cases with 4846 death, the numbers might be disputable for some, however, figures from democratic countries like South Korea and Japan revealed that the Asian nation has successfully contained the spread of the virus. As of May 2nd, 2021, Japan has 82, 425 with just 1493 deaths, Korea has 123,240 cases with just 1833 deaths according to the latest data compiled by the John Hopkins University of Medicine, coronavirus task force. The US on the other hand, in the same timeframe, has registered a staggering 32,392,667infection cases and 576,722 deaths. Although Chinese figures are disputable the recent reopening of all cities and provinces, indicates that the virus is contained, and things are going back to normalcy.
Power is shifting to the East as many political scientists predicted and China as an Asian superpower is in the final stage of preparations to take the role of global leadership. India is the other Asian nation that can contest China, but India’s domestic issues, its relatively weaker economy, and the ever-growing population have been a challenge for the subcontinent to be a serious contestant for China’s activities in a global scale. In fighting this pandemic, the US has missed another opportunity to lead the world and take responsibility as a superpower. The administration’s adherence to the outdated protectionist policies, that is harming American workers, let alone leading the world in the fight against COVID-19, Trump’s denial of the reality and his enablers within the government put the nation in harm’s way and has culminated in the death of thousands of Americans.
New Zealand has come out of the battle against COVID-19 as a winner with its early lockdown and strict measures with the extraordinary leadership of Prime Minister Jacinda Arden and her administration. The European nations Italy, Spain, France, and Germany that have been hit hard with the virus are getting a sigh of relief after their worst at the beginning of the outbreak. Their large size aging population have become the victim of the virus, with a series of lockdown and extreme measures they have finally managed to mitigate the likelihood of more deaths related to the virus. Africa to the surprise of lots of people is the last continent that has started to see new cases. Africa’s young population under the age of 35 that makes up over 60 percent of the continent’s population could have worked in favor of Africans because of the viruses’ nature to attack mostly immune compromised and aged population. Nonetheless, the recent increase in testing for instance in Ethiopia is revealing hundreds of cases every day. Now, Ethiopia is reporting 258,062, with just 3709 deaths related to the virus. South Africa and Egypt are among the worst hit countries from Africa, in which the former has reported 1,582,842 cases and 54406 deaths, and the latter reported 228,548 cases with over 43,402 deaths respectively. Although, the death of a single person is painful, with all the indications and data available Africa is surviving this outbreak with fewer casualties. If whether this could be attributed to the nature of the virus or African government’s measures is remained to be seen in further researches and reports in the foreseeable future.
The problems that Africa could face if the infection rate increases drastically are dire, given the continent’s record in poor healthcare infrastructure, scarce of ventilators, hospital beds, small size healthcare professionals in relative to the population size. Developed countries with advanced technology and healthcare system in place have not been able to cope up with the patients’ demand and has been extremely challenging for the government and professionals to fight the virus. It is no brainer the challenges that Africans could face without the infrastructure. Nonetheless, while all the traditional global powers closed their doors and were fighting the pandemic, there is one rising superpower who has emerged to play the global leadership role in the fight with the virus. China has emerged not only as the hotbed for the virus but as a global power who is using the pandemic to project its soft power around the globe and play the role of the so-called “responsible power”.
In conclusion, China would be the winner in this epidemic, because of the measures it took and its quasi-leadership in fighting this pandemic using its soft power. It has already lifted the ban in Wuhan and now things are slowly going back to normal ahead of many other countries, which is beneficial for China to survive the economic fallout. Economists are predicting a global recession following COVID-19, but even if that is the case China will not be the biggest loser, United States, Europe, and the rest of the world are. One thing we all learn from this pandemic is that because of our intertwined interests and living by each other there is nothing that the world could achieve today without the cooperation and collective actions. Time will answer the question that will the United States take the lesson, embrace multilateralism again, and get back to lead?
*Mohammed Seid Ahmed, Freelancer(M.Phil International Relations at Zhejiang University, currently based in California, the US)Mohemmed can be reached at mahmedseid89[at]outlook.com
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