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On Fire I Will Burn
Posted on Jan 15, 2013
By Bhuchung D. Sonam
Tenzin Wangmo was born in 1991 and joined Dechen Choekhorling nunnery in childhood. On Oct. 17, 2011, she walked to Sumdo Bridge in Ngaba in northeastern Tibet and set herself on fire. With this she became the first female Tibetan self-immolator and as the flames engulfed her body, Wangmo called out for an end to religious repression, and the Dalai Lama’s return. She was 20. Ninety-eight people have set themselves on fire since 2009. Their average age is 25.
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Since the 2000s, Beijing has relaunched and intensified the “Patriotic Re-Education Campaign” throughout the Tibetan Plateau. This is enforced particularly harshly in monasteries and nunneries where monks and nuns are required to study and take written tests to prove that they oppose separatism and to endorse the official line that the Dalai Lama is destroying “the unity of the Motherland.” Furthermore, the government distributed millions of red flags and portraits of Mao and other Chinese leaders and made it mandatory for monasteries to display them in place of photographs of the Dalai Lama and other Tibetan religious leaders.
In July 2007, the People’s Republic of China’s State Religious Affairs Bureau issued Order No. 5, a set of regulations for the atheist Communist Party to control the reincarnations of Tibetan lamas. This was the ultimate interference in Tibetan spiritual practice and a gross violation of the freedom of religion as enshrined in the Universal Declaration of Human Rights and China’s constitution. Reincarnation is a unique system of successive rebirths of spiritual masters in Tibetan Buddhism. This uninterrupted lineage is essential to transmit the accumulated wisdom of the previous lama to his new incarnation.
For spiritual practitioners such as Wangmo, Buddhism constitutes the very essence of their lives. They have left behind their families and renounced the world to pursue a life of spiritual training and accomplishment. This systematic attack on Buddhism is a fundamental transgression into this sacred realm. The situation is exacerbated by the lack of any civil channels to air their pain. Monks and nuns who sacrifice themselves on fire often feel they have no alternative means to demonstrate their suffering and seek redress.
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On March 3, 2012, Tsering Kyi set herself on fire in Machu, a town on the banks of the Machu River in eastern Tibet. Kyi was born to a small nomadic family and started school at the age of 10. That March day, she emerged from a public toilet engulfed in flames, her fist raised defiantly. As she was running toward the local market, Chinese vegetable vendors blocked her path and pelted stones at her burning body. Kyi died on the spot. She was 19.
Kyi’s self-immolation was inspired by two of Beijing’s most insidious policies to destroy Tibetan identity—forcing nomads to permanently settle down, and imposing Chinese as the medium of instruction in Tibetan schools.
Resettlement of nomads started in 1956, when Zhu De, commander in chief of the People’s Liberation Army, ordered nomads to settle “to facilitate socialist transformation.” However, the permanent settlement of nomads began in earnest in the 1990s. Claiming environmental protection as the rationale for fencing off their pastureland and settling nomads, Beijing imposed a ban on grazing and claimed the nomads’ “primitive” and “unscientific” way of life had resulted in soil degradation in pastoral regions.
An estimated 2.5 million nomads inhabit the Tibetan Plateau. For centuries they have skillfully managed their livestock and nurtured the land while adapting to the realities of the plateau’s fragile ecosystem. The current crisis in pastoral regions actually stems from Beijing’s earlier policies, such as compulsory collectivization, imposition of soaring production quotas and collectivized herding.
The authorities have been implementing large-scale human resettlement, land confiscation and fencing policies for nomadic communities since 2002. These radical rules require the nomads to sell their livestock to Chinese-built slaughterhouses and then force them into concrete-box colonies at inhospitable locations—such as disused prison sites—where there is neither drinking water nor electricity.
Kyi was from one of thousands of families affected by these policies. Although she was still a child, her nomadic family, which traditionally moved between summer and winter pastures, was forced to settle on a small plot of land. Barbed wire surrounded pastures, and so the ancient ways for herds to roam freely over the grasslands ended. Consequently, the knowledge accumulated over 9,000 years of Tibet’s mobile civilization is today rendered useless.
For a new generation of Tibetans such as Kyi, the dilemma does not end there. The loss of their traditional way of life is made worse by an uncertain future. Kyi was a bright student and an avid reader. However, her desire to excel in Tibetan language and culture also was coming to an end. In October 2010, the Chinese authorities in Amdo (Qinghai, in Chinese) passed a law to replace Tibetan with Chinese as the mode of instruction at all educational institutions. In response, more than 3,000 Tibetans, including Kyi, took to the streets to demand freedom for Tibet and the right to their own language. In fact, her school became the center of this activism. The authorities cracked down swiftly. Hundreds were detained and the headmaster of Kyi’s school was fired.
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