Tibet's Struggle For Survival In The Modern World:

Steeped in rich traditions, Tibet is a land of rugged, breathtaking beauty and intriguing spirituality. But political repression and population engineering are radically changing the cultural landscape. Can Tibet's traditions, ethnicity and customs survive in such controversial and precarious times? To what extent has Tibet been able to maintain its cultural identity?

China's and Tibet's long and haggard history reached its dramatic climax in 1949, the start of China's invasion and illegal annexation of a country they claimed was crying out for Ð''liberation' from Ð''imperialist forces' and from the Ð''reactionary feudal regime in Lhasa', with ludicrously fabricated justification that it had the right to do so using its own colonial policies, and Mongols and Manchu imperialism. What has resulted from the bloodbath that was the past five decades can only be classified as cultural genocide.

Ð''Parshing' is the Tibetan word used for the wooden blocks used in Tibetan prayer flags and manuscript printing processes. If China had its way, this term would no longer be in use. Tibetan culture is rich in heritage and custom, from yak hair tents atop the chang-thang plain, to the rich murals in the monasteries. Tibetan culture and art possesses a history of more than 5,000 years, but the practice and depiction of Tibetan Buddhism has had by far the greatest influence on this culture. The development of Tibetan culture and art proceeded through four stages: prehistoric civilization before the 7th century; cultural stability during the Tubo Kingdom; high development during the Yuan Dynasty; and the height of cultural achievement attained during the Qing Dynasty.

In recognition of the fact that Tibetan Buddhism is the most integral part of Tibet's cultural pastiche, China's repression regime targets monastic orders. The Chinese government has attempted to remove the influence from monastic orders in a number of ways, initially with the closure and destruction of monasteries. Monks and nuns were forced into actions contrary to their beliefs, had their land confiscated and, in some cases, jailed, their freedom being the only sacrifice left. However, the role played by monastic orders in the administration of Tibet has been immense, exemplifying Tibetan culture and in doing so linking the people. Language, religion, history and tradition are all conveyed through the establishments of monasteries. Monasteries are also the drive behind the Independence movement, right from the beginning of China's occupation to the many revolts that followed, monasteries being the main instigators of opposition against the Chinese Central Government. Under Article 99 of the Chinese Criminal Law, heavy penalties can be exacted for the use of "feudal superstition and superstitious sects" to "carry on counter-revolutionary activities". The distinction between superstition and religion is left unclear, and the ban on superstition can be applied to religious practices. A campaign launched in 1989 to eliminate the "six evils" which include "using feudal and superstitious beliefs to swindle and harm people", can be used to help arrest religious figures considered to be leading political dissent. In May 1994, Raidi, a senior Communist leader in Tibet, called on party members to fight harder against pro-independence forces, claiming that crafty use of religion is creating "witches and warlocks" to spur people into revolt.

Personally indoctrinating and systematically repressing the future of Tibetan culture through the education of its youth, China has claimed that the reasoning behind its presence in schools is that, prior to the Ð''liberation', most Tibetans were uneducated and illiterate. Declaring that setting up schools provides advantages for students, the Tibetan language is suppressed and all classes are taught in Chinese, which are under the watchful eye of education officers who make sure that teachings which run counter to their regime and any possibilities of resistance is contained. Before 1950, Tibet had an extensive education system, mainly religious in content and run chiefly through the monasteries, although there were also a number of secular schools. Religious teaching is forbidden now (except in the monasteries, but even there it is severely restricted). Emphasis is placed on the alleged historic unity of Tibet with China and the 'evils' of the old society. In addition, peasants were forced into education groups, where the ideals of communism were elucidated, and the Ð''evils' of theocracy Ð''enlightened' to them.

In 1948 the United Nations espoused the Declaration of Human Rights. This guaranteed all humans the right to inalienable freedoms (such as self determination, freedom of speech, assembly, movement, expression and travel). The occupation of Tibet and the removal of said rights go hand in hand. Political prisoners are held for such crimes as verbal protests, posters and words conferred to foreigners about their situation. These unjust incarcerations are said to be for the Ð''security of the People's Republic'. China's one child policy has also been enforced unto Tibetan women, as are, consequentially, unwanted abortions and sterilisations. China's actions and policies are intended to remove opposition against its rule, to crush Tibet's spirit, and to destroy the country's cultural identity.

China's new policy of population transfer into Tibet threatens the very existence of Tibetan culture, religion and national identity. Mass immigration by Chinese settlers into Lhasa