Attempts to return Tibet to a feudal serfdom system advocating the integration of politics and religion go against the times
"As Tibet attempted to adapt to the rapid changes of the 20th century, religion and the monasteries played a major role in thwarting progress."
-- by American Tibetologist and anthropologist Melvyn C. Goldstein, "A History of Modern Tibet," 1913-1951, the Demise of the Lamaist State, P37)
Reporter: Why did Europe and China's Tibet react differently to serfdom when it stood in the way of social development and progress?
Meng Guanglin: The cruel serfdom and theocracy in the West led to the rebellion of farmers in the form of "heresy" at the time. For example, low-ranking missionaries in 14th century England including John Ball, one of the preachers of Lollardy (an anti-clerical movement), demanded: "When Adam delved and Eve span, who was then the gentleman?"
The Lollards demanded the abolishment of serfdom, forced labor, land tax, tallage (an agricultural production tax) and differences in property, to ensure equality among the classes of society. Prompted by Ball, the English Peasants' Revolt erupted in 1381 as peasants led by Walter Tyler entered London and severely weakened the reigning class. The Jacquerie revolt at about the same time in France, and the German peasants' revolt in the 16th century, all erupted for the same purpose.
Zhang Yun: The old reigning authorities in Tibet integrated politics with religion and isolated the serfdom region (Tibet) from the outside world. In this region, people had no control over their lives, no free will. Social production was suppressed and halted, and the population declined. However, the brutal reign continued, even worsened. Tanzen Dhumdup: In the 1950s, the serfdom system in Tibet could no longer fit in with the times. Serfdom became the root cause of Tibet's poverty and falling behind the world. Under the serfdom system, the Tibetan people, both monks and secular people, could not live a better life, and Tibet could not make progress.
The peaceful Liberation of Tibet in 1951 brought light to the abolition of the serfdom system. However, some leading personages of Tibet at the time still had doubts about democratic reform, and a good number of monks still needed more time to learn about reform. Moreover, some high-ranking secessionists close to imperialistic countries who were among the leading personages used religion and ethnicity as illusions to instigate ethnic conflicts, and it took time to disillusion the common Tibetan people.
The central government decided to take a more cautious measure to push for reform. According to the "Agreement of the Central People's Government and the Local Government of Tibet on Measures for the Peaceful Liberation of Tibet" ("17-Article Agreement" for short) signed by the central government and the Tibet authorities, "the Central Government will not use coercion to implement such a reform, and it is to be carried out by the Tibetan local government on its own; when the people demand reform, the matter should be settled by way of consultation with the leading personnel of Tibet."
In the meantime, the central government has provided help for Tibet in terms of goods and financial support. Government subsidies to Tibet topped 357 million yuan between 1952 and 1958.
The central government waited eight years for the peaceful democratic reform of Tibet, as did millions of Tibetan peasants. But some people in the upper ruling strata of Tibet, in order to preserve feudal serfdom, staged an armed rebellion on March 10, 1959.
After the rebellion failed, the backers of the Dalai Lama fled abroad, still hoping to restore serfdom in Tibet and advocating "Tibet Independence".
Their actions since then have gone against the times and the well-being of the people of Tibet, and they will not succeed.
Zhang Yun: Now, the Dalai Lama has been calling for "democracy" all the time. But as we can see, the "government in exile" of the Dalai Lama's group still advocates the integration of politics and religion. The Dalai Lama claimed that he would give up his power in exchange for the freedom of the Tibetan people.
That means that the Dalai Lama now actually rules the "government in exile", which advocates the integration of politics and religion, while also stating that he would renounce his ruling position in return for the so-called "high level of autonomy in Greater Tibet".
Who would believe that kind of self-contradictory statement? In other words, the Dalai Lama wanted nothing other than "Tibet Independence" and the restoration of the feudal serfdom system, which advocates the integration of politics and religion in Tibet. Reporter: The old Tibet is far from the Shangri-la of some westerners' minds. Modern Europe cannot return to what it used to be 500 years ago. And China's Tibet cannot return to the old Tibet, ruled by the backers of the Dalai Lama, where a feudal serfdom system advocating the integration of politics and religion still existed. Anyone who attempts to, or dreams of, returning Tibet to a dark reign is doomed to fail.
(Xinhua News Agency April 18, 2008)