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The violently peaceful struggle for Tibet

Dr. Andrea Galli

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Prayers in front of the Jokhang temple

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.

The Dalai Lama at a public event in Europe

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.

US-based NGO banner praising self-immolation in Tibet

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.

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East Asia

South Korea should go with the United States

Sun Moo Kim

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Now, previous success won’t guarantee same success in future in the age of the Fourth Industrial Revolution, We are expecting generation that ability to create new and missing things is more important than keeping existing assets.

The economic survival strategy also changes.

There is no longer continuous growth in this new era, even for a major growing corporation. For example, an automobile can be a mobile computer with value added on software and electronics. Every industry becomes IT related company, not only food and pharmaceuticals industry, but also construction and banking business as well. Now, a company own by person who counts the money in front of the vault and calculates the stock number can’t be survived. Although the South Korean economy has global competitiveness in mobile phone semiconductors and some industries, South Korea is facing huge challenges.

South Korean companies must challenge upcoming new business in order to servive. South Korea has strong engineering system. But even Germany which has world’s most powerful engineering system is having difficulties in developing new business areas. South Korea has no resources and can’t be self-sufficient. It is the fate of South Korea to look out for the world.

The US and China trade wars of two axis of the global economy are becoming reality.

As the United States imposed a $ 60 billion tariff in retaliation for China`s breach of intellectual property rights, the Chinese Department of Commerce immediately launched a counterattack by imposing a $3 billion tariff on 128 U.S. products.

Global stock markets plummeted dramatically and The WSJ reported that world was horrified by the terrible of uncontrolled commerce war. This trade war is a step in keeping the United States ” Economic security “on the rapid growth of China’s high-tech sector.

China, once called the “World Factory” by cheap labour put their hand to rebellion. To take an instance from smartphone, Huawei, Oppo, Vivo’s superiority in Apple designed by California and produced by China is striking. Oppo and Vivo are focused on advanced technologies, not only low-price.

China is moving from ‘Made in China’ to ‘Created in China’ through the ‘China Manufacturing 2025’ plan for the manufacturing powerhouse. By the manufacturing 2025 project has an ambition to boost China’s competitiveness to surpass the US, Germany, and Japan levels and to become the world’s No.1 in 2049.

According to Financial Times that the Trump government emphasized “economic security is the security of the country,” that is meaning the United States to take aim at the Chinese manufacturing 2025.

It is not so simple in terms of South Korea reality.

In South Korea, China and USA are first and second market highly dependent on exports of Korea that counts 25 percent of China and 12 percent of US market.

If the market shrinks due to the friction between the U.S. and China, South Korea could be caught in the middle of the market and not be able to choose either

But The true global leader in today is the United States and Unites States is really strong.

South Korea should go with the United States.

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East Asia

Power Projection of China

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A coin has always two faces, an analyst is ought to analyze the both sides.

China is considered as flag holder of soft power with a global agenda of peaceful rise. At moment, the world is facing a new emerging global order by the rise of multiple actors in the international arena. Now there are two school of thoughts who are proposing contradictory views like one wing regarded it as optimistic Sino rise who believes that China’s rise is peaceful. Its foreign policy is viewed as one of the most harmonious policy ever structured. They believe in the mutual cooperation and peaceful coexistence. Rise of China is an optimistic opportunity which is justified by different aspects. As African states were facing a massive number of problems at all levels, many super powers came and ruled the world but they didn’t bothered the prosperity of third world countries.

China started invested in African region and assured the chances of prosperity over there. Due to this economic integration of China in Africa, a demise of Indian influence in that has been observed as well. Their economic cooperation is based on model of helping underdeveloped countries by initiating the projects like Belt and Road Initiative. They are extending the helping hand to developing countries by selling products at cheaper rates. They respect the ideologies of other countries, for example, China didn’t celebrated Pig year in Muslim countries. Regarding Pakistan, here the optimistic view is prevailed at higher context. Pakistan’s policy makers favor Chinese investment in Pakistan, as it will help Pakistan in economic prosperity. China helps Pakistan at almost all of the international forum. Friendship of china and Pakistan is the strongest one to be observed. Pakistan can learn a lot from them. The proper use of diplomacy, image building, projection of soft power and individualism in ideologies and beliefs. Long term planning strategies can be learned from them. China is all weather friend of Pakistan but self-skills are significant, as there is a famous Chinese saying, “to serve a guest by fish is a good way but to teach them how to catch fish is the best way to serve them.”

On the other hand, there are supporters of pessimistic Sino rise who believe that China’s rise is threat for globe. This pessimism is oftenly prevailed by western analysts. They think that rise of China can disturb the existing world order. For example, China is competing with American economy in the international market. Balance of power is coin of international politics, so other actors are emerging now. But the rise and demise of powers after a certain time period is one of the laws of nature. Specially America is feeling threatened by this emergence of China as a super power which can be seen through events like Huawei issue over 5G technology, its sensitization, trade war between china and America, claim of copyrights by America etc. increasing influence of China in majority of states is posing the seriousness of issue. Chinese model of Confucianism is spreading as it has started practices in South Korea as well which is predicted through their cultural stimulus.  Pessimistic school of thought deny the authenticity of foreign policy of China, they consider that it is a mere framework which has nothing to do with reality.In reality China’s behavior is like relations having towards Taiwan, South China Sea etc. Interest of states are very important which may differ from each other. Lensing through these views, this unpredictable situation leaves a humans mind into a chaos, whether the rise of China is peaceful or just a myth?

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East Asia

The origin of the Four Modernizations and President Xi Jinping’s current choices

Giancarlo Elia Valori

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On September 13, 1971 Lin Biao tried to flee to the USSR with all his family, aboard a Trident plane of civil aviation, which had left with little fuel and no active radio contact.

The crash of the aircraft in Mongolia, where both Lin and his whole family died, was caused by the order given directly by Mao to shoot down the plane.

 What had happened, obviously in political and not in personal terms?

 The answer is simple: Lin Biao was very strongly opposed to the new agreement between China and the United States and hence had organized a military coup. For Lin Biao all the room for US geopolitics was to be found in what the Third International’s forces traditionally defined as “imperialism”.

 For Mao Zedong, imperialism was vital for both the USSR and the USA- and considering that he was far from the continent that was the prize for which of the two won the Cold War, namely Europe-he refused to make too many differences between the two.

 As a man of Tao and Zen, Mao treated an evil with another evil.

  Mao Zedong, however, also knew that a new economic relationship with the United States was needed, after the long economic crisis and the factional instability within the Chinese regime. The Soviet Union could certainly not give it economic stability and hence the “Great Helmsman” turned to the distant enemy rather than to the near quasi-friend.

 Nothing can be understood about China, including current China, if geopolitical choices are separated from economic, financial and industrial ones which, however, are subjected to the strategic “policy line” defined by the Party – a policy  line that is cultural and always based on a very long term.

 On September 29, 1972 the diplomatic relationship with Japan were resumed, along with those with the United States. An evident overlapping of different geopolitical lines which, however – in the minds of the Chinese decision-makers -were similar also from the symbolic viewpoint.

 In 1973 Deng Xiaoping reappeared in public, upon direct order by Mao Zedong.

 Those were also the years of the late definitive success of the “policy line” of Zhou Enlai, who had successfully gone through the Great Cultural and Proletarian Revolution, which had partly overwhelmed him, and led the 10thCPC Congress.

 That was the compromise which held the Party together, after Lin Biao’s elimination. An unstable agreement between the reformist “Right” (Zhou had spoken of “four modernizations” many years before, exactly in 1965) and the Left, silenced by Mao, that had crossed the red line of the Cultural Revolution and the failed communization of rural areas.

 In those years, also the Party’s Left lacked mass management of the people and the Party and had to agree with the other factions, while Mao mediated and also created “third wheels”.

  Create something from nothing – one of the Thirty-Six Stratagems of the Chinese Art of War.

 In 1973, just before the equilibrium between Zhou and the old CPC apparata broke again, Deng Xiaoping was fully rehabilitated and also became member of the Chinese regime’s deep axis, namely the Central Military Commission.

 In 1975 Deng was elected vice-President of the Central Committee and member of the Politburo Standing Committee.

 The connection between the reformists – if we can call them so – siding with Zhou Enlai, and the “centre” of the Party’s apparatus – that regained its roles and posts by ousting the Armed Forces -prevailed once again.

 Again in 1975, the National People’s Congress praised the “Four Modernizations” already proposed by Zhou and, in its final statement, hoped “that China would be turned into a modern and powerful Socialist country in the approximately twenty years before the end of the century”.

 Political transformation through the new economy, as well as preservation of the regime through political transformation itself.

 We could call it “the Tao of geoeconomics”. Acceleration of industrialization and modernization, but without creating the disaster of rural masses, who were objectively unable of providing the start-up capital for implementing any of the Four Modernizations. This was the real difference with the USSR of the 1930s.

 That capital had to be produced in innovative companies and be attracted from outside.

 At the time, however, the CPC was not yet firmly in the hands of any factions. In September 1975, the national Agriculture Conference saw the harsh clash between Deng Xiaoping and the old “Shanghai group” of the Cultural and Proletarian Revolution that, however, no longer controlled most of the Party.

 Zhou Enlai died in January 1976 and shortly afterwards, in Tiananmen Square, there were severe incidents, albeit with the constant presence of many wreaths reminding of Zhou.

 Later there were also strikes and unrest, until the capture and trial of the “Gang of Four” in Shanghai. It had inspired the “Cultural Revolution” and was then directly accused by Hua Guofen – the man appointed by Mao to lead the transition- of having prepared a coup.

 China’s transformation, however, began again from rural areas: at the second Agriculture Conference in Dazhai, in December 1976 – where various cases of corruption and “social polarization” were described and stigmatized- the discussion focused on the First Modernization, namely that of rural areas.

 When you regulate too much, a parallel and illegal market is created. This always happens.

 Obviously this also happens when total communization is applied to the economic cycle of rural areas.

 Certainly those were residues of Sovietism in the CPC’s  doctrine, but also of the a-dialectical implementation of Marxism-Leninism in historical and social contexts in which the analysis of the founder of “scientific Communism” had never focused.

 In fact, when you read the works and correspondence that Marx dedicated to the Russian agricultural issue, you note that the author of “Capital” foresaw a direct Socialist social transformation stemming from the maintenance of the social and community networks in traditional villages. It may seem strange, but it is so.

 This system operates only with a non-industrialized State that is scarcely widespread in the territory. Otherwise, the problem is that of capitalism in rural areas to generate the surplus of urban and industrial investments.

 Even in the Second Volume of “Capital”, Marx’s model is essentially this one.

 It is precisely on the agricultural issue that the stability and success of many Communist regimes isdefined and, not surprisingly, the first of Zhou’s and later Deng’s Four Modernizations was precisely that of agriculture.

 The topic characterized all Party’s organizations, but it was in late December 1978 that the Third Plenary Session of the 11th CPC Central Committee decided to decentralize the economy – another factor strongly different from the Leninist tradition – and even to liberalize it, in addition to a process of ideological revision, namely Gaige Kaifang that roughly means “reform and opening”.

 That was also related to the request for opening international trade based on the criterion of “mutual benefit” and equality between the various countries.

 Hence, also from the ideological viewpoint, Deng became the Supreme Leader of the Party – as well as of the State apparatus – and announced the Open Door policy.

 An extremely important fact was also the separation of the Bank of China from the People’s Bank of China, so as to serve as single State body for foreign exchanges.

 That was the start of the “Long March” towards the Four Modernizations, with an unusually united Party, and currently towards “Socialism with Chinese characteristics” , as well as – at geopolitical level -President Xi Jinping’s New Silk Road.

 In January 1980, the “four freedoms” – of work, people, goods and capital – were abolished.

 The new planning needed to manage all aspects of productive forces.

  That was explained by a covert war of the Chinese economy against the penetration of foreign capital and joint ventures, which in fact were immediately regulated by specific legislation enacted the previous year.

 The great British operation of economic control over the South-Chinese coasts was resumed from Hong Kong, but the Chinese government eliminated the possibility of such an action by Great Britain (and by the USA, at least partly).

 Hence the Party’s unity had to be reflected in a new context and, to some extents, in the whole society, so as to prevent the liberalized Chinese economy from taking the Party and Socialism away. A new rationale for the CPC’s Leninist unity.

 The new Act on contract law was enacted in March 1981, and in 1982 also the new civil procedure law was enacted, which became effective on October 1, 1982.

 In September 1983, at the 12th CPC Congress, there were three groups within the Party: the nostalgic Maoists, a small and narrow majority for Deng Xiaoping; the Orthodox group that still wanted a nationally planned economy, as in USSR -hence probably the heirs to Lin Biao; finally the real reformists.

 Deng won with a clear, but not overwhelming majority.

 Hence, everyone was waiting for the Four Modernizations to fail, so as to go back to the old routine of the Plan.

 As also happened in the USSR, it was often fully imaginary compared to the actual reality of the things done and produced.

 It was in 1983, however, that the Third Front strategy was implemented, i.e. Mao’s directive – drawn up as early as 1962 – according to which the national strategic industries had to be moved from the coasts – militarily and politically difficult to defend – to the internal areas. Without said Mao’s directive, the New Silk Road could not be understood even currently.

Hence 14 open coastal cities that were declared so in 1984, but with a new law on profits that served as mainstay of Modernizations: companies were asked to pay a certain share of profits to the government, but they could withhold some profits if they matched and exceeded the requirements of the contract with the State.

 In 1985 a new regulation also involved government bonds. The seventh Five-Year Plan began, underlining a “scale” approach, in which the coastal areas – gradually freed from traditional strategic companies – were driving the economic development, which later spread like wildfire even in the internal areas.

 It was the Hong Kong model that Deng Xiaoping’s executives copied and adapted.

 For a short lapse of time, Chinese analysts and Party planners also looked to the Singapore model, with the (single) Party of Lee Kuan Yew.

 It isby no mere coincidence that Shenzen was close to the former British colony, and often the Chinese attracted and favoured the companies of the British area towards the new Chinese coastal areas also characterized by free-market economy.

 Advanced and high-tech services in coastal areas, and lower value-added, but still inevitable, productions in internal regions.

 A new dualism, where rural overpopulation had to be gradually absorbed by inland strategic companies.

 A double geopolitical status of inland areas which, in many cases, is repeated also in the current Belt and Road Initiative.

 In 1986, the “open-ended” contracts for the manpower working in State-owned companies came to an end.

 In October 1987,the 13th CPC Congress was held, in which – for the first time – there was talk about the “commodity economy”, i.e. a two-tier mechanism, in which the market is matched and also “corrected” by the old national planning.

 A sort of re-edition, for internal use, of the formula “one country, two systems” implemented by China with the agreements for Macao and Hong Kong.

 In 1988, however, the 7thNational People’s Congress officially legitimized the private initiative (not the mere ownership) and enabled private individuals to buy State-owned companies.

 The term “People’s ownership” was also deleted, while individuals and groups, even non-Chinese ones, could buy land with a system similar to that of the British real estate leasing.

 Profits, wherever made, had to be reinvested in the company that originated them, before requesting any financing from the People’s Bank.

 The Special Economic Zones, modelled again on the Hong Kong system, became five.

 Hence innovation on the coasts and strategic companies in the central regions – mainly public ones, which still remained almost completely public.

 In April 1989, Jiang Zemin rose to power.

 Student demonstrations also began in Tiananmen Square, where, year after year, the various anti-regime organizations gathered: Falun Gong, the networks of many illegal parties, unrecognized union organizations and many “spontaneous” groups.

 And some old “Red Guards”.

 Zhao Ziyang, the Party leader already defenestrated by Jiang Zemin, was in fact at the centre of “spontaneous” organizations.

 The various Autonomous Federations of Workers -spread by location and not by industry – were legally created.

 Gorbachev’s visit took place in May 1989.

  That was the key moment of a long series of doctrinal, practical, cultural and historical differences that – from the very beginning – divided the two great Eastern heirs to the Marxist-Leninist Third International.

 What really mattered to the Chinese leadership was that the Russian crisis did not overwhelm the Chinese Communists: that was the meaning of the declaration signed by Gorbachev, which regarded the “peaceful coexistence” of the two Communist regimes.

 The leader of the Soviet Party was made fun of – not even so elegantly – not because he had reformed the Soviet economic system – in a way, however, that the Chinese deemed wrong – but for one reason only: he had relinquished the Party’s role in the reformist process, which the CPSU had to lead and guide for China, from the very beginning.

An “economicist” mistake, as the CPC’s ideologues said – yet another proof of the Marxist roughness of the “Northern enemy”, as Deng Xiaoping called Russia.

 Sarcastic sniggers on the lips of Chinese leaders. Then Gorbachev explained again his perestrojka and glas’nost, but the Chinese leaders, whose power was based on Party’s bayonets, kept on not taking him seriously.

 Days before the arrival of the Soviet leader, at least one million people had gathered in Tiananmen Square.

 The problems that the Chinese leadership had to solve in a short lapse of time were radical: the “hard” wing that was previously a minority prevailed and managed to convince Jiang Zemin.

 The Party and its authority – the basis of any transformation, even the most radical one – were re-established without much talk. It was impossible to think about a heir to the “Long March” that dissolved the Party within “society”.

 On May 19, the CPC decided to follow the hard line and the military forces reached the areas near the Square, from the outskirts of Beijing.

 Few hours later, the Square was completely cleared, but that was done the hard way.

 Shortly afterwards, at the 4th CPC Plenum, Jiang Zemin –  also following the experience of Tiananmen Square – returned to one of his old theories and developed the “Three Represents” model, i.e. the idea that the CPC’s power was based on its “vast representation” of the Chinese productive forces, of the cultural and technological avant-gardes and of the wide strata of population.

 In other words, the Chinese society – and its economy, in particular – was reformed by bringing the elites together, part of whom were in Tiananmen Square, but also the large crowds still organized by the Party.

 A Confucian middle way that was particularly successful.

 Hence, Zhao Ziyang definitively lost the game within the Party that, however, was also inside the Tiananmen Square insurgency.

 Once the crisis was over, Deng Xiaoping left also the last very strong power in Jiang’s hands: the leadership of the Central Military Commission.

 Shortly afterwards – and there was nothing more symbolic than that event – the Stock Exchange of Shanghai reopened. A reopening that had been expected since the 1930s.

 Later also the Shenzhen Securities Exchange opened. In both of them, any securities – including those issued by the State – were traded, but there was only one deep logic: to acquire productive capital to generate strong and self-sustained development of the coasts and of the high value-added industries that had to compete on the world free market, without granting protection and aid that would go to the detriment of the deep productive structures of the internal regions.

 In 1992, Deng’s journey to Southern borders had a clear route, although the CPC’s leadership had always had some doubts about the “free economic zones”. The core of the issue was that the GDP had to be increased in the lapse of time between the 1990s and the beginning of the Third Millennium.

  It had to be rapidly increased from 6% to 10%.

 Without that “quantitative” assessment – just to use the old Communist jargon – there could be no “qualitative” transformation of Chinese society.

 Everything had to be done soon – well, but soon. That was the characteristic of Deng Xiaoping’s years – extraordinary years, in some respects.

 In a short lapse of time, the Party developed the concepts of “Socialism with Chinese characteristics” and of “market Socialism”, which are so important also in President Xi Jinping’s current policy line.

 There were also other changes that, in a few years, led to the current Socialism with Chinese characteristics, as advocated by President Xi Jinping. However, everything could be done from a legal view point began in those years.

 The transformation process of the Chinese economy is long, powerful and complex, but – unlike what is often said in the West – it is never a mere market mechanism or a naive adaptation of the Party or the State to the absolute Western rules of globalization.

 As early as the 1990s, China has decided to govern market globalization and not just being a part of it. It wants to lead the process so as to be – now that the end of the century about which Deng thought has long been over – the axis of globalization and the centre of the new global hegemonies.

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