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The mimic of Democracy of the Dalai Lama’s Tibetan Government in Exile

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source: *christopher* — Flickr: HH The Dalai Lama's visit to Boston

The Central Tibetan Administration (CTA) – known also Tibetan Government in Exile – celebrates ‘Democracy Day’ on 2 September every year and has done so since 1960, one year after the Dalai Lama and his entourage escaped from Tibet. It was on September 2, 1960 when the Parliament of the CTA (known originally as the Commission of Tibetan People’s Deputies) began functioning, and since then the CTA it has presented itself as a democratic ‘government’ with a Constitution that protects the inalienable rights and freedom of its people.

As common as the concept of democracy appears to be in a modern and largely liberal world, the term has often been misused. The word is derived from the Greek word, ‘demos’ which means ‘common people’. Accordingly, a democratic society is one in which supreme power belongs to the people and is not vested in the figure of an authoritative leader no matter how popular he may appear. Neither is it a democracy when power over the people is yielded by a single-party regime that is free to bend the rules to keep itself in power because there is no mechanism or infrastructure to prevent it from doing so. In addition, a democracy functions by the principles of ‘majority-rule’ and guards against breaches of the basic rights of the common people. In a true democracy, the authority of the government comes from the people.

The CTA operates under the “Charter of the Tibetans In-Exile”, adopted in 1991 and changed in 2011. Executive authority is vested in the Sikyong (also known as the President or Prime Minister of the CTA) an office currently held by Dr. Lobsang Sangay, a US citizen living in Boston, who was elected in 2011.  The Sikyong was initially directly appointed by the Dalai Lama. The first elected Sikyong was a 62-year-old Buddhist monk, Lobsang Tenzin (better known as Samdhong Rinpoche). On 10 March, 2011, the Dalai Lama proposed changes to the exile charter which would in appearance remove his absolutistic position of authority within the organization.

The democracy that the CTA claims does not in fact fit the most vital characteristics of a democratic system of government, leading critics to suspect that it is nothing more than a new coat of paint over its old feudalistic theocratic self. The CTA democracy claim began in the 1960s when the Dalai Lama promulgated a draft Constitution supposedly upholding and protecting the individual rights and freedom of the Tibetan people. Whilst some Tibetans had initially believed in the Dalai Lama’s stated intentions, it became clear in the ensuing years, as the CTA flouted one Constitutional provision after another, that ‘democracy’ was perhaps just a clever ruse for the Dalai Lama’s government to distant itself from a social and political genealogy that it now wished to hide.

Perhaps the Dalai Lama saw that it would be much easier to garner global support for his struggle if the ‘Tibetan cause’ was presented as a wrestle between the Chinese Communist Party, an oppressive totalitarian regime, and the CTA, a ‘democratic government’ forced into exile. This, as opposed to being a fight between a communist regime and a brutal feudal lordship which the Tibetan leadership in fact was. Up until 1959, when the Dalai Lama escaped from Tibet, the majority of the people in Tibet were serfs and slaves owned by a monastic ruling class and aristocrats. When we lift the veneer of democracy, it becomes clear that much of the CTA’s attitudes in governance today is a reflection of its feudal theocratic roots.

During the recent Berman Lecture at Emory University, the CTA President or Sikyong, Dr. Lobsang Sangay attempted a rather awkward justification of what he referred to as ‘Tibetan democracy’. He presented what he regarded as certain unique features of Tibetan democracy which, when examined more closely, offer unmistakable signs that ‘Tibetan democracy’ is a complete fabrication, pointing out three features of the ‘Tibetan Democracy’.

In an exile government, the emphasis is on one leader

Dr. Lobsang Sangay began by admitting that the principles of democracy are in conflict with the goals of an exile government such as the CTA.

“In an exile administration, the emphasis is usually on unity, a single leader and a single voice. It is understandable because the purpose is to return. Unity is paramount in such exile set-ups. Once it is a democracy, there is a contradiction because in a democracy, instead of unity, you have to support diversity. Instead of a single leader, there are oppositions. Instead of a single voice, you must have freedom of speech”.

It should be highlighted that it is because of this disjunction – whether to afford space for diversity or to continue to enforce a single agenda decided solely and unilaterally by the Dalai Lama – that the decision of the CTA exposes its half-heartedness to operate as a true democracy. Stopping short of spelling it out, Dr. Lobsang Sangay was as good as saying that the CTA does not permit freedom of speech, dissenting opinions to that of the government, or diversity, because its exile agenda (read the Dalai Lama’s agenda) does not allow it to. And yet, the CTA insists it is a democracy.

In other words, the only democratic thing about the CTA is its self-appropriated label.

Sincere Buddhists cannot insist on exercising democratic rights

Dr. Lobsang Sangay claimed that the second feature of ‘Tibetan democracy’ is how the Tibetan people have had to step further away from their spiritual bond with the Dalai Lama. Dr. Lobsang Sangay referred to an old Tibetan lore that “all the Tibetan kings were manifestations of Buddha. Such is double bind of Tibetan politics that as long as the Tibetan people regard themselves as sincere Buddhists they cannot insist on exercising their inalienable human rights under a democracy without alienating themselves from their God.

The Dalai Lama and the CTA know this well and hence it is deceitful to suggest to the people of the world that the authority of the Tibetan leadership comes from the people when in fact it comes from their religion, of which the Dalai Lama is a living embodiment.

A true democracy is defined by rule by the majority, but for the Tibetan community in exile, the term means something quite different. Despite the CTA having an administrative configuration that resembles a democratic system, at the apex of the power structure is the lone figure of the Dalai Lama – both a god and a king who is not elected but rules by what is traditionally believed to be divine birthright. For centuries, the Tibetan people have been told that it is the duty of every Tibetan to obey the diktat of this king. But this King is also regarded as the most important god by the Tibetan people, and there is no aspect of his being which is not divine. Therefore, his secular and political decrees are also immediately taken as spiritual precepts to abide by.

The CTA can assemble their governmental structure in whatever way they like, and yet to defy the Dalai Lama is not only treasonous but also highly sacrilegious. And therefore, whether it is by law, by religion or by custom, the Tibetan people are trained to listen to the Dalai Lama without question. The Dalai Lama knows this well and can therefore toy with the idea of the CTA mimicking a democracy without losing any control over the Tibetan people.

A good case in point is the ban on the religious practice of Dorje Shugden. In spite of having a Tibetan Constitution in which Article 10 guarantees the Freedom of Religion, the Dalai Lama did not hesitate to override this charter to deny the people their right to religious freedom enshrined in the CTA’s highest law. A CTA minister of parliament who questioned the wisdom of the Dalai Lama’s religious ban was stabbed. Time and time again, even at the slightest hint of the Dalai Lama’s dissatisfaction at something or someone, the CTA immediately sets aside its democracy masquerade and becomes the enforcer of the Dalai Lama’s will. The Dalai Lama and all the officers and nominees who act in his name are in fact above the law. No democratic system permits this. On the other hand, it describes a feudal theocracy very well.

In 2011, the Dalai Lama apparently retired from all political activities and is said to have relinquished his authority to what the CTA regarded as a democratically elected Sikyong, or President of the Central Tibetan Administration. It was both an opportunity and a test of the CTA’s will to govern as a democratic administration. It could have abolished the Dalai Lama’s religious prohibition on the Dorje Shugden practice, or it could have chosen not to give additional expression to the Dalai Lama’s opposition of this religious ritual. But in 2014, instead of upholding the ‘Freedom of Religion’ and ‘Equality Before the Law’ provisions of the Tibetan Constitution, the CTA Parliament passed yet another official resolution to criminalize the Dorje Shugden practice. Again, this shows that there is no room for disagreement with the Dalai Lama regardless of the Tibetan exile government’s democratic façade.

Those like Tenzin Tsundue, a prominent advocate of Tibetan independence (called Rangzen) who is familiar with how the Tibetan government works, insists that “HH (Dalai Lama) is still the boss, not Sikyong. Lobsang Sangay’s showing the face in the media, on stage; being the head of CTA is still nominal and has little meaning. HH calls the shots.”  In other words, CTA democracy is just a charade.

The populace agrees 100 percent with what the leadership says

Dr. Lobsang Sangay suggested that “the third unique feature of Tibetan democracy as its ability to exist without a physical border” and that “…when the Tibetan cabinet makes a decision, they send the notice to Tibetans around the world and it is followed by all…You have to realize that we don’t have a police to enforce the decisions, nor do we punish anyone if the decisions are not followed and yet it is followed by all without fail.” This despite the fact that there are no sanctions for those who do not follow.

It is true that once the Tibetan leadership makes a decision, all Tibetans tend to toe the line. Dr. Lobsang Sangay made the statement that there is no need for the leadership’s instructions to be administered by enforcement, to give the impression that the populace agrees 100 percent with what the leadership says. In truth, there is a big difference between submission out of assent and submission due to fear.

Given the political and spiritual centrality of the Dalai Lama in every Tibetan person’s life, the highest transgression that a Tibetan can be accused of is to be ‘anti-Dalai Lama’. And it is this threat that the Tibetan leadership wields as a weapon more powerful than a police force because its use is completely arbitrary and not bound by any rules of engagement.

In the 2016 elections for the post of Sikyong, Lukar Jam was the only candidate that stood for Rangzen (Tibetan independence) and so he was easily demonized by the other candidates as being ‘anti-Dalai Lama’. To vote for Lukar would be to vote against the king of Tibet, to vote against a Buddha. And to make sure that Lukar Jam had no chance of becoming Sikyong, the Election Commission, which takes its cue from the incumbent leadership, even changed its rules to disqualify Lukar’s candidacy in the final round of the Sikyong election, sparking protests from long-term Tibetan supporters to protest which, in the end, fell on deaf ears.

So, whilst Dr. Lobsang Sangay was right to say that the CTA does not have a police force, it is because there is no need for one. As we have seen time and time again, in the Dorje Shugden controversy and elsewhere, to be labelled ‘anti-Dalai Lama’ is a punishment in itself and carries with it the implied duty of every good Tibetan to shun and assault the victim. Lukar Jam, the political candidate, discovered this as did the journalist Milla Rangzen and the CTA Minister of Parliament Sharchock Cookta. All of them challenged the Tibetan leadership’s views at some point, or called out the CTA’s wrongdoing as they would have been entitled to in a democracy, and were punished for their audacity. Isn’t this more the mark of a totalitarian regime?

During his Berman lecture speech, Dr. Lobsang Sangay boasted that voter participation amongst the Tibetans in exile was up by 70%. Dr. Lobsang Sangay offered this as evidence that the exiled Tibetan people were becoming more involved in the democratic process. What Dr. Lobsang Sangay did not mention was that a Tibetan is only entitled to participate in the electoral process if he or she is issued with a Green Book by the CTA and it is here that the CTA holds a sword of Damocles over the head of every Tibetan in exile. The Green Book is in effect the only official documentation that identifies the Tibetan refugee, allowing him or her to claim ‘citizenship’ of a free Tibet once the CTA regains the homeland. Without a Green Book, the Tibetan refugee has no identity, no legitimacy and no entitlements whatsoever, so it is easy for the CTA to bend every Tibetan in exile to their will with the threat of denying him or her the Green Book. This is a mechanism that is subtle and yet supremely effective, hence Dr. Lobsang Sangay’s confidence that instructions emanating from Dharamsala, the CTA’s seat of government, are followed without fail. The Green Book must be renewed every five years which provides the CTA with a series of opportunities to control the Tibetan Diaspora.

For Tibetans who refuse to comply with the Dalai Lama and CTA’s arbitrary terms such as Dorje Shugden practitioners unwilling to denounce their faith, they not only live in fear of their lives, but are also considered persona non-grata, an exile within an exile community. A democratic government does not subject its citizens to such fear and conditions.

Indeed, in the CTA Constitution itself we see the supremacy of the Dalai Lama instead of the supremacy of the rule of law. For instance Article 20, which addresses the CTA Cabinet and the elected CTA Presidency, clearly identifies the Dalai Lama’s leadership even though he is supposed to have devolved himself of all political authority. Similarly, Article 36, which vests the Tibetan Assembly with the powers to create laws, states that such power can only be exercised with the assent of the Dalai Lama. And this submission to the Dalai Lama’s authority runs through the Tibetan Authority, although it need not have. The Dalai Lama’s authority does not come from the letter of the law but from heaven itself, and to every Tibetan person, there is nothing higher than that.

The five most important rights provided to citizens in a democracy

It would have been easy enough for Dr. Lobsang Sangay to prove that Tibetan democracy is real by showing that the CTA upholds the five most important rights provided to citizens in a democratic state:

1. Freedom of speech and expression – The most fundamental right that all citizens are afforded in a democratic state is the right to express oneself and one’s opinion. But this is manifestly absent in the Tibetan community governed by the CTA. In fact, the opposite is true.

For instance, as the Tibetan activist and writer Jamyang Norbu noted in ‘The Sad Painful Joke of Tibetan Democracy’, simply voicing one’s opinion in favor of Rangzen (Tibetan independence, as opposed to the Middle Way promulgated by the Dalai Lama) is enough for the Tibetan parliament in exile to call for one to be banished from the Tibetan exile society. Norbu further noted that such an act was in fact an order for members of the exile community to teach a lesson to the errant member who has the audacity to speak his mind.

If there is any doubt that the CTA employs violence in suppressing dissenting voices, then Tashi Angdu, the President of the Cholsum Organization, confirmed in an interview with Swiss TV that his organization enforces the CTA’s views and insists that no one should do anything that contradicts the views of the Tibetan leadership, and that they will resort to violence if necessary. “Anyone who is against the Dalai Lama must be opposed without hesitation with men, money and possessions, that is to say, all means including violence”.

2.The right to a fair trial and procedural fairness – The independence of the judiciary is not only a cornerstone of a true democracy but also the foundation of the rule of law. The reason the judiciary is protected from tampering by other branches of government in a democratic system is to ensure people’s rights can really be protected.

But in the CTA’s case, the judiciary becomes yet another tool for the ruling elite to oppress the people. When the Dalai Lama banned the Dorje Shugden practice in 1996, Article 63 of the Tibetan Constitution was amended to preclude the appointment of Dorje Shugden believers, who are forbidden from holding office in any branch of the government or judiciary by virtue of their religion. And yet Articles 9 and 10 of the same Constitution guarantee equality before the law and freedom of religion. This by itself irrefutably demonstrates the hollowness of the Tibetan Constitution and the ease with which the CTA bends the law to justify its acts.

It was only after constant ridicule from Tibetan and international observers that Article 63 was again amended to read:

Article 63 (3): A Tibetan who is appointed as the Chief Tibetan Justice Commissioner shall, before assuming office, take and subscribe an oath and affirmation of office in the presence of His Holiness the Dalai Lama according to the form prescribed by law.

This essentially disqualifies any candidate that the Dalai Lama objects to, a subtler and yet no less effective means of denying any judicial fairness to those targeted by the government.

3.The right to a free and unperturbed media – Far from allowing a free press, the only independent Tibetan newspaper Mangtso (Democracy) was forced to close down for daring to publish news items that were not complimentary of the Dalai Lama or the CTA.

Jamyang Norbu who was a key member of the newspaper noted:

At Amnye Machen we published the newspaper Mangtso (Democracy), that attempted to report on Tibetan politics in an open and truthful manner. Our staff members and some young men who sold our paper on the streets were constantly bullied and threatened. The editors received death threats on a regular basis, and gangs and mobs often poured into our office, scaring the girls at the reception desk and harassing everybody else. All these incidents were clearly organized and instigated by the religious-right coalition in order to shut down the paper.

4.The right of every citizen to exercise his/her vote freely in public and open elections – In a true democracy, the highest power is vested in the people who affect how their government is chosen through the power of their vote in an electoral process.

However, as we have seen in the case of Lukar Jam, not only can the ruling class use the Central Election Commission to change its rules and regulations to disqualify candidates – which it does – but no Tibetan in exile can vote unless he or she is in possession of the Green Book, which is only issued at the prerogative of the CTA.

In the case of Dorje Shugden practitioners who refuse to obey the Dalai Lama’s religious ban, they are denied the issuance or renewal of the Green Book which is how the CTA ultimately manipulates and oppress the very people it is supposed to serve as a democratic government.

5.The right to worship religion in a free setting – Perhaps the most glaring example of Dr. Lobsang Sangay’s parody of democracy is the CTA’s ban on the religious practice of Dorje Shugden. This denial of freedom of religion not only breaches the Tibetan Constitution but also the Constitution of India, the host nation of the CTA, as well as a good handful of United Nations Human Rights provisions.

An entire section of the CTA’s official website is dedicated to the persecution of Dorje Shugden practitioners. For good measure, an identical section appears on the Dalai Lama’s official website.

How can Dr. Sangay claim a ‘Tibetan democracy’ when the CTA uses all branches of the government as well as the authority of its highest religious leader to deny the Tibetan people even the most basic rights that their law is supposed to uphold? As a matter of fact, the CTA under Dr. Lobsang Sangay is an affront to democracy, which makes his delivery of the Berman Lecture on democracy at Emory University a complete mockery.

‘Tibetan democracy’ is the Dalai Lama’s sleight of hand at its best. It is a deception and one of the best in modern history. No other authoritarian regime has pulled off this level of artifice. The Central Tibetan Administration is a government without a state to govern and a ‘democracy’ that uses state instruments to enforce a feudal lord’s will, all this while operating outside every single global framework that ensures checks and balances. ‘Tibetan democracy’ is an oxymoron and the CTA should be taken to task over its abuse of the term.

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East Asia

The Spirit of the Olympic Games and the Rise of China

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image source: China Daily

It is fair to say that no country like China has so seriously connected its national rejuvenation to the Olympic Games for one century. It is also rare that the top leader of a major power like Chinese President Xi Jinping has paid earnest attention to the preparations for the Olympics from the very beginning in 2017. It is reported that over the five years, Xi has made five inspection tours to the sports venues. During his latest tour to the sports villages on January 4, he led his entourage to the Winter Games facilities as the opening ceremony is in one month away. During this field trip, Xi called for efforts to ensure the success of the Beijing 2022 Olympic and Paralympic Winter Games in line with what China has promised for the world to host “a green, inclusive, open and corruption-free Winter Olympic Games.”

Historically speaking, China is home to a great and ancient civilization. But as a political entity in modern era, it is a newer player since it was forged after the demise of the Qing Empire in 1912. Since then, the great (and largely successful) quest of China during the following century has been committed to transforming the large country to one strong power and a respected nation-state in the world order. Coincidently, as historian William Kirby put it, the struggle for the rise of China was always linked with the rise of the modern Olympic movement and the growth of spectator sports as an international cultural scenario. To make this long history into a short story, this paper tries to explore the salient legacy of the International Olympic Games in China and its impact on the growth of Chinese nationalism during the 20th century until now.

In a review of the creation of modern China, sports have unusually played a role that has grown in dimensions. For instance, the Olympic Games have aspired the drowsy Chinese to rethink and reinforce new national identities. In 1927 when the Nationalist (KMT) elite took power in China, its early plans for the new capital city of Nanjing included an Olympic-scale stadium. Later, it sent China’s first athlete team to the Olympic Games in 1932 and 1936 for international legitimacy. But China’s inferior power and public poor health only drew international contempt and defeats. Echoing Chinese low-status of the day, Mao Zedong, who later became the leading founder of the People’s Republic of China, warned his contemporaries that “China is being drained of strength. Public interest in martial arts is flagging. The people’s health is declining with each passing day. One day our country will become even weaker if things are allowed to go unchanged for long.” Mao’s words serve us to understand that since the early 20th century, why Chinese political elite are convinced of the merits of the sports in general and the Olympic Games in particular because they would benefit public health domestically and enhance China’s image internationally.

However, it is since the foundation of the PRC that has fundamentally heralded an era of mass participation and public consumption in China as elsewhere of sporting competitions. Since the 1980s when China first participated in the Olympic Games in Los Angeles and then in Seoul, it has been involved in the IO games because sports, and the Olympics in particular, show well how nationalism and internationalism come together in China. It is self-evident that Chinese participation and interest in modern sports are largely driven by nationalism and, through taking part in world competitions, China has engaged the international community. Now Beijing is set to become the first city in the world to have hosted the summer in 2008 and soon to host the Winter Olympic Games in 2022. It is proud to say that hosting a successful Winter Olympic Games is a solemn commitment China has made to the international society. As the Olympic Games are around the corner, China’s preparation for the Games has attracted the global attention.

Now the inquiries go to what are expected for China to attain during the 2022 Olympics given that it is not only the second largest economy in the world but also a rising military power? Looking into the legacy of the Olympic Games in China and Chinese aspiration for their historical mission since the early 20th century, we can possibly suppose three results expected.

First, China aims to rebuild an image of a responsible power in light of multilateralism. With the world still battling the COVID-19 pandemic and the climate crisis, compassion, solidarity, and friendship among nations have never been more critical. As UN head Antonio Guterres, who has accepted an invitation to attend the Beijing Winter Games, has said, “The Olympic spirit brings out humanity’s best: teamwork and solidarity plus talent and tolerance.” Echoing this call, the games organizing committee has vowed to use latest technology in Beijing’s Main Media Center which is the temporary home and office of some 3,000 journalists from more than 100 countries and regions and 12,000 broadcasters from over 200 networks. Moreover, armies of robots will help to provide a wide range of services, working as guides and doing things from those related to COVID-19 prevention and control, to food delivery and food preparation. Since the Olympic spirit of unity, friendship and peace is deeply rooted in China, sports are supposed to promote the mutual amity and respect among the athletes from diverse nations and cultures.

Second, the CPC elite aims to present a healthy and happy China to the world which has been sieged by the multiple complex challenges over the past decade. It is estimated that about 300 million Chinese will be inspired to participate in winter sports through hosting the Olympic Games. In addition, it will not only contribute substantially to the Olympic cause, but also foster domestic public engagement in sports. By hosting the summer and winter Olympic Games, Beijing and elsewhere in China will make full use of the sports venues for ordinary Chinese as they see the sports to promote the public health, to stimulate social-economic growth and to revitalize the cultural legacy of China since it has long regarded physical fitness as an essential national trait.

Third, China, both the leading elite and the led mass, has attest to the contribution of sport for sustainable economic and social development. The 2008 Olympic Games are a prime example of how the games can affect society, triggering action by the government to improve the lives of people with disabilities and protect their rights as equal members of society, along with nationwide investments in sustainable transport, public health, and renewable energy–all important legacies enjoyed by Chinese people today. Indeed, the UN Environment Program’s office in China has provided technical support and advice on the development of national policy initiatives in support of preparations for a green and sustainable Games. In this context, delivery of a Beijing Winter Olympics and Paralympics can be again a beacon of hope, demonstrating the value of unity, resilience and international cooperation in overcoming today’s pandemic.

In sum, this discussion on “The Olympic Games and the Rise of China” will be incomplete if it does not mention the personal ties between Chinese President Xi and the 2022 Olympic Games in Beijing where they are scheduled from February 4 to 13. From bidding for the Games to the extensive preparations, he has played a leading role and vowed to present a “fantastic, extraordinary and excellent” Games to the world. An avid sports fan, Xi sees sports as a driving force for improving people’s health, an engine to stimulate social-economic growth and a showcase to project China’s cultural legacy. As a statesman, President Xi has encourage Chinese athletes to strive for excellence at the upcoming Games while vowing to deepen international cooperation for a brighter future with people of all countries: that is, harnessing the power of the Olympic spirit to promote a community of shared future for mankind.

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The role of CPC in supporting leadership schools in democratic countries

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The Department of International Communication is officially under the Central Committee of the Communist Party of China “CPC”, known by its former name (International Department “ID” or External Department).

  It has played a major role in introducing the policies of China and its ruling Communist Party, since the establishment of the External Department of Political Liaison of the Party in 1951, especially those its contacts and communications with (communist and leftist orientations, as well as all other intellectual and ideological currents, in addition to its keenness to communicate with international think tanks and research, and the most prominent academics around the world).

   Through my academic experience, academic and research closeness by virtue of my specialization and my in-depth study in the politics of the Communist Party of China, I have been able to analytically approach all departments and committees of the ruling Communist Party and its local grassroots branches in all regions, provinces and autonomous regions of mainly ethnic nationalities in China, in addition to my PhD thesis has focused on tracking and analyzing all policies related to the Communist Party of China, especially the internal ones, which gave me the opportunity to get acquainted with the most prominent comrades in the ruling Communist Party in China and all the visions of the members of the Central Committee of the Communist Party of China and its political office, and my attempt to extensively and permanently review a number of  (Documents issued by the archives of the Communist Party Library and its main sessions. Perhaps I had the luck to see old and rare archival documents dating back to the 1950s, and I was fortunate to be close to all international intellectual and research projects aimed at studying the history of the Communist Party of China, its main stations, and the main difficulties and challenges.  and patterns of relationship with the powers of the West).

   – Based on my academic and analytical understanding of the most prominent roles of the “External Department of Political Communication of the Communist Party of China”, as an academic and expert specialized in Chinese political affairs, I was able to track and monitor the most prominent main roles of the “International Political Liaison Committee of the Communist Party of China”, and its relations and contacts in the past and present, given the importance of the work of tthis international committee in conducting the basic planning and policies of the Communist Party, as the following:

  My research and academic exposure, as an expert in Chinese political affairs, came to the most prominent policies of the ruling Communist Party in China and its internal and then external relations through the Foreign Department of the Central Committee, with referring to many (recordings and jottings archives for all of the memories and documents during the Cold War era), and the most prominent rare communist documents that I dealt with, which enabled me academically to study, research, and become familiar with that era that is absent from the minds of new generations, especially my fellow young researchers and academics to study the role of the Communist Party of China and its relevant committee.  Through external contacts with the world, in support of the (national liberation movements in Africa and the world during the fifties and sixties), and even an extensive personal and academic acquaintance with the most prominent aspects of the old relations between (the Nasserist era in the history of Egypt for the late Egyptian leader “Gamal Abdel Nasser” and the late Chinese leader, comrade “Zhou Anlai”).

   My academic focus on the content of the work of the “External Department of Political Communication of the ruling Communist Party in China” was a pivotal factor in understanding China’s extended relations during ancient periods, and perhaps my study of that ancient era in which the complex conditions of my study led me to reach some new academic and analytica results, and the most important for me personally, was my ability to (rewrite and review the era of the late Egyptian President “Nasser” and the Free Officers in the history of Egypt and the main contacts of the leader “Gamal Abdel Nasser” with China).

  As a researcher and academic concerned with Chinese affairs and the policies of the ruling Communist Party, I was able to understand some ancient eras, due to tracking the work and monitoring of the roles of the “International Liaison Committee of the Communist Party”, especially after looking at an old archive of the “Cold War Project”, which I got close to historically and archivally. As an integrated international academic work, I approached its researchers, to understand how the old leaders of the Communist Party of China think during the (period of international liberation movements from Western colonialism) and compare them with the current communist leaders, and try to understand all Western theories that provided different and varied interpretations to understand the mechanism of thinking and formation of the Communist Party of China.

  Perhaps the new and very rare matter in research and analysis, which occupied my mind and analysis for a long time, because there were no serious studies about it in the first place, is (an academic research and analysis on the extent of the aspects of the relationship between the external department of the international communication of the Communist Party of China and the Department of Tourism of the Chinese Ministry of Foreign Affairs, during the era of the fifties in introducing China’s policies globally), especially in front of foreigners and visitors, given that the establishment of an independent department for tourism in China within the Chinese Foreign Ministry in the fifties, which made me pause for a long time to understand: the extent of the relationship between the (Department of Tourism and the International Liaison Committees) of the Communist Party of China, given that they basically mean to improve China’s image internationally and to understand, explain and interpret its policies around the world?

  In my personal and academic analytical opinion, it’s not possible to understand all those historical epochs and stages of the Communist Party of China, without a (precise analytical understanding of the working mechanism of the Committee for Communication and External Action of the Communist Party of China), which is entrusted with communicating primarily with the outside world and other parties in the world since the history of its establishment and establishment in the early fifties of the last century.

  In general, the “International Liaison Committee of the CPC Central Committee” aims to explain and clarify the policies of the Communist Party of China in the first place, define its achievements and clarify its most important roles internally and externally, and most importantly to respond to those American and Western accusations, and the “CPC” leaders always emphasize that “China is not interfere in the internal affairs of other countries to spread a certain style or ideology or to export the Chinese model of the Communist Party globally”. The Committee for “Liaison and Communication with the Outside World” of the Communist Party of China has also succeeded in (supporting many leadership schools in a number of African democratic countries, and providing educational programs created by the Communist Party of China).

  The International Liaison Committee of the Central Committee of the ruling Communist Party of China was able to highlight many of China’s global development efforts for leaders of foreign political parties and to remove confusion and ambiguity about policies related to China and its ruling Communist Party with the constant emphasis of the Chinese leadership on the keenness of the Chinese leadership of the Secretary-General of the Communist Party of China, Comrade “Xi Jinping”, to adopt many of the most profitable and beneficial development initiatives for the world, especially for the marginalized, the poor and developing countries, such as: (Belt and Road Initiative, Dialogue among Civilizations, Exchange and Civilized Cooperation among all, the common destiny of humanity, win-win principle, mutual benefits, pursuit of development and cooperation, South-South cooperation, dialogue and narrowing the gap between North and South), and the other Chinese global development initiatives.

  It is noted here that (the international or external section of the Communist Party of China), has no reservations about any trend, type, or intellectual or ideological current adopted by any of those foreign political parties that deal with it around the world, given that the leaders of the Communist Party of China can deal  with all of the (right-wing parties, left-wing parties, and with all other parties of different orientations and intellectual and ideological currents).

  Many of the tasks of the “CPC Foreign Department” have been carried out online during the period of the Coronavirus pandemic or “Covid-19”, with the aim of introducing the world to China’s achievements in eliminating the pandemic, and how to overcome challenges and learn from the Chinese experience, according to the principle of “common destiny for humanity”.

 Here, I can present statistics to understand the most important actual activities of the CPC Foreign Committee. We can identify here that (the CPC Foreign Department or Foreign Liaison Department) has succeeded in (communicating with more than 600 political organizations in more than 160 countries in the world), and these external contacts have increased during the same year of appointing the Comrade “Xi Jinping” in reign. The number and percentage of high-level party meetings between (the external department of the Communist Party with all foreign political parties increased by more than 50% between 2012 and 2017, until the total of those meetings reached more than 230 annual meetings).

  Some academics in the West have described the activities of the CPC’s Foreign Department as being similar to the “New Comintern”, that is meaning, the formation of an institutionalized communist regime led by China, which is (similar to the old international communist movement), led by the former Soviet Union before its disintegration.

 From my analytical and academic point of view, it is noted that (there is a fundamental difference between the communist system of China compared to other political systems such as Western democracy), China does not preach or advocate the adoption of communism, and its only goal is to prove that countries can become richer without being  Democracy in the literal sense that some are trying to export to us, and this message is receptive to politicians who see that the checks and balances of democracy in the same Western liberal concept are disturbing, with their call to change regimes according to the dictates and conditions of the West.

 The Chinese President, Comrade “Xi Jinping”, played a major role through his presence and activities within the CPC’s external communication and work committees with the world before he took power in the first place, and head of the “Central Institute for the Qualification of Communist Party of China Leaders”, from which he was rehabilitated and nominated to become the country’s president in 2013.

  After Comrade “Xi Jinping” assumed power in China in 2013, he was more confident in the ideas of the Communist Party and the consolidation of its ideology among everyone, especially among the youth and training young people on party principles for the advancement of the Chinese nation. Hence, the Communist Party only started working on increasing its influence on private sector companies in a more specific and accurate way in a strategy known as: (the party building strategy that baptizes everyone), meaning: forming party committees in all Chinese companies, including those belonging to the private sector or to individuals, so that it can be considered whether the company’s decisions are in line with the policies of the government and the “CPC” or not?

  The late founder of modern Singapore “Lee Kuan Yew”, described, in an interview with American foreign policy experts “Graham Allison & Robert Blackwill”, in 2012, before Comrade “Xi Jinping” took office, saying that:

 “Xi Jinping has iron in his soul more than former President “Hu Jintao”, who came to power without going through the trials and tribulations of “Xi Jinping”. In the sense of referring to the long experience of Comrade “Xi”, given his presence and passing through all party positions in the “CPC” and his deep belief in his ideas and spreading the spirit and ideas of the importance of ideological education sound of Chinese youth and children, with the aim of consolidating the ideological ideas of the CPC within them through schools and various Chinese and local media)

  The role and spread of many (Party committees within all sectors of Chinese society during the era of Comrade “Xi”, with the aim of collectively uniting with the policies and leaders of the Communist Party of China), and we can understand the request of the Chinese President, Comrade “Xi Jinping” from the private sector to  (Unite around the Communist Party, its policies and leaders to jointly advance the Chinese state), and accordingly, “Yi Qing”, as the responsible for China Federation of Industry and Commerce has ordered to open (party committees supervised by the Communist Party to apply the state policies and laws and their interconnection together to defend the interests of the Chinese nation, especially abroad).

  Based on the immediately preceding point, we can notify that “Yi Qing”, as a senior official of the China Federation of Industry and Commerce, called on all companies and private sectors to establish (human resources departments led by the Communist Party of China and its internal committees, with the formation of monitoring units that allow the Communist Party committees to scrutinize company managers) and knowing the depth of their (commitment to the collective policies of the party and the state before the world). I can note and analyze that all of these measures have extended and included mainly all large Chinese companies and groups in particular, given the diminished role of smaller companies in positively influencing the dissemination of the policies and ideas of the Communist Party abroad decisively compared to those of their counterpart companies with space, business volume and investments larger than them in general  China.

  I can observe and analyze one of the main activities of the “CPC” Foreign Department during the era of Comrade “Xi Jinping” in organizing training courses for foreign political parties, especially those in developing countries, with the purpose of (understanding and highlighting mainly the policies of the strong central leadership of the Communist ruler Party in China).

  Here we can analyze the statement of the Head of the Foreign Department of the Communist Party of China, whose name is “Song Tao”, in an online briefing to party leaders from 36 countries in Sub-Saharan Africa, with the assertion of “Song Tao”, that:

 “The achievements of the Communist Party of China in pushing the wheel of comprehensive development has proven the wisdom of the five-year plans adopted and defended by the Communist Party of China to advance the sectors of Chinese society in all fields”

   In his capacity as responsible for all the activities of the Party’s foreign committees and effectively communicating with the outside world, we can find out that “Song Tao” has emphasized that:

  “The Chinese regime and its Communist Party can be an important reference for its listeners to learn and benefit from its achievements and successes, how to overcome its failures and any negatives or challenges it faces. Because it turns out that collectively believing in the goal in China by sticking to the leadership of the Communist Party and rallying around it, and will put all those plans and measures on the right track”

  On this occasion, a general conference was held in Beijing at the end of 2017, which was joined by (leaders and members of political parties from 120 countries around the world, members of the Democratic and Republican parties at the USA has been attended, despite their public criticism of the policies of the Communist Party of China). Chinese President Comrade “Xi Jinping” also delivered the keynote speech, and many participants signed the statement (Beijing Initiative), praising all the policies of the Communist Party of China and Comrade President “Xi Jinping” in the world.

  One of the most prominent roles and works of the (Committee for the Outer World of the Communist Party of China) was to explain, publish and review the book of Chinese President Comrade “Xi Jinping”, known internationally as “The Complete Works of President “Xi Jinping”: On Governance and Administration”, which is consists of three parts to explain the view of Chinese President Comrade “Xi” on the methods and arts of government in China and his view of the world through it.

  The foreign committee committees of the Communist Party has organized (several training courses and international classes to explain the ideas of the Chinese President Comrade “Xi Jinping’s book” on the methods and systems of Chinese rule). The most remarkable thing to me is the keenness of a number of African leaders and officials from the ruling parties in countries, such as: (Angola, Congo Brazzaville, Ghana, Mozambique, Panama, and Venezuela) to attend classes and training courses organized by the “Foreign Work Committee” of the Communist Party of China to introduce and explain the ideas of Comrade “Xi Jinping” on the (philosophy of governance and administration in China), with the aim of benefiting from the Chinese experience and the experience of Chinese President Comrade “Xi Jinping” in managing the Chinese state’s policies internally and externally around the world, and understanding and explaining the reason for the success of the Chinese experience and its global development initiatives, such as the “Chinese Belt and Road Initiative”, and others.

  There are many official websites in China that promote and explain all (the ideas and policies of the Communist Party of China, and how to strengthen these efforts by communicating with the international community and all political parties around the world, including those parties and countries with a different democratic and liberal ideological vision), and that is a clear sign – according to my own analysis and understanding as an Egyptian researcher in Chinese Politics – to open up the Communist Party of China, and its great willingness to cooperate with everyone and all partners and other parties around the world, including those who differ with it ideologically and ideologically.

   Here, we can identify that the (External Department of the Foreign Political Communication of the ruling Communist Party of China with the world) also laid the foundation stone for building ideological schools for the ideas and policies of the Communist Party of China, most notably the opening of (The Ideological School of the Communist Party of China in Tanzania in 2018), and this Tanzanian school is funded  Completely from China and the CPC Foreign Liaison Committee, the opening ceremony of the Ideological School in Tanzania was attended by “Mr.Song Tao”, in his capacity as an official and main representative of the Communist Party of the Chinese state, and as the official head and representative of the CPC External Liaison Committee, as well as the presence and participation of many  Among the African officials in the opening of the communist ideological school in Tanzania, as representatives of a number of African parties ruling several African countries friendly to China, such as: (South Africa, Angola, Mozambique, Namibia, and Zimbabwe).

 The new thing that stopped me in studying and analyzing here, is that a number of African countries that are internationally classified as democratic countries, such as: (Ghana, Kkenya and  South Africa), the Foreign Department of the Communist Party of China sponsored several visits by delegations from those democratic parties.  To China, in the presence of the leaders of African democratic ruling parties, with the aim of (studying the form and construction of parties, governance and all policies related to China and its Communist Party).

  Most notably, the “New National Party of Ghana”, which is currently the ruling party in Ghana, asked for many trainings from the Communist Party of China and its Committee and External Communication Department, in order to (enhance skills  Ideology of Ghanaian New National Party Members).

  We can notify that the (formerly ruling Democratic National Congress of Ghana) sent dozens of its employees to China to receive and learn such training, and the (Ghana Democratic National Congress) also opened a leadership school in the Ghanaian capital that provides educational programs and materials created by the Chinese Communist Party.  It aims to spread its ideas and adopt its policies among the members, despite the different and different ideological views of the Ghanaian party.

 We conclude through our analysis of the most prominent roles of the International Liaison Committee of the Central Committee of the ruling Communist Party in China, that it is (the eye through which the world and its political parties see China and its ruling Communist Party). Here, the importance of the document issued by the “Propaganda Department of the Central Committee of the Communist Party of China” on August 16, 2021, entitled: “The Chinese Communist Party: Its Mission and Contributions”, comes in emphasizing the importance of the “Chinese people” themselves at the heart of the “people’s government and the people’s army”.  In order to achieve the great rejuvenation of the Chinese nation, which is already confirmed by all the documents of the International Liaison Committee of the ruling Communist Party, on the role of the ruling Communist Party and its main committees in discussing all issues of concern to the Chinese people, such as: (five-year plan, drafting reports submitted by the Secretary-General of the Communist Party of China to the National Congress of the Communist Party of China, and the plenary sessions of the Central Committee of the Communist Party of China), all of which aim to affirm the advancement of the Chinese nation and the Chinese people before the world, and the role of the ruling Communist Party in achieving this.

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East Asia

The global role of CPC and Xi Jinping in promoting a dialogue among civilizations

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The ruling Communist Party of China has hosted a “Dialogue on Exchange and Common Learning among Civilizations” on January 10, 2022, which was held in its second session, was attended by Vice Chairman of the Chinese Parliament “Ji Bingchuan”, Foreign Minister of the Communist Party of China “Song Tao”, and a number of among the senior leaders and officials of the Chinese state, with the participation of many political elites from former heads of government and officials of international and national organizations and bodies concerned with dialogue among civilizations and spreading the culture of coexistence, including the former Director-General of “UNESCO”. The ruling Communist Party of China and Chinese President “Xi Jinping” play a prominent role in promoting dialogue among civilizations in the world with an open Chinese vision to all, in accordance with the principle of “the common future of mankind”.

   So, according to my area of expertise and especialising in Chinese political affairs, and my PhD thesis dissertation has already been focused several years ago on all policies related to the comrades of the Communist Party of China and its political elites, the Egyptian researcher will analyze the Chinese vision to the dialogue among the, as follows:

  The Communist Party of China “CPC” and President “Xi Jinping’s rapprochement” with all friends around the world: The CPC seeks to open up to more friends around the world. Therefore, the “CPC” maintains regular communications with more than (400 parties and political organizations in more than 160 countries in the world), and its circle of friends is constantly expanding. Looking to the future, the “CPC” is keenly to strengthen communications with all of the parties of the world, share Party-building and state-rule experiences, conduct exchange and dialogue among civilizations, enhance strategic mutual trust, and work with the peoples of the world to advance the “building of a community with a shared future for mankind and the building of a better world hand in hand”.

 The Communist Party of China and PresidentXi Jinping” set a unique principle for the global vision of learning and benefiting from the civilizational achievements: This vision is based on respecting of peoples and nations, and giving the rights of differences among all, according to the actual conditions of every country and its internal circumstances.

   The theory of the Chinese Communist Party known as “civilizational innovations” to open up to the peoples and civilizations of the world and support the policy of difference: The theory of “civilizational innovations” is based on respect for peoples and their differences with openness to all the features of progress achieved by the peoples of the countries of the world, through keenness on dialogue, exchange and cooperation with peoples and parties from all over the world, with the Communist Party of China “CPC”, declaring its full support for those peoples in promoting cultural exchange and people-to-people friendship between them and China.

   Develop a plan for the Communist Party of China “CPC” to share its experiences globally with countries and political parties around the world: The leaders and officials of the Communist Party in China affirmed their keenness to support global dialogue between China and all countries and peoples during the next five years, with the Communist Party of China “CPC” pledging to provide an opportunity for 15,000 people from the political parties that are representing all of the different countries of the world to conduct the exchange in China. The most prominent here, is the call of Chinese President “Xi Jinping” for the establishment of a (clear institutional mechanism) aimed at the regular holding of the “High-level Dialogue Conference between the Communist Party of China and World Parties”, so that it becomes a high-level political platform with wide representation and global influence.

   All the speeches of the Chinese President, Comrade “Xi Jinping”, affirmed China’s theory of “common global development contributions”: This theory becomes clear after the Corona pandemic, by providing medical and health assistance to all countries and peoples to get rid of the negative effects of the global epidemic, and here China also provided a huge amount of (free aid, preferential loans, technical, human and intellectual support to all developing countries), with the focus of Chinese state leaders and officials within the framework of the “Chinese Belt and Road Initiative” on building a large number of projects in order to advance its economic and social development and improve the livelihood of its people.

  The role of Chinese workers and citizens around the world in enhancing China’s image in the civilized dialogue between China and the world, especially in developing and African countries: Perhaps what surprised me personally as a specialist in Chinese affairs specifically is the presence of thousands of Chinese scientists, engineers, businessmen, technicians, doctors, teachers, workers and volunteers who work. Now virtually in a large number of developing countries, working with local people to change their destiny hand in hand and side by side, according to Comrade “Xi Jinping’s clear principle of China’s support for the common destiny of mankind”.

   The declaration of the Nineteenth National Congress of the Communist Party of China to implement the “Plan for a Prosperous Society of the Chinese People and All Peoples of the World” by the year 2050: According to the planning issued by the (Nineteenth National Congress of the Communist Party of China), it was affirmed that by 2020, China will achieve building a moderately prosperous society in all respects, by 2035 it will basically achieve socialist modernization, and by 2050, China will achieve the construction of a strong, prosperous, democratic, civilized and harmonious modern socialist country for the well-being of the Chinese people and the rest of the world alike. This was confirmed by the leaders of the Communist Party of China in calling on the parties in the world to participate in China in creating more opportunities for cooperation and working to advance a (joint development and prosperity) among the various countries of the world.

   China’s role in maintaining global peace: The Chinese state participates in all international forums to promote global stability and peace, and at the present time, China contributes externally to the (payment of more than 36,000 Chinese peacekeeping forces internationally), China has also become a major contributor of forces and funds in the UN peacekeeping operations globally. We find that China has a major role in “maintaining international peace and security and managing conflicts globally”, through the presence of more than (2,500 Chinese officers and soldiers to maintain peace and security in 8 regions for peacekeeping missions), despite the difficulties and dangers they face.

   Chinese President “Xi Jinping’s call” to reform and build the global governance system: Comrade Xi Jinping’s call to advance the development of the international political and economic system in a more justice and rational direction, President “Xi Jinping” emphasized in all his political speeches on “China never seeks hegemony, and does not harm others or expand abroad”, and focusing all China’s efforts on achieving development at the international level among all partners and friends.

   The Communist Party of China’s call for all political parties around the world to develop “a new theory and foundations for building world peace and joint contribution to global development and protection of the international order: In confirmation of that call from the comrades in the ruling Communist Party in China, their call came to work with all countries of the world, most notably  I have the serious emphasis on “China not importing the foreign style from abroad, and not exporting the Chinese style also abroad”, and thus China’s clarity in not forcing all other countries to copy and imitate the way China works.

   Chinese President Comrade “Xi Jinping” and the leaders of the Communist Party of China (CPC) called to “narrow the gap between the North and the South”: The Chinese view is to achieve economic globalization based on (openness, inclusiveness, public benefit, balance and mutual gain), and to create conducive conditions to the common development of all mankind and work together to advance development and prosperity for the countries of the world, and to eradicate poverty and underdevelopment, from which many peoples around the world still suffer.

  The speeches of the Chinese President, Comrade “Xi Jinping”, affirmed the application of the principle of “building a community with a shared future for mankind” by introducing the “Chinese Belt and Road” initiative: that is why the Chinese keenness on modernization and construction globally and helping everyone without exception achieve (the Joint Construction of the Belt and the Road), as a global platform for activating cooperation between the countries concerned to achieve common development.

   China’s global affirmation to respect the right of countries and peoples to choose and differ and build a common community for humanity: This principle is rooted in all principles and documents advocated by the Communist Party of China and its companions, with their affirmation of respecting differences between different countries of the world, and avoiding any differences, contradictions or frictions. It impedes the civilized dialogue between everyone, and raised the Chinese civilizational principle that “all people are belonging to one family”, as they live under “one sky and one planet on Earth”. Therefore, all the peoples of the world should adhere to the idea of ​​“all under heaven from one family”, and search for common ground while leaving aside differences and making joint efforts for (building a community with a shared future for humanity).

In conclusion, the essence of the idea of ​​Chinese dialogue, which is meaningful to all countries, peoples and civilizations around the world, is the belief of the Chinese communist leaders and Chinese comrade “Xi Jinping”, and the affirmation of the belief of the Chinese nation in the principle of “all under heaven from one family”, by reference to the Chinese civilizational heritage, which calls for “loving of all people and creatures, make all nations live together in peace and a world of greater harmony”. This was translated by the political discourses of the Communist Party of China and its General Secretary, President “Xi Jinping”, and their affirmation of the Chinese nation’s aspiration to live in a better world, and everyone’s pursuit of justice for the public interest.

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