Students United Movement of All Arunachal (SUMAA) have been protesting against the Government of Arunachal Pradesh’s adoption of the Tibetan Rehabilitation policy (TRP). They say Tibetans are infringing on the rights of the indigenous population.

The opinion piece below was sent to dorjeshugden.com for publication. We accept submissions from the public, please send in your articles to ds@dorjeshugden.com.  

By: Solaray Kusco

In 2014, the Indian government initiated a policy called the Tibetan Rehabilitation Policy (TRP). Supporters say that the TRP was the Indian government’s attempt to boost the Tibetans’ standard of living; cynics say that the TRP was agreed to by many state governments, in order to woo Tibetan voters into voting favorably for them.

One such state that is now speaking up strongly is Arunachal Pradesh, in North India. In October 2017, hundreds of Indians in the state began passionate protests against their government, calling upon them to rollback their agreement to implement the TRP. In their protests, they willingly labelled themselves anti-Tibetan. The protests became so heated that Tibetan-owned businesses in Arunachal Pradesh state drew their shutters and required police protection from potential attacks.

The anti-Tibetan sentiment in Arunachal Pradesh joins an increasing number of vocal comments and remarks being made by Indians finally realizing how Tibetan so-called refugees have been taking advantage of the Indian nation’s kindness. Meanwhile the Tibetan leadership stays silent about the situation in Arunachal Pradesh while their people remain at risk of losing their entire livelihoods. It is clear that:

1. The current situation is not the fault of the Tibetan people but of their leadership known as the Central Tibetan Administration (CTA) in Dharamsala, North India. The CTA do not implement good policies to expose their people to better education, world politics, current affairs, better job opportunities as well as life opportunities and instead they keep the Tibetan people downtrodden and poor for their own purposes. In doing so, the CTA hopes that the world remains sympathetic to them labelled as ‘refugees’ although it has been 60 years since leaving Tibet, and hence gives them more money and donations. In reality, Tibetans actually have many opportunities in India to better their own lives if they would go beyond their scopes. The CTA does not encourage this within their communities although to sponsors and foreign donors they show a different face.
2. Even their refugee status is being thrown into doubt and the citizens of their host country India is questioning why they are still refugees after 60 years of living freely. The tribal communities of Arunachal Pradesh State in North India who are engaged in anti-Tibetan protests say that Tibetans are not genuine refugees according to the 1951 Geneva Convention which is the main international instrument of refugee law. There are many more genuine refugees in the world that fit the description much better. There are approximately 7,000 Tibetans in the North Indian state of Arunachal Pradesh alone. For example, real refugees do not live in nice houses, own farms, keep livestock, go on holidays abroad, send their children overseas for education, open up businesses, have big golden temples and get to enjoy all of the country’s facilities, while the indigenous population in India continues to suffer and does not receive adequate government aid. This indigenous population are speaking up now against this unfair practice of double standards. The double standards are those of the Tibetans claiming to be refugees and all the ‘perks’ that it accompanies this label, along with having passports of other countries such as Nepal, USA, England, Canada and so on. The head of the CTA or the so-called Prime Minister Mr. Lobsang Sangay has an American passport. If anything should happen in India, he can hop on a plane and fly to safety, quite contrary to the situation that his own countrymen face.
3. So for the Tibetan government to keep using the “refugee” card is a clear indication that they are cheating the local Indian and indigenous population. That is to say, the CTA has the ability to create an environment for their people to do well and thrive, without needing affirmative policies from the Indian government who should be allowed to focus their efforts on the Indian population. Yet, the CTA continue to rely on the Indian government for such policies because it is free and easy money, and this is why Indians in Arunachal Pradesh are so upset. The fact that anger is now being directed at all Tibetans is a very clear indicator that the CTA have not been good leaders in securing their people’s future and current status that now even their refugee status can be attacked. It clearly shows that the CTA and Tibetans have not made themselves welcomed in India even after 60 years. No country will ask an immigrant or refugee to leave if they have lived there for 60 years. So something is seriously upsetting the Indians against Tibetans. Why are they still refugees after 60 years of living in free India?

A banner posted by Students’ United Movement of all Arunachal (SUMAA) in Itanagar, India, on 6 October 2017 stating: “Anti Tibetan Refugee Movement” driving start from 10th October 2017 onwards. We strongly stand firm against the Tibetan Rehabilitation Policy-2014. We seek every indigenous people to join in this rescue mission for the safeguards of indigenous community. Go back Tibetan…! Go back refugee…! Kaling Moyong, Vice Present (Pro) cum Issue Chairman; Tagri Tame, President; Akom Suraj Licu, General Secretary; Taki Longte Ta…, Education Sec’y cum Issue Vice Chairman.

4. The current anti-Tibetan sentiment shows that the CTA has not done much to give back to the people of India for being such a kind host and allowing them to live so freely, with all the additional perks even the locals do not get to enjoy. This shows how ungrateful the CTA is, and that they are all about taking and milking whoever they can manipulate into believing their ‘poor me’ stories. If the CTA had encouraged the Tibetan people to get involved with Indian society and assimilate, open charities, help the Indians and indigenous people, establish clinics, offer medical assistance and so on as the late Mother Teresa had done in India, Tibetans today would be viewed as Indians, and not as a separate community from the Indians. Being a separate community makes it easier for them to be identified as the opposition and enemy.
5. The level of anger we are currently witnessing in Arunachal Pradesh is not a spur-of-the-moment thing. It is not just because of the TRP that Indians are suddenly protesting against Tibetans. In fact, anti-Tibetan sentiments have been brewing for decades, and the TRP just happened to be the straw that broke the camel’s back. Why are the Tibetans still asking to remain as refugees and not assimilate, and furthermore asking for special refugee privileges? Tibetans who migrate abroad to Canada, USA, Japan, Australia, Europe and so forth have to immediately assimilate, apply for permanent residency status or green cards, as well as passports and work. There are no special privileges. So why do they demand or expect this of their most kindest host, namely India? It has been 60 years already. “Assimilate or return to Tibet,” is what the Indians are logically demanding. Pay taxes, join the Indian armed services to protect the land, obey the rules of democracy and so on, and stop crying for help as you pretend to be a refugee.
6. SUMAA (Students United Movement of All Arunachal) are students, so they are not just random uneducated village people. They are educated and they can observe and think, and having analyzed the situation, they have grown to become very angry and are now protesting in the hundreds because Tibetans still want preferential treatment and ask for aid from the foreign countries. What the CTA need to realize is that SUMAA have vowed that this is just the beginning and will not stop until their state government of Arunachal Pradesh rolls back the TRP and rescinds the state’s support of this affirmative action. This type of anti-Tibetan sentiment is growing. It has been brewing in various parts of India for decades.
7. What the CTA also needs to understand is that once one group starts to get vocal and complain about the Tibetans, everyone else will join in too because finally, a group has taken the leap of being identified as anti-Tibetan and it is now no longer taboo to be considered as such. When that time comes, what can the CTA do to protect their people? After 60 years, Tibetans are still more likely to become sweater sellers than scientists, doctors, engineers and so forth. This is thanks to the CTA’s leadership and method of keeping their people uneducated, unexposed and unaware of the world at large for their own exploitative purposes. It is simple: the leadership keeps the population in poverty while they use this to receive aid and line their own coffers. It is well-known that the members of the Tibetan leadership in Dharamsala are wealthy, own houses abroad, send their kids to western countries for higher education, own cars, have foreign passports and can afford overseas holidays. While this method may have been initially intended to protect and preserve the Tibetan way of life, it has spectacularly backfired due to extreme corruption as Congressman Dana Rohrabacher stated. Now, the Tibetans cannot even earn a living safely and uninterruptedly, let alone think of preserving their culture in an atmosphere that is increasing hostile towards the so-called refugee Tibetans.
8. Why does the CTA not say something to placate the situation and make peace with the Indians in Arunachal Pradesh? It is most likely because they know they can do nothing to placate the protestors, as their anger has grown so great. Before it reached this stage, the CTA would have tried to say or do something to quell the anger and so now, it is too late. So how will the CTA help the Tibetans now? Can they speak up for Tibetan refugee rights without angering the local Indian population? What would stop Indians from saying that Tibetans should just leave, which they have every right to call for?
9. The CTA’s treatment of Dorje Shugden practitioners is coming back full circle. What’s happening now to all Tibetans and how they need police protection from the backlash from the Indians, is similar to how Dorje Shugden practitioners had to be protected by Indian police in the past when the CTA directed violence against them. Now the Tibetan community has to suffer because the CTA spent 60 years focused on making personal financial gains from their political positions. Thanks to the CTA’s actions against their own Tibetan people, the entire Tibetan community now has to suffer. Now the majority of Tibetans will know how it feels to live among self created hostility.

Locals have been seen protesting against the Tibetans in the hundreds.

What the CTA should be REALLY concerned about is that this is what is happening to Tibetans while Dalai Lama is still alive. While the Dalai Lama, who commands such massive respect in India, is still alive, there are already people in India calling for the Tibetans to leave. The request seems almost illogical; with nearly 90,000 Tibetans living in exile in India, it is impossible for all of them to leave. Where would they even go? It is becoming all the more obvious now that the CTA has to make friends with China so they have somewhere to go back to at that time, or to become Indian citizens now and be proud and serve the country. The Dalai Lama does not have a foreign passport but an Indian protectorate document for travel. But most of his government members do carry foreign passports but it is kept hush-hush. Ordinary Tibetans will find it prohibitively expensive to do the same.

This situation should be something of concern to all Tibetans, that once His Holiness the Dalai Lama passes away, there will be nothing to stem the wave of anti-Tibetan sentiment that is coming. They will not be able to rely on the CTA to handle it and certainly, Sikyong Lobsang Sangay has demonstrated he is incapable of doing so and will literally ‘fly the coop’ with his American passport. The funds for the whole of the CTA comes solely because of sympathies towards the charismatic Dalai Lama. Without him holding it together and being a magnet for monetary aid, all would collapse overnight. If Sikyong Lobsang Sangay had the ability to control the situation, the present situation in Arunachal Pradesh would not have boiled over into anti-Tibetan protests on the street. The fact there are protests now show that Lobsang Sangay was ineffective in dealing with this. The Tibetans did not make good impression on the Indians for the last 60 years.

After 60 years of living in India, Tibetans are still hoisting their flags throughout the communities in India. What an insult to India. They should be hoisting the flag of India which is the country that gives them safe refuge, education, opportunities, citizenship, free platform to campaign for a free Tibet, headquarters for the safety of the Dalai Lama, jobs and homes. But this shows how ungrateful Tibetans are. In every other country they migrate to, they must salute the flag of the respective countries. India is really kind and generous in all respects and now further is offering Tibetans citizenship which their CTA is refusing. To the public, they ‘encourage’ Tibetans for Indian citizenship but privately, they tell their people to not be a traitor and remain a refugee because the Tibetan cause will be lost, when in truth it is all about losing refugee aid money.

It is the CTA and their underhanded tricks all over again. By taking citizenship, Tibetans can no longer enjoy the free perks of foreign aid and have to fend for themselves. Indians are tired of being insulted and used as a stepping stone for Tibetans to get to another country. When they cannot get to another country, they want to remain as refugees forever, citing not losing the cause for Tibet, then only do they remain in India. Why is India the second choice? Why is India good enough to live as a refugee for 60 years but not good enough to become of citizen of? Tibetans are arrogant and are obviously using India. If getting an Indian citizenship is being a traitor to the Tibetan cause of freedom, then what about the thousands of Tibetans in Europe, Japan, Australia, North America who have already been naturalized as citizens of those respective countries? Are they all traitors also? Tibetans in India remain refugees because is easier to get aid than become a full citizen of a democratic country like India where they would have to fend for themselves like any other citizen.

As time passes, life gets better for most other refugee communities around the world. They are either repatriated as conflict in their homeland dies down, or they assimilate into their host nations and thrive there. Yet with the Tibetans, we are seeing the opposite, as more people become less enamored by the idea of a Shangri-la Tibet, and wake up to the reality that everyone knows is true – after 60 years, the CTA have given nothing back to India and will continue to give nothing back. Even as the Indians themselves speak up against them, with the Tibetan leadership it is truly a case of old habits die hard and at the end of the day, it will be left up to the Tibetan people to suffer. The precarious situation for Tibetans in India happening now is only the beginning of the end.

Indians (SUMAA) Protest Against Tibetans

Part 1

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Part 2

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Part 3

Part Translation: “This is not a simple foot march, it is a protest rally and I want to say to the state government and the central government, whoever is behind this policy, to immediately roll it back. If not…this is just the beginning. I will say it one more time, this is just the beginning. And of our people who have come here today came along the road, if tomorrow the chief minister’s office asks, if necessary to save our prestige, we will, the SUMAA will go to any extent. Our demands are that the policy is rolled back.”

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Part 4

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SUMAA Leaders Speak

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Articles

Click to enlarge. (Source: http://arunachalobserver.org/2017/10/11/sumaa-holds-protest-march-demands-trp-2014-rollback/)

Click to enlarge. (Source: http://www.phayul.com/news/article.aspx?id=39650)

Click to enlarge. (Source: https://www.tibetsun.com/news/2017/10/05/tibetans-in-arunachal-pradesh-face-wrath-of-locals)

Reacting to a series of peaceful demonstrations staged by Western and Tibetan Dorje Shugden practitioners calling for His Holiness the 14th Dalai Lama to lift the ban on Dorje Shugden’s practice and give religious freedom, the Dalai Lama said:

The point I want to make here is that I haven’t banned the practice they are talking about. My duty is to make the situation clear, no more than that. Whether other people pay attention is up to them. I wave to them when I see them, and sometimes they wave back.
~ H.H. THE DALAI LAMA, Dharamshala, 25 August 2014

Source: http://www.phayul.com/news/article.aspx?id=35226&article=Dalai+Lama+talks+about+secular+ethics+in+Hamburg&t=1&c=1

And, when questioned by Tibetan school children on what they perceived to be lies and discrimination against Dorje Shugden practitioners, Sikyong Lobsang Sangay said:

…they are accusing us for not giving religious freedom and committing discrimination … So, as I said earlier, politically, Tibetan association has never discriminated them, and besides, they have those ID cards … they live in Tibetan settlement camps, treat in settlement hospitals and attend schools; with RC, they travel around India, and with IC, they travel abroad. These are all supported by CTA, otherwise there is no way of achieving it. If we really want to discriminate then we have capacity or power to remove those rights but we have not done that.
~ SIKYONG LOBSANG SANGAY, Upper TCV School Dharamshala, 5 June 2014

Source: http://www.youtube.com/watch?v=UYXVNFhvOVk

The Dalai Lama has often spoken against the practice of Dorje Shugden on many public occasions. In the past, he has cited various reasons in support of his ban on Dorje Shugden, from saying that this practice shortens his life, that it encourages sectarianism, to linking the practice with the failure of the Tibetan administration to win independence for Tibet.

The Dalai Lama brings up the topic of Dorje Shugden at all available opportunities – during his teachings and empowerments, while making official visits to various Tibetan monasteries, even in meetings of the Tibetan Government in Exile. More often than not, any attempt to logically examine the topic of Dorje Shugden degenerates into cheap condemnation of the Buddhist deity and its followers; exhortations to enforce the ban on his practice follow as a matter of course.

In a twist of events, the Dalai Lama and the Central Tibetan Administration now say that there is no ban at all on Dorje Shugden’s practice, while at the same time, insidiously claiming that Dorje Shugden practitioners are being funded by China, thus making them the de facto enemy of the Tibetan community.

To better elucidate the truth, DorjeShugden.com has compiled a never-seen-before collection of official letters, documents, threats, and other forms of evidence that (despite the best efforts of the Dalai Lama and the Central Tibetan Administration to deny its existence) proves that the ban on Dorje Shugden’s practice does exist, was enforced, and that Dorje Shugden practitioners are discriminated against and segregated as a result.

Browse through the collection of documents to see with your own eyes how the ban is affecting the lives of Dorje Shugden practitioners, especially those living in Tibetan communities. From schools to hospitals, from monasteries to convenience stores, each document serve as a constant reminder to the Tibetan exile community to toe the official party line against Dorje Shugden and his followers. Many are coerced into giving up Dorje Shugden’s practice on pain of expulsion from their homes and communities, others are forced to resign from their jobs for sticking with their faith, and yet others are threatened with violence, loss of reputation, death threats and the like.

Basic needs such as identity cards, medical care, and travel documents are denied to Dorje Shugden practitioners by the Tibetan government, its departments, officials, and cronies. No matter how the Central Tibetan Administration tries to justify and explain, this is nothing but a clear abuse of human rights and loss of religious freedom. Yet when Tibetan and Western Shugden practitioners take to the streets in desperation to peacefully protest against the Dalai Lama (because all requests for dialogue have been denied), they are crucified by the Tibetan administration and the media for daring to defy a holy being who is supposedly none other than the Saint of Compassion incarnate.

This information has been compiled to help speak for the downtrodden Dorje Shugden practitioners whose voices are not heard and who cannot fend for themselves in fear of retribution from the community at large.

We at dorjeshugden.com appeal to you, the reader, to look at these documents and have a glimpse of what it feels like to live as a Dorje Shugden practitioner amongst Tibetans who consider you to be a demon worshipper of the worst kind. With a clear mind, unclouded and unfettered by anything else you may have read in the past, judge for yourself whether Dorje Shugden’s practice is banned and his followers discriminated against, or whether, as the Dalai Lama says, there is no ban, and everything is just peachy.

And if you find that these documents are proof of a gross betrayal of a country’s citizens by its supposedly-democratic government and Nobel Peace Prize-winning leader, please share this with others. Please create awareness of one of the most overlooked crimes of human rights abuse in modern times. And most of all, please appeal to the Dalai Lama and his government to lift the ban on Dorje Shugden’s practice for good and give the Tibetans true freedom of religion at last.

Definitive Proof of the Ban and Discrimination against Dorje Shugden

These are just some of the collected documents showing the existence of a ban on Dorje Shugden’s practice, and discrimination against his practitioners. For the full collection of documents in both English and Tibetan, please click here.

An announcement from Ganden Jhangtse Monastery detailing the expulsion of eleven monks for their support of Dorje Shugden and participation in peaceful protests. Click here for English translation

Click to View All Evidence of the Ban

A letter from the Himalayan Buddhist Cultural Association & Himalayan Committee For Action on Tibet to the various monasteries and associations, clearly articulating the ban on Dorje Shugden, pressuring the monks to swear against Dorje Shugden’s practice, and discrimination against firm Dorje Shugden practitioners. Click here for larger image

Click to View All Evidence of the Ban

A directive from the Tibetan Government’s Department of Religion and Culture barring the issuance of travel recommendation letters for Dorje Shugden practitioners. Click here for English translation

Click to View All Evidence of the Ban

The Department of Security of the Tibetan Government in Exile wrote this letter to Ganden Shartse Monastery, prohibiting its monks from attending Dorje Shugden events and directing the Abbot and administrators to expose the identity of monks who attended. Click here for English translation

Click to View All Evidence of the Ban

In 1996, the Tibetan Government in Exile’s Department of Health issued a directive to its employees to give up Dorje Shugden’s practice or resign from their jobs. Click here for English translation

Click to View All Evidence of the Ban

The Kashag Secretariat and the Tibetan Reception Center deny 16 Tibetan newcomers recommendation letters to join the Tibetan monasteries, on the basis of being Dorje Shugden practitioners. Click here for English translation

Click to View All Evidence of the Ban

An official letter from the Tibetan Youth Congress, condemning Dorje Shugden practitioners for their attempts to stand up for their rights to religious freedom. Click here for English translation

Click to View All Evidence of the Ban

The General Secretary of the Department of Religion and Culture personally decrees that recommendation letters for monastic entry are not to be issued to Dorje Shugden practitioners. Click here for English translation

Click to View All Evidence of the Ban

An official letter from the Tibetan Government in Exile’s Department of Religion and Culture, demanding the eradication of Shugden monks within Ganden Shartse monastery. Click here for English translation

Click to View All Evidence of the Ban

Potala

Though the Tibetan Government in Exile (TGIE) said at different times that China uses Shugden as a political means to split the Tibetan Community — e.g. by favouring monks practising Shugden or by supporting especially Tibetan monasteries in Tibet where Shugden is worshipped — it is rather hard to find written evidence on this. There is some mention here and there, e.g. BBC Dalai Lama ‘behind Lhasa unrest’ but not too much.

Me was reported by a Western monk who lived in Sera Je Monastery, India, and who speaks fluent colloquial Tibetan said that monks in the Tibetan Buddhist Gelug monasteries in India strongly assume that the Chinese secret service is sponsoring Shugden pujas in the Gelug monasteries to provoke more schism and quarrel. A Tibetan doctor reported to me that Kundeling Rinpoche (‘Nga-Lama’), who has close ties to China and a lot of sympathy for China’s presence in Tibet (see France 24 TV), offered money to local Indian people nearby the Sera Monastic Seat if they start protests against ‘the Dalai Lama’s religious intolerance’. However, the Indians refused to do this, stating that it is better to have good long-term relations with the monasteries than accepting short-term benefit by getting some money.

A while ago someone gave me a copy of Ben Hillman’s paper MONASTIC POLITICS AND THE LOCAL STATE IN CHINA: AUTHORITY AND AUTONOMY IN AN ETHNICALLY TIBETAN PREFECTURE published in The China Journal, No. 54, July 2005. Until yesterday I found no time to have a look into it.

The article by Hillman investigates the origins of a conflict and the changing nature of relations between a local Tibetan Buddhist monastery and the local government since the revival of religious institutions in the 1980s. While Hillman’s analysis touches upon a number of themes in contemporary Chinese politics and society, this post focuses exclusively on what he says with respect to Dorje Shugden.

Here are two quotes from his work:

While tensions between khangtsens and the monastery elite can best be understood as a competition over resources, internal conflicts are often expressed in theological terms. Monastic elites invoked differences in belief and doctrine to gain leverage in their factional struggles. Ever since the late seventeenth century, the khangtsens have been divided into two factions, one of which advocates, and the other of which opposes, worship of the controversial Tibetan deity Dorje Shugden. [26] (p.37)

[26] Shugden is sometimes also transliterated as “Shungden” and is known to Tibetans by various names including “Jiachen” and “Derge”.
[...]

Under the leadership of senior lamas, S monastery divided more clearly into pro- and anti-Shugden factions. Three khangtsens favored the continued worship of Shugden, while eight were opposed, but the combined population of the three khangtsens was larger than the eight. The repercussions of this dispute extend beyond the monastery walls into the sensitive domains of national politics. The Dalai Lama had opposed Shugden worship because its exclusivity frustrated his efforts at forging a pan-Tibetan identity,[29] but the Shugden controversy provides the Chinese government with an opportunity to launch a counterattack. Government spokespeople have claimed that, unlike in the Tibetan communities in exile under the rule of the Dalai Lama who have been forbidden to worship Shugden, Shugden worshipers in China can enjoy genuine freedom of religious practice.[30]

According to one senior lama from Sichuan, the Chinese government naturally allies itself with the Shugden supporters, not just to undermine the Dalai Lama, but because most Shugden worshippers come from Eastern Tibet, from areas that were only ever loosely under Lhasa’s jurisdiction and are today integrated into the Chinese provinces of Sichuan and Yunnan.[31] Monks who had traveled across these areas note that the central government has allocated a disproportionate amount of funds since 1996 to pro-Shugden monasteries to assist them with construction and renovations.[32] Evidence of local government favoritism toward the pro-Shugden faction began to emerge at S Monastery in 2003 when monks applied for permission to undertake studies in India. Despite equal numbers of applications from all khangtsens, of the 12 monks who were issued travel documents, only one was from an anti-Shugden khangtsen. Similarly, in 2004, one of the monastery’s smallest and (previously) poorest khangtsens began to build an elaborate new prayer room and residence for its handful of members. Financial support had been obtained from Beijing through a network of pro-Shugden lamas with access to officials at the highest level.[33] (p. 38)

[30] See, for example, Vol. 7, (o. 6 of the magazine China’s Tibet, in which an article by Wei. She ridicules the Dalai Lama’s religious intolerance of an “innocent guardian of Tibetan Buddhist doctrine”.
[31] Interview August, 2004, and Donald Lopez, Prisoners of Shangri-La, pp. 196-200.
[32] Examples are the Kumbum and Labrang monasteries. See “Holiday Resort”, The Economist, 13 April 1996, p. 32.
[33] Interviews with monks, August 2004 and April 2005.

Another document showing far more detailed involvement of China in the Shugden controversy can be found in investigative journalist Raimondo Bultrini’s ‘IL DEMONE E IL DALAI LAMA’ (2008).

Here are two quotes:

But one morning, in my electronic mail, I found an item from World Tibetan News. It was an extract from a newspaper article reporting the first conference of pro-Shugden associations in Asia. There were two hundred participants and it was held in the Conference Room of a big hotel in Delhi, and hosted by the Chinese embassy.

I could not be sure if the report was true, but it showed that the large numbers of practitioners of the cult in the East did not depend solely on the initiatives of Kelsang Gyatso’s NKT. I took the opportunity to write to the Director of Security for the government in exile in Dharamsala. He wrote back a few days later, attaching some confidential information on Gangchen Tulku and ‘Nga Lama’ Kundeling. In March 1998, shortly after we met, these two men of religion were in Katmandu in Nepal, with other Shugden followers and a member of the Communist Party of the Autonomous Region of Tibet, Gungthang Ngodup, who had come especially from Lhasa. A few days afterwards – wrote Ngodup from Dharamsala – an adviser from the Chinese embassy in Nepal, one ‘Mr. Wang’,[164] visited Gangchen’s house. As far as he could make out, the discussion revolved around the same subject, the type of collaboration between the Shugden followers and the Chinese authorities and possible financial help.

In December of the same year – as reported by The Indian Express and The Tribune – the Under-Secretary of the Chinese Embassy in Delhi, Zhao Hongang, went to the monastery of Ganden in India, accompanied by a devotee from Bylakuppe, Thupten Kungsang and by a monk who had arrived from Sera Mey. In July 1999, in Katmandu once more, other meetings were held between pro-Shugden activists and Chinese representatives. This time, ‘Mr. Wang’ was met by Chimi Tsering and other directors of the Delhi ‘Shugden Society’, Lobsang Gyaltsen, Konchok Gyaltsen, Gelek Gyatso, and Soepa Tokhmey, the society’s treasurer. After the final meeting, a letter was drafted to be presented to the United Front Department of the Communist Party to ask for help against those discriminating against Shugden practitioners in India.

[164] Now deceased
[...]

The men of Dharamsala’s security forces continued to receive information on the continual ‘pilgrimages’ made by the cult’s leaders to Chinese-occupied Tibet. The list of them included, from 1998 onwards: a lama based in Taiwan and Singapore, Serkong Tritul, who was the guru of one of the alleged Dharamsala murderers: Yongya Tulku, the secretary of the Delhi Shugden Society; Phari Phuntsok, a lama resident in Katmandu; Dragon Rinpoche, Vice–President of the Nepalese Shugden society; Basundara Lhakpa, Chatreng Thinley and Chatreng Topgyal. The latter three were received in Lhasa as the official delegation from the authorities of the TAR (autonomous region of Tibet).

The ever closer links between the cult members and the Chinese authorities were not ‘invented’ by Dharamsala’s counter-espionage team. In his long activist history, Kundeling Lama, the leader of the International Coalition who had met Gangchen in Milan, wrote, ‘In the winter (of 2001) I took the bold step to visit Beijing in the hope of reaching out to the 11th Panchen Lama and other prominent Buddhist leaders.[168] (…) In April 2002, once again, I visited Beijing to apprise the Buddhist leaders and the authorities of the threats being faced by Shugden devotees within Tibet’.

This odd request from a Tibetan for China to support the cult seems to have been granted, at least by the national media which published several articles on the subject. On February 27, 2003, with money offered by the Chinese embassy in Katmandu, a bi-monthly review was started, called Times of Democracy, to which a reporter from the Wen Hui Daily of Shanghai contributed. Even the building that housed the offices of the journal and the headquarters of the Nepalese Shugden Society were paid for by the embassy, which contributed 700 thousand rupees, around 6500 euros.

[168] The Directors of the Chinese Buddhist Association are members of the Party directly linked to the United Front Department.

Source : http://thedorjeshugdengroup.wordpress.com/2010/02/21/chinas-involvement-in-the-dorje-shugden-controversy/

Dalai Lama, believed to be the human manifestation of the Buddha of Compassion

Dalai Lama’s Reliance on State Oracle for Tibetans

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Monk Fugitives in Burma

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Persecuted Monks from Burma Flee to Thailand

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Tibetans in Exile Demanding for Independence not Autonomy

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Yearly Marches Challenges China and Dalai Lama

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Videos by CNN not to be missed.

There is dissension even in the Dalai Lama’s group, the Dalai Lama already mentioned that there will be no freedom for Tibet, still there are people not listening and go ahead with the protests. It only creates further factions among the Tibetan community.