1. Pate 1
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AshleyPate
INT 484
Bei Gao
How the Chinese Government’s Religious Policies in Tibet have challenged its
Spiritual leader. the 14th
Dalai Lama. and Tibetan Culture since 1951
In 1949, China invaded Tibet under the newly established Communist regime headed by
Chairman Mao Zedong.1 Whether Tibet was actually a completely independent nation before
this has sparked debate, but it was clear after 1949 that Chairman Mao planned on unifying Tibet
with China as part of his new Communist revolution. China took further steps to unification
when troops marched into Lhasa in 1951. Due to uprisings and political and military unrest in
Lhasa, the Dalai Lama, Tibet’s spiritual and political leader, was finally forced to flee to
Dharamsala, India in 1959, where he and other Tibetans established the Tibetan government-in-
exile.2 Since China officially invaded Tibet, policies have been put in place to alienate Tibet’s
spiritual and political leader, the Fourteenth Dalai Lama, in hopes of creating a new Tibet and
leaving the old Tibetan culture behind.
Before the Chinese Communist Party took over the Tibetan government in 1959, Tibet
operated as a feudal theocratic state that had a governing body consisting of monk officials and
lay officials, all of which came from the aristocratic group of Tibetan people. The 14th Dalai
1
The Sun Behind The Clouds,Documentary DVD, Zeitgeist films.
2
The Sun Behind The Clouds

2. Pate 2
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Lama was the head of the state, and was viewed as a “god-king.” 3 This meant that he had
complete religious and political authority in Tibet. The people of Tibet worship and respect the
14th Dalai Lama as the most important symbol of the religious culture of Tibet. The 14th Dalai
Lama’s importance in Tibetan society is an issue for the Chinese government as it tries to tighten
its control on Tibet. Since the Dalai Lama was the head of Tibet’s religious government, he is
seen as the biggest obstacle in China’s goal to create “one China” that is free of religion. 4
After the People Liberation Army defeated Japan and the GMD under Mao Zedong’s
rule, Mao was ready to enact his new communist agenda for China. He wanted to expand his
new Communist regime and create one, unified “Motherland” for the Chinese people, and he
used his “liberation” of Tibet as his opportunity to do so. Mao wanted the people of Tibet to
accept a “peaceful liberation” and recognize that Tibet was now a part of China. To ensure a
peaceful liberation of Tibet, the Seventeen Points Agreement for the Liberation of Tibet was
created and signed by both parties. For the time being, this agreement brought hope to both sides
that the invasion of Tibet would not cause any harmful changes to Tibetan society. Under the
Seventeen Points, the Tibetan government under 14th Dalai Lama kept its position as the
governing body of Tibet; however, any positive result of the Seventeen Points Agreement would
prove to be short-lived. 5
3
Melvyn Goldstein, William Siebenschuh and Tashi Tserin,. The Struggle for Modern Tibet, East Gate,
1997.
4
Melvyn C Goldstein, A History of Modern Tibet. ‘Vol. 2:’ The CalmBefore the Storm: 1951-1955.
Berkeley: U. of California Pr.,2007.
5
Melvyn Goldstein, William Siebenschuh and Tashi Tsering. The Struggle forModern Tibet.

3. Pate 3
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The Seventeen Points Agreement for the Peaceful Liberation of Tibet was signed and put
into action on May 23, 1951. Representing Tibet was the Chief delegate Ngubo Shape. The
Seventeen Points focused on various aspects of Tibetan society that would be affected by the
Chinese “liberation” and how those aspects should be handled under the agreement. Its main
idea was that all nationalities within the realm of the People’s Republic of China are considered
equal to each other and all part of one “big family”, and that all these nationalities should unify
and provide mutual aid in driving out imperial forces. Under the agreement, the freedom of
religious belief policy that was created as a product of the Common Programme of the Chinese
People’s Political Consultative Conference was to be upheld. This policy, along with the
agreement that Tibet would keep its local government and the 14th Dalai lama would be able to
keep his position as head of state and religion, gave the Dalai Lama and the Tibetan people a
glimmer of faith that they would be able to maintain their cultural traditions and most
importantly keep practicing their religion freely. 6 The Dalai Lama has stated many times that he
did not accept the Seventeen Points “Agreement.” He thought that the Chinese government was
contradictory because they themselves had broken points in the agreement and; therefore, the
agreement no longer had any value. 7
6
Council on Foreign Relations. "Seventeen-Point Plan for the Peaceful Liberation of Tibet."Council on
Foreign Relations. http://www.cfr.org/world/seventeen-point-plan-peaceful-liberation-tibet/p16006
(accessed April 17, 2014).
7
Modern History Sourcebook. "Modern History Sourcebook: The Common Programof The Chinese
People's Political Consultative Conference, 1949."Modern History Sourcebook: The Common Program
of The Chinese People's Political Consultative Conference,1949.
http://www.fordham.edu/halsall/mod/1949-ccp-program.html (accessed May 1,2014).

4. Pate 4
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The Common Programme of the Chinese People’s Political Consultative Conference in
1949 was a precursor to the Seventeen Points Agreement. The Common Programme contained
many articles regarding China’s political and religious policies in Tibet. In Article 50, the
Chinese government proclaimed that everyone should unite under the PRC and become a
“cooperative family” under Chinese rule. Under the rule of the People’s Republic of China, the
Tibetan people would have various freedoms, the most important of them being speech,
assembly, thought, religious belief, and holding processions and demonstrations. In Article 53
the Chinese government again seems to have a lenient policy toward religion, stating that people
were free to preserve or reform traditions, customs, and religious beliefs. 8
Mao Zedong’s doctrine of destroying the Four Olds is a direct rebuttal to this. As part of
his revolution, Mao ordered the nation-wide destruction of the “Four Olds:” custom, habit,
belief, and idea. This included destroying religious texts and symbols. Even something as
innocent as a painting or family relic could be seen as detrimental to the principles of Mao’s
Cultural Revolution. This doctrine especially affected the Tibetan people because their society is
based off of traditions that date back to hundreds of decades ago. For the Tibetan people, to get
rid of the Four Olds meant they would have to completely disregard their long-standing culture
and practices. 9 Most importantly, this doctrine attempted to undermine the legitimacy of
Tibet’s political and spiritual leader at the time, the 14th Dalai lama.
8
Tenzin Gyatso. Freedomin exile: the autobiography of the Dalai Lama.New York,NY:HarperCollins,
1990.
9
Tibet Centre for Human Rights and Democracy. "Mao’s legacy in Tibet."Tibetan Centre for Human
Rights and Democracy. http://www.tchrd.org/2013/12/maos-legacy-in-tibet/ (accessed May 5,2014)

5. Pate 5
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In 1954, the Dalai Lama finally went to meet Chairman Mao and other leaders of China
to discuss the future plans for Tibet and prospects for peace. Some of the other important leaders
who attended the meeting were Nikita Krushev and Indian Prime Minister Pandit Nehru. While
the Dalai Lama expressed fascination and openness to Marxist ideas, nothing significant in terms
of peace talks was accomplished. Chairman Mao even told the Dalai Lama that “religion is
poison.” 10 This failed meeting between the Dalai Lama and Mao Zedong was a sign that it
would take a lot more than peace “talks” to solve the issues in Tibet. It also shows that while the
Dalai Lama was open to outside ideas and influence, Mao was not so willing to meet in the
middle.
By 1959, the relationship between the Tibetan people’s religious leader and Chairman
Mao had not improved at all. In March that year, Tibetans came together to revolt against
China’s Democratic Reforms, known as the March uprisings. Many of China’s “democratic
reforms” that caused the March uprising involved policies that tightened China’s control of
religion. Though the uprising was peaceful, the Chinese government met the Tibetan people
with force. People feared the safety of the Dalai Lama, so in late March he disguised himself as
a member of the PLA and secretly fled to Dharamsala, India. The same day, Mao was successful
in completely dissolving the former Tibetan government. The Dalai Lama has not yet returned
to his homeland of Tibet because the Chinese government has said that in order for the Dalai
10
US Congressional-Executive Commission on China. The China-Dalai Lama Dialogue: Prospects for
Progress. 109th
Congress,2ndsessions, March 13, 2006.

6. Pate 6
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Lama to be able to once again enter Tibet, he must recognize the error of his ways. 11 Recently,
the Dalai Lama has expressed his interest in going on pilgrimage back to his homeland; however,
the Chinese government has not been open to the idea. 12 Once the government believed the
“Dalai Clique” is influential in the preservation of old Tibetan society, they likely saw this as an
opportunity to prolong talks with the Dalai Lama in hopes that he will soon die and the Tibet
issue will have resolved itself.
The Dalai Lama’s Middle Way approach was adapted in 1974 as a response to the new
democratic reforms initiated by the CCP and the Chinese government. The Middle Way
approach focuses on co-operation of both parties in order to solve the Tibet issue. The Dalai
Lama supports the Middle Way approach as opposed to the hard line approach toward
communist China that a lot of Tibetans take because it is more likely to be successful and make
an impact. He thinks that Tibet does need to change and develop, but that also the Tibetan
Buddhist culture must be preserved in the process. The Dalai Lama believes that Chinese rule in
Tibet can be beneficial as long the Tibetan people have genuine autonomy. He does not support
actual independence for the Tibetan people. 13
All Dalai Lamas are reincarnations of the Bodhisattva of Compassion, and also the
Buddha himself. When the current Dalai Lama passes away, monks and officials begin the long
11
US Congressional-Executive Commission on China. A Year After the March 2008 Protests: Is China
Promoting Stability in Tibet. 111th
Congress,1st
session, March 13, 2009
12
US Congressional-Executive Commission on China. The China-Dalai Lama Dialogue: Prospects for
Progress.
13
The Sun behind the Clouds.

7. Pate 7
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process of searching for the new reincarnation of the deceased Dalai Lama. Following a vision
that a high-status monk had, Tenzin Gyatso, the 14th Dalai Lama, was sought after and given
tests to determine if he was in fact the true reincarnation of the deceased 13th Dalai Lama. Like
all candidates, Tenzin was given a group of artifacts, some of which unannounced to him had
belonged to the previous Dalai Lama. Once Tenzin successfully chose the items that were that
of the 13th Dalai Lama’s, the monks knew that they had found the 14th Dalai Lama. 14
In 2007, China issued “State Order #5: Management Measures for the Reincarnation of
Living Buddhas in Tibetan Buddhism.” This order directly challenged the Dalai Lama and the
Tibetan Buddhist tradition because it stated that only the Chinese government could recognize a
reincarnated lama. It also stated that an individual must be reborn in China to be recognized as a
reincarnation. Since the 14th Dalai Lama was forced to flee to India in 1959, he would not be
able to be reborn unless he returned to Tibet, which is forbidden by the Chinese government.
These reincarnation laws do not align with Tibetan Buddhist tradition and give the Chinese
government authority where it is not their place to do so. 15 The reincarnation laws are
contradictory to the Common Programme of 1949, in which Article 53 states that people will
have the freedom to preserve or reform traditions, customs, and religious beliefs. 16 The Dalai
Lama not being able to reincarnate is a likely motivator for the establishment of these policies.
The reincarnation laws implemented by the Chinese government are just one example of how
14
Tenzin Gyatso. Freedomin exile: the autobiography of the Dalai Lama.
15
FionaMcConnel. “The geopolitics of Buddhist reincarnation: contested futures of Tibetan leadership.”
Area,Vol.45 Issue 2 (2013): p. 162-169.
16
Modern History Sourcebook. "Modern History Sourcebook: The Common Programof the Chinese
People's Political Consultative Conference, 1949."

8. Pate 8
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China has religious policies to support its political agenda. 17 The Dalai Lama has made an
effort to dodge the restrictions of reincarnation laws by saying that his own institution is the only
one that will have legitimate power in supervising his lineage. He has also said that his
successor will be an emanation instead of a reincarnation, which favorably bypasses the Chinese
government’s rule of reincarnation only within China. 18
China issued the “Strike Hard” campaign in 1996 to fight against crimes against the state
and corruption. As part of this campaign, “patriotic education” was enabled throughout Tibet.
As part of the “patriotic education,” groups of Chinese and Tibetan officials visited monasteries
and nunneries throughout Tibet and forced re-education among monks and nuns. Since monks
and nuns are very heavily influenced by the 14th Dalai Lama, the Chinese government thought
that the re-education campaign should start with them. Monks and nuns are forced to accept five
main points under “patriotic education”: they must oppose seperatists, accept the unification of
Tibet and China, accept that China’s Panchen Lama is the true and only Panchen Lama, deny
that Tibet ever was or ever should be an independent nation, and agree that the Dalai Lama is
ruining the unification China and Tibet. Tibetan people are also not allowed to have pictures or
books of the 14th Dalai Lama. Hao Beng, the Deputy Secretary of the Communist Party in
Tibet, has said “the Dalai Lama is not merely a religious figure, but also a mastermind of
separatist activities. No sovereign country in the world would allow the hanging of a portrait like
that.” 19
17
Fiona McConnell. “The geopolitics of Buddhist reincarnation: contested futuresof Tibetan leadership.”
18
Fiona McConnell. “The geopolitics of Buddhist reincarnation: contested futuresof Tibetan leadership.”
19
Anand Upendran. “The "Patriotic Education" of Tibet."Diplomat. http://thediplomat.com/2013/08/the-
patriotic-education-of-tibet/ (accessed May 5,2014).

9. Pate 9
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The “patriotic education” of monks and nuns was another means for the Chinese
government to deny the importance of the 14th Dalai Lama and prevented the further spread of
animosity that many Tibetans had toward the unification of China and Tibet. Failure to accept
the five points of “patriotic education” could result in expulsion from the monastery or nunnery,
incarceration, torture, or probation to “rethink.” Though he disapproves of the re-education
campaigns, the Dalai Lama has stated that if a Tibetan is faced with expulsion or torture they
should denounce him as their spiritual leader. 20
The mysterious case of the missing 11th Panchen Lama is a primary example of China’s
tampering with the religious practices of the Tibetan People. Gedun Chokyi Nyima was six years
old when he was recognized by the 14th Dalai Lama as the 11th Panchen Lama in 1998. The
Panchen Lama is thought by Tibetan Buddhists to be the reincarnation of the Buddha of
Boundless light. The Dalai Lama has had the responsibility of finding and identifying the
Panchen Lama.21 However, as part of its reincarnation laws that are implemented in Tibet,
China denounced the Dalai Lama’s recognition and instead said the appointment was illegal.
Shortly after the 11th Panchen Lama was announced, he disappeared from the public eye, and has
not been seen since. 22 To replace the missing 11th Panchen Lama, the Chinese government
appointed their own that would take Gedun Nyima’s place. Traditionally, the Dalai Lama is the
person who has to recognize the new Panchen Lama; however, instead of following Tibetan
Buddhist tradition, the Chinese government chose the new 11th Panchen Lama Gyaltsen Naibu
20
Anand Upendran. “The "Patriotic Education" of Tibet."
21
IsabelHilton. The search for the Panchen Lama. New York:W.W. Norton, 2000.
22
Fiona McConnell. “The geopolitics of Buddhist reincarnation: contested futuresof Tibetan leadership.”

10. Pate 10
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by drawing from a golden urn. China has used this form of choosing to resolve recognitions of
Tibetan Buddhist masters at the highest levels. Many believe this to be tampering with Tibetan
religious tradition. 23
Though China has admitted to taking the original 11th Panchen Lama into custody, the
government would not reveal his whereabouts. According to the United Nations, this was an
“enforced disappearance” that was not supported and seen as a crime. 24 The new Panchen
Lama would prove to be a pawn of the Chinese government’s that was used to assure the
Chinese people of the religious stability in Tibet. Many Tibetans saw this as another attempt by
the Chinese to delegitimize the 14th Dalai Lama’s influence over the people of Tibet. 25
In 2007, the Chinese government issued “Measures for Management of the Reincarnation
of the Living Buddhas of Tibetan Buddhism.” Under the laws presented in “measures,” China
gave itself sole authority over the entire reincarnation process for trulkus(reincarnated lamas). It
also stated that China was to be responsible for the education for these trulkus. 26 These
“measures” were created by the Chinese government as a way to control the Tibetan Buddhist
reincarnation process, and specifically the reincarnation of the Dalai Lama. Once the 14th Dalai
Lama has passed away, it is likely that the Chinese government will use its power over Living
Buddha reincarnations to choose the next reincarnation of the Dalai Lama, and align the 15th
23
IsabelHilton. The search for the Panchen Lama.
24
IsabelHilton. The search for the Panchen Lama.
25
Saransh Sehgal. "The Panchen Lama Mystery."The Diplomat. http://thediplomat.com/2010/07/whos-
the-real-panchen-lama/?allpages=yes (accessed April 27, 2014).
26
US Congressional-Executive Commission on China. Government Policy on Tibetan reincarnation
Leads to Expulsions, Detentions, Suicides. 18 October 2010.

11. Pate 11
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Dalai Lama with its religious policies so that the government can gain more support with the
Tibetan People.
“Measures” was clearly a tool for the Chinese government to assert its power once again
over the Tibetan people. Monks and lay people did not respond well to “measures” and many
refused to abide by laws that restricted their religious freedom. On July 27, 2010, a group of 17
monks voiced their reasons for not wanting to denounce the Dalai Lama to their patriotic re-
education teachers. They also asked many times that Chinese officials stop patriotic re-education
campaigns altogether. The Chinese government responded to the monks’ grievances over the
restrictions by expelling all 17 of them from their monastery. The monks also had to engage in
“public surveillance” in which they were supervised closely by the government, and were not
allowed freedom of speech, assembly, or press. 27
In Lhasa on March 14 of 2008, Tibetans began to peacefully protest against “patriotic re-
education” campaigns and demanded to condemn the Dalai Lama. Instead of recognizing the
animosity that Tibetan people had against the state, China’s Ministry of Public Security chose to
view the protests as just another conspiracy that stemmed from the “Dalai Clique.” However,
the groups associated with the March 2008 protests were actually in support of full Tibetan
independence, not The Middle Way Approach as outlined by the Dalai Lama. 28
27
US Congressional-Executive Commission on China. Government Policy on Tibetan reincarnation
Leads to Expulsions, Detentions, Suicides.
28
US Congressional-Executive Commission on China. Protests fueled by Patriotic Education Continue
Amidst Lockdowns. April10th
, 2008.

12. Pate 12
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The Chinese government responded to the protestors by using force and ultimately
detained over 4,400 Tibetans that were connected to the riots. In response to the deadly force
used by the Chinese military during the protests, the Dalai Lama gave a passionate speech on
April 6 to try to appeal to the government. While he praised Tibetan protestors for risking their
lives for the better of the Tibetan people, he also stressed that he did not support the use of
violence by other party. The Dalai Lama asked that the Chinese government remove its armed
forces so that the Tibetan people would stop protesting. 29
In response to their religious suppression and the absence of the Dalai Lama, many
Tibetans, especially monks, have resorted to self-immolation as an act of helplessness. The
Chinese government has viewed these immolations as another conspiracy created by the “Dalai
clique” to cause controversy. 30 Chinese officials have used their media control in Tibet to
create an image of Tibetan self-immolators as weak, unoriginal, and even terrorists in Tibet;
however, the Dalai Lama has stated that he does not support self-immolation as a form of protest,
but he will still stand by the people who have chosen to sacrifice their lies. 31 Self-immolations
correlated with Chinese religious suppression in Tibet have started to become a permanent issue
ever since the protests in March of 2008. From September 2009 to July 2013, there have been a
29
US Congressional-Executive Commission on China. Protests fueled by Patriotic Education Continue
Amidst Lockdowns.
30
US Congressional-Executive Commission on China. 2013 Annual Report. 113th
Congress,1st
session,
October 10th
, 2013.
31
US Congressional-Executive Commission on China. The Dalai Lama: What he meansfor Tibetans
today. 112th
Congress,1st
session, July 13th
2011..

13. Pate 13
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total of 116 religious related self-immolations. 32 As the Chinese government increases their
rule over Tibet and repress the people’s freedoms, it seems that the number of monastic self-
immolations has also increased. 33
The increased number on self-immolations in recent years is a sign that the Tibetan
Buddhists people of Tibet have not forgotten their spiritual leader the Dalai Lama and still yearn
for his return. As a response to the continuation of self-immolations throughout Tibet, on
December 3rd, 2012, the Supreme People’s Court, People’s Procuratorate, and the Ministry of
Public Security of China released “Opinion on Handling Self-Immolation Cases in Tibetan Areas
in Accordance with the Law.” The “Opinion” outlined the Chinese government’s stance on the
legal nature of acts associated with self-immolation. The “Opinion” sought to solve the issue of
self-immolations in Tibet by deeming the act itself, and other related acts, as crimes against the
Chinese government. Acts that are worthy of incarceration include “inciting” homicide and
separatism (often by expressing sympathy and gathering at mourning sites for self-immolators),
sharing information on self-immolation, and donating to relatives of the deceased self-
immolators. Also, just being a friend or family member of someone who chose to self-immolate
themselves is reason for the Chinese Government to arrest someone. Just during the period of
October and November 2012 there were 90 arrests made that were associated with immolation.
32
US Congressional-Executive Commission on China. 2013 Annual Report.
33
US Congressional-Executive Commission on China. 2012 Annual Report. 112th
Congress,2nd
session,
October 10, 2012.

14. Pate 14
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Since the riots on March 10 2008, 51 % of Tibetan detainees have been monks, nuns, teachers,
and trulkus. 34
After his exile to India, the Dalai Lama aimed to bring international awareness to the
issue of Tibetan independence by seeking an audience with the United Nations. He also wrote to
the ambassadors of many countries and set up meetings with them to discuss issues involving
Tibet. The Dalai Lama used these meetings to gain support for his cause, as many felt
sympathetic toward the situation in Tibet. As a result of him vying for international support, 2
new organizations were created, the Central relief Committee and the American Emergency
Committee for Tibetan refugees. Many agencies were also created in other countries that gave
aid to Tibetan Refugees. The Tibetan Government in Exile eventually expanded to nations
overseas including Nepal, the US, Sweden, Japan, and Britain. The Dalai Lama hoped that
expanding the reach of the exiled government would help spread information about Tibetan
culture and history. The Chinese government saw this as a bad thing because it damaged their
credibility as well as foreign relations with the countries that recognize the Tibetan Government
in Exile. 35
The Dalai Lama and the Chinese government have not engaged in “peace talks” since
January 2010. This has been the longest time that the two parties have gone without discussion
since the talks started in 2002. 36 China’s goal to achieve a complete unification with Tibet is a
34
US Congressional-Executive Commission on China. 2013 Annual Report.
35
Tenzin Gyatso. Freedomin exile: the autobiography of the Dalai Lama.
36
US Congressional-Executive Commission on China. 2013 Annual Report.

15. Pate 15
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result of the Chinese Government’s desire to develop Tibet into a modern, progressive society.
Since the Dalai Lama fled to India, China has established new political, environmental, religious,
etc. policies that have been implemented in Tibet. As a direct result of these new policies, the
long-standing religious and spiritual culture of the Tibetan people has been greatly affected. The
14th Dalai Lama lost his power as the political leader of Tibet and ever since he has been trying
to get the Chinese government to engage in dialogue with him over issues regarding Tibet. 37
Bibliography
37
US Congressional-Executive Commission on China. The China-Dalai Lama Dialogue: Prospects for
Progress.

16. Pate 16
[Type here]
Primary Sources
1. Council on Foreign Relations. "Seventeen-Point Plan for the Peaceful Liberation of
Tibet." Council on Foreign Relations. http://www.cfr.org/world/seventeen-point-plan-
peaceful-liberation-tibet/p16006 (accessed April 17, 2014).
2. Goldstein, Melvyn C. A History of Modern Tibet. ‘Vol. 2:’ The Calm Before the Storm:
1951-1955. Berkeley: U. of California Pr., 2007.
3. Goldstein, Melvyn, Siebenschuh, William and Tashi Tsering. The Struggle for Modern
Tibet. East Gate, 1997.
4. Gyatso, Tenzin. Freedom in exile: the autobiography of the Dalai Lama.New York, NY:
HarperCollins, 1990
5. Lama, Dalai. “The Truth of the Tibetan Cause and the Serious Problem in Tibet.” Vital
Speeches of the Day. May2010, Vol. 76 Issue 5, p220-222. 3p.
6. Modern History Sourcebook. "Modern History Sourcebook: The Common Program of
The Chinese People's Political Consultative Conference, 1949." Modern History
Sourcebook: The Common Program of The Chinese People's Political Consultative
Conference, 1949. http://www.fordham.edu/halsall/mod/1949-ccp-program.html
(accessed May 1, 2014).
7. US Congressional-Executive Commission on China. The Dalai Lama: What he means for
Tibetans today. 112th Congress, 1st session, July 13th 2011..
8. US Congressional-Executive Commission on China. Government Policy on Tibetan
reincarnation Leads to Expulsions, Detentions, Suicides. 18 October 2010.
9. US Congressional-Executive Commission on China. The China-Dalai Lama Dialogue:
Prospects for Progress. 109th Congress, 2ndsessions, March 13, 2006.
10. US Congressional-Executive Commission on China. A Year After the March 2008
Protests: Is China Promoting Stability in Tibet. 111th Congress, 1st session, March 13,
2009.
11. US Congressional-Executive Commission on China. 2012 Annual Report. 112th
Congress, 2nd session, October 10, 2012.
12. US Congressional-Executive Commission on China. 2013 Annual Report. 113th
Congress, 1st session, October 10th, 2013.
13. US Congressional-Executive Commission on China. Protests fueled by Patriotic
Education Continue Amidst Lockdowns. April 10th, 2008.
14. US Congressional-Executive Commission on China. Measures on the Management of the
Reincarnation of the Living Buddhas in Tibetan Buddhism. State Administration for
Religious Affairs. July 18th, 2007.

17. Pate 17
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Secondary Sources
1. Hilton, Isabel. The search for the Panchen Lama. New York: W.W. Norton, 2000.
2. McConnell, Fiona. “The geopolitics of Buddhist reincarnation: contested futures of
Tibetan leadership.” Area, Vol.45 Issue 2 (2013): p. 162-169.
3. Sehgal, Saransh. "The Panchen Lama Mystery." The Diplomat.
http://thediplomat.com/2010/07/whos-the-real-panchen-lama/?allpages=yes (accessed
April 27, 2014).
4. The Sun Behind The Clouds. Documentary DVD. Zeitgeist films.
5. Tibet Centre for Human Rights and Democracy. "Mao’s legacy in Tibet." Tibetan Centre
for Human Rights and Democracy. http://www.tchrd.org/2013/12/maos-legacy-in-tibet/
(accessed May 5, 2014)
6. Upendran, Anand. "The Patriotic Education" of Tibet." Diplomat.
http://thediplomat.com/2013/08/the-patriotic-education-of-tibet/ (accessed May 5, 2014).
7. Wompler, R. A. 2013. U.S. Officials Hoped Chinese Liberalization Program for Tibet in
Early 1980s Would Bring Significant Improvements. National Security Archive
Electronic Briefing Book, Book no. 414. The National Security Archive.