the Tibetan Declaration of Independence

One hundred years ago, on February 13, 1913, the 13th Dalai Lama made a proclamation stating his intention to govern Tibet as an independent country. This was an unusual declaration of independence because he did not declare that his country was to become independent — instead, he declared that Tibet had always been independent, but their special relationship with the Qing emperors had resulted in some interference from Beijing. He declared that this interference would be at an end and Tibet would be like any other independent country.

For a long time, the only English translation of this document available was by W. D. Shakabpa in his English-language book Tibet: A Political History. However, Shakabpa’s translation has been criticized as being a bit vague, and Chinese scholars such as Shi Shuo have even claimed that Shakabpa misinterpreted key points for political reasons. Thus, it was to the good that Tibetologist Derek F. Maher completed a new English translation of the declaration as part of his translation of Shakabpa’s magnum opus, One Hundred Thousand Moons. However, until now, Maher’s complete version has not been available online. For this reason, I have typed it up and I am posting it below. I hope that Professor Maher, his publisher, BRILL, and the estate of Tsepon Shakabpa will agree that publishing this document here is suitable as fair use.

I – the Dalai Lama, the protector of the three worlds, lord of all the conqueror’s teachings on the earth throughout time, the omniscient Dorjé Chang, who was prophesied as the Oceanic Lama by the Buddha from the land of India – speak to you as follows:

This should be made known to all the monks and lay people, the powerful, the weak, and those in between, and to the heads of civil and military posts, all the citizens of Tibet, this land of medicinal plants which is fringed with cook, white mountain peaks; hence, messengers should be sent to report it. As it was prophesied by our compassionate teacher from India [Buddha], from the time of the ancient religious kings up to the present time, the bodhisattva Avalokiteśvara has continually come to this land of medicinal plants of the cool earth. I have taken this land as my instrument, protecting sentient beings with compassion and whatsoever methods are required to tame them.

Previously, the preceptor-patron relationship has been enjoyed since the time of the Mongolians Genghis Khan, Alten Khan, and so forth, through the series of Chinese kingdoms, the Ming Dynasty and so forth to he Manchu Dynasty, which developed a preceptor-patron relationship with the great fifth Dalai Lama. Each side would protect the other. Nevertheless, recently some Chinese functionaries in Sichuan and Yunnan, out of avarice, have ceaselessly worked to intimidate and terrorise us out of our land. Moreover, under the pretense that they were protecting the trade marts, many Chinese soldiers have reached as far as Lhasa. It is clear that within the precept-patron relationship[p between China and Tibet, there is no sense of of subordination of one to another; consequently, I left for the Indian border with my ministers, planning to conduct negotiations with Beijing by wire. Nevertheless, after we left, armed Chinese troops were dispatched to kill or capture me by any means necessary. Having no other choice, we crossed the border for the time being.

Upon arriving in India, I sent a telegram to the Chinese side. Although I recounted our situations one item after another, the emperor was relying upon corrupt minsters, and so I did not receive any sort of reply. Through the force of actions and their inevitable effects, a change in the unstable Manchu Empire became unavoidable. All exalted or humble Tibetan people took up the struggle against the Chinese troops, each according to his ability, and consequently, every single Chinese soldier who was in Ü Tsang was expelled. Thereupon, I returned safely to the land possessed of religion, my protected place. The Chinese that remain in Kham are also to be expelled in turn.

The Chines side had a wicked plan that this land of Tibet should ave upheld the responsibilities of the preceptor-patron relationship, while ultimately, they would bind us as servants. Those schemes have dissolved, like a clump of sand or like a rainbow in the sky; sentient being have arrived at a fortunate time in which they can experience happiness and joy with religion and resources. From this point onward, the following out to be put into practice by all people – monks and lay people, the powerful and the weak – as mentioned above:

1) Finding and offering respects to this precious Buddhism, the foundation of whatever benefit and happiness have come to this part of the world, depends upon the preservation of the sacred places. Hence, people should untiringly take responsibility for continuously proffer worship at all monastic institutions and caring for them without distinctions, including the great sites – Rasa Trülnang and Gyetap Ramoché temples in Lhasa – and Tradruk and Samyé, and the three monastic seats, Drepung, Sera, and Ganden monasteries.

2) The abbots, teachers, and monks, of the various Buddhist schools without distinction should enhance the pure traditions of sūtras and the old and new tantras before they decline. Those traditions that have declined should be restored, and the rituals should be explained and studied. There must be enhanced efforts and exerted in teaching, learning, and meditating and in the protection and observance of the precepts.

3) High government officials involved in collecting taxes or enforcing the law should perform their jobs jobs honestly; both the government and the people must be untiring in their efforts to make improvements. Beyond that, central government officials posted at Ngari Korsum and Domé are coercing their subject citizens to purchase commercial goods at high prices and have imposed transportation rights exceeding the limit permitted by the government. Houses, properties, and lands belonging to subject citizens have been confiscated on the pretext of minor breaches of the law. Furthermore, citizens’ limbs have been amputated as a form of punishment. Henceforth, such sever punishments are forbidden.

4) Tibet does not have wealth, power, and technology like other nations. It is a free country abiding in peace and happiness in accordance with our religion. If these days, through taking greater responsibility in the duties, civil and military officials can enhance our military preparedness, enabling us to protect the stability of our territory, then the minor hardships that arise among the tax conscripts and at waysides along the roads in Kham can be mitigated. Upon giving detailed consideration to the historic reasons for the improper land claims the Chinese have made on us through time, all Tibetans should volunteer, without needing to be persuaded. Everyone ought to take greater responsibility for protecting and defending our land.

In addition, by tirelessly scouting along the borders in the highlands and the lowlands, to the south and north, people should remain vigilant in not permitting foreign spies to enter. If even minor suspicious rumors emerge, people must send a report to the government immediately by pony express or by traveling daily. Naturally, people are not permitted to undertake provocative actions based on minor pretexts, whether it is out of boredom or for no reason at all.

5) Tibet has few people and a tremendous amount of uninhabited land. Yet, even though some industrious people have considered clearing land, the local leaders have objected out of greed. Landlords, being unable to do anything at all to put such plans into effect themselves, are jealous about others’ endeavors. Hence, these improper practices which undermine the foundations of our progress in all sorts of ways are not at all auspicious for oneself or others. Henceforth, industrious people whose homes have deteriorated can clear land amidst whatsoever unused public lands there are. Hence, government, private, or religious interests are not permitted to obstruct in any way whoever is able to plant things like willow and mustard that will lead to improvements. Land taxes will not be collected until three years have passed; after that the land will be assessed for its size and usefulness. The cultivator will have to pay taxes to the government a royalty to the landlord every year. The land will belong to the cultivator in perpetuity.

Both the government and the public are to bring this about. It would be a matter of serving and protecting the kind government if all people were to implement these things just as I have explains them. Also, it is certain that the degree of happiness and virtue will increase for everyone in the country, oneself and others. Thus, reflecting carefully on the profit and loss, everyone must voluntarily engage in correctly and adopting the good and abandoning the bad in both religious and secular affairs.

This proclamation must be announced in every district. Copies should be posted in busy areas and originals should be kept in the district registers. Officials must enact it.

Written at the inconceivable second palace of Avalokiteśvara, the Potala Palace, on the eight day of the month of miracles in the Water-Female-Ox Year (1913).

Response to a Chinese intellectual on Tibet

Over at the (excellent, as always) China Geeks blog, a guest poster has provided a translation (“How Chinese Intellectuals Perceive the Tibet Issue“) of an e-mail she received from a professor about the situation in Tibet. The translator, Mindy Zhang, was a Chinese student studying abroad who asked one of her professors (according to the introduction, this professor is a “major figure in the study of International Relations in China”) to give her some information about the Tibet issue. It’s depressing to think that authority figures are passing this kind of thing along to innocent Chinese students in informal situations, even outside of the official propaganda channels. The professor’s explanations show that there is a lot he doesn’t know or is confused about on this topic, assuming that he is not being intentionally deceptive.

Below are some of my responses to the points he raised:

Peter Lee on Tibetan politics and the “state-controlled model”

Writing at Asia Times Online, Peter Lee has a new piece (“China sees US as hedge for Taiwan, Tibet“) which gives a useful and interesting summary of some upcoming issues in the Tibetan political scene, as well as some other topics related to Sino-American politics. I do want to take issue with one turn of phrase he uses — this may seem like a minor point, but I feel that it is important to clarify: discussing the inevitable question of what sort of political conflict will develop between the Chinese government and the Tibetans when it comes time to find the next Dalai Lama, Lee writes, “The new governor of the Tibetan Autonomous Region declared that designation of the next Dalai Lama would strictly adhere to the state-controlled model dating to the Qing Dynasty: selection by lot from a golden urn under government supervision”.

Ngabo Ngawang Jigme (1910 – 2009)

Ngabo Ngawang Jigme died a few days ago, just two months short of his 100th birthday. For good or ill, Ngabo had been one of the major figures in Tibetan politics since the 1940s. The scion of an aristocratic family, he rose through the ranks of the old Tibetan government to become one of the four members of the Kashag, which was generally the highest rank below the ruler. In 1950, at a crucial moment in Tibet’s history, the Kashag appointed Ngabo the governor of Kham (which in practice meant the area around Chamdo) and the commander-in-chief of the Tibetan forces on the frontier with Chinese-controlled territory; this was just as the new People’s Republic of China was consolidating its rule over the eastern Tibetan areas and moving its armies into place to attack the Tibetan government’s territory. Ngabo felt that it was futile to meet the Chinese with arms and that the only hope lay in a negotiated surrender; thus, when the People’s Liberation Army advanced on Chamdo, Ngabo surrendered. Ngabo became the Tibetan government’s lead negotiator in the talks that produced the 17 Point Agreement by which Tibet acquiesced to joining the PRC. He ignored the instructions given by the Kashag as utterly unrealistic and argued that if Lhasa disapproved of the agreement he signed they could simply refuse to ratify it.

The Younghusband Expedition (1903-1904)

By Jigme Duntak

In 1898, Lord George Curzon had been appointed as Viceroy of British India. By December 1903 Curzon had dispatched a British force of three thousand soldiers, heavily made up of Afghans and Gurkhas from British India, in order to deal with the harsh Himalayan terrain, along with seven thousand support troops into Tibet. The military contingent was led by Brigadier General J.R. MacDonald and Major Francis Younghusband under the public pretext of solving “trading difficulties” through a “peaceful mission”.[1] The same pretext had been used for British interventions in Burma, however, the actual reason and causes for this British expedition, which later developed into a violent military mission, were much more complex. Lord Curzon’s decision to orchestrate a forced entry into Tibet was based on his strong belief, that across the northern deserts, Russia had been intruding and exerting her influence in Tibet. The public portrayal of the expedition as a means of negotiating small frontier and trade disputes was also a legitimate motive for the British. The negotiations that took place upon the expedition’s arrival in Lhasa (September 1904 Lhasa Convention) are a testament of this. Tibet was a region that had been shrouded in mystery due to the isolationist policies imposed by both Tibet and its suzerain, China. Thus the expedition was also spurred out of European curiosities to explore a land that was highly romanticized in European minds.

Hell on Earth – The Tibet Myth

By Jigme Duntak

In 1979 a book titled Great Changes in Tibet was published in the People’s Republic of China. Within this book the early 20^th century Tibetan society, prior to its occupation by the PRC in 1950, is described as a “hell on earth where the labouring people suffered for centuries under the darkest and most reactionary forms of feudal serfdom.”[1] This depiction of traditional Tibetan society is promoted and maintained by the PRC who argue that before 1959 all but 5 percent of the entire Tibetan population were slaves or serfs in a feudalistic system where they were treated as “saleable private property”.[2] Consequently, the PRC perceives itself not as the invaders of Tibet in 1950 but rather as the liberators of the serf and slave masses that had comprised the other 95 percent of the population. This perception of Tibet has also become increasingly spread throughout the West through works like Friendly Feudalism: The Tibet Myth by Michael Parenti in which he writes of a pre-Communist Tibet characterized by oppression, manipulation, mutilation and torture.

In spite of what is depicted in the works of Parenti and the PRC, it should be addressed as to why it is inaccurate to depict the early 20^th century pre-Communist labour systems in Tibet as a system characterized by abusive “feudal serfdom”.

The Tibetan National Flag

Here’s some information I’ve pieced together from various sources about symbolism and history of the Tibetan National flag:

Symbolism:

“1. The white snow mountain in the center depicts the land of the great nation of Tibet.

2. The six red rays emanating from the sun symbolize the six original peoples of Tibet: the Se, My, Dong, Tong, Dru, and Ra.

3. The blue rays symbolize the commitment to spiritual and secular rule.

4. The pair of snow-lions symbolize the complete victory of the spiritual and secular ruling government

5. The three-sided yellow border represents the spread and flourishing of the Buddha’s purified gold-like teachings in all directions and times. The side without a border represents Tibet’s openness to non-Buddhist thought.

6. The raised jewel symbolizes Tibet’s reverence for the three Precious Gems; the Buddha, the Dharma, and the Sangha.” (Int’l Campaign for Tibet)

7.”The two coloured swirling jewel held between the two lions represents the peoples’ guarding and cherishing the self discipline of correct ethical behaviour, principally represented by the practices of the ten exalted virtues and the 16 humane modes of conduct. The swirling jewel coincidentally shares some appearance resemblance with the yin and yang symbol from Taoism.” (Tibet.com)

History:

The flag of Tibet was reintroduced in 1912 by the 13th Dalai Lama, who united the army flags of various provinces to design the present one. Since then, it served as the all-Tibet military flag until 1950.” (Wikipedia: A Tibetan revolutionary : the political life and times of Bapa Phuntso Wangye)

“During the era between 9th and 18th century, Tibet did not have an official army. In late 18th century, after the Qing government defended Tibet from the Nepalese invasion, they created a twenty-nine points resolution called “Twenty-Nine Regulations for Better Government in Tibet”.^[3] The fourth clause of this decree stated “The lack of official military in the region of Tibet has led to emergency drafts in time of crisis, which has proven to be harmful to the Tibetan people. (This reform package included the selection of top incarnations (hutuktus) like the Dalai and Panchen Lamas through a lottery conducted in a golden urn, the aim being to prevent the selection of incarnations being manipulated to fall in politically powerful lay families.) The emperor has approved for Tibet to form a official troop of three thousand men. One thousand each will be stationed in front and back Tibet, five hundred in Shigatse and five hundred in Dingri.” These three thousand troops became what is commonly known as the Tibetan Infantry. Considering that a military flag is a necessity for the daily training of this army, the central Qing government approved the “snow lion flag” as official military flag of Tibet.

This tradition is continued down to present day, where the Tibetan government in exile still uses the “snow lion flag” as their official representation.” (Wikipedia: Goldstein, Melvyn C. “The Snow Lion and the Dragon”. University of California Press, 1997. Pg. 19)

“The Tibetan national flag is intimately connected with the authentic history and royal lineages of Tibet which are thousands of years old. Furthermore, in the Tibetan Royal year 820 or in the seventh century of the Christian era, at the time of the Tibetan religious King Song-Tsen Gamp the Great extensive land of Tibet was divided into large and small districts known as “gö-kyi tong-de” and “yung-g’i mi-de”. From these large and small districts, an army of 2,860,000 men was chosen and stationed along the borders of Tibet, and the subjects thus lived in safety. The bravery and heroism of the Tibetan people at that time in conquering and ruling even the adjacent empire of China is well-known in world history.

“At that time, it is recorded that the regiment of Yö-ru tö had a military flag with a pair of snow-lions facing each other; that Yä-ru mä had a snow-lion with a bright upper border; that of Tsang Rulag, had a snow-lion standing upright, springing towards the sky; and the flag of ü-ru tö had a white flame against a red background, and so forth. In this way. the regiments of each area had its own individual military standard. Continuing with that tradition up to the beginning of the twentieth century, various regiments within the Tibetan army have had military flags with either a pair of snow-lions facing each other, or a snow-lion springing upwards and so forth.

“In the latter part of this period, during the rule of His Holiness the Great Thirteenth Dalai Lama, this eminent spiritual and temporal ruler of Tibet enacted many modifications in administrative policies in accordance with international customs. Based on the formats of previous Tibetan military flags, His Holiness improved upon them and designed the present, modern national flag. With an official proclamation, He declared that this would be the uniform, standard flag to be adopted by all Tibetan military defence establishments. Since the time of that proclamation, all Tibetan regiments have likewise adopted this flag as their standard.

“The colour scheme of the Tibetan national flag gives a clear indication of all aspects of Tibet in its symbolism such as the geographic features of the religious. snowy land of Tibet, the customs and traditions of Tibetan society, the political administration of the Tibetan government and so forth.

“History attests to the fact that Tibet is one of the most ancient nations of the world. Therefore, in all the three regions of Tibet, irrespective of caste and creed, this national flag inherited from our ancestors is universally accepted as a common, peerless treasure and even today still continues to be highly respected and esteemed as in the past.” (TGIE, http://www.tibet.com)

China and Tibet

By lchxian - Foreign doctor. Chinese, born in Malaysia. Educated in Malaysia, Belfast, Sydney.

Being a Buddhist and a Chinese, the relationship between China and Tibet is close to my heart. It is indeed very distressing hearing stories of Tibetan Monks being beaten up, even more distressing to see supposedly pro-Tibetan protesters disrupting the Beijing Olympic Torch relay.

The China-Tibet issue is more than merely about China and Tibet. Many other parties try to exert their influence, hoping to achieve their personal goals.

The English media often talk about Chinese “invasion” of Tibet in 1950. However, it often fail to point out that, Tibet was part of China back in 1700s during the Qing Dynasty. In fact, in the late 1700s, Nepalese Gurkha invaded Tibet, the Chinese Qianlong Emperor’s army together with local Tibetan troops were called upon to defend Tibet, which is part of China. Without Qianlong’s army, Tibetan history could have been very different.

The western world cannot be seen as a neutral party in China Tibet issue. In the recent history, The western imperial power have been using all kind of lies and excuses to achieve their ambition. The “weapon of mass destruction”; the invasion and destruction of Iraq was one such example.

In the early 1900s, the British and Russian competed for supremacy in Central Asia, Tibet was the jewel to be captured in this conflict. British forces invaded Tibet in 1903, it was reported that the British soldiers mowed down the Tibetans with machine guns as they fled. With this recent history in mind, can we trust that the Western world does not have ulterior motive when they interfere in China’s internal affair?

Promoting independence of Tibet from China is infringing China’s sovereignty. Tibet is part of China, just like Scotland is part of United Kingdom. If China start supporting Scottish Separatist movement, I am sure UK will be really unhappy too. Separatist movement are not well tolerated throughout history, just look at Ester Rising (1916) in Ireland, many civilians were killed, 15 separatist leaders were executed, 3000 political prisoners were put behind bars by the British. Unfortunately, the reality is suppression of separatist movements are equally harsh all over the world.

On the other hand, I hope China would start to see Dalai Lama as part of the solution rather than problem in China-Tibet relationship. Dalai Lama is not seeking independence for Tibet; His Holiness is seeking preservation of Tibetan Culture and religion. Dalai Lama had openly appeal for non-violence and encourage Tibetan to co-exist with the ethnics Chinese. He understand that for Tibet to progress economically, Tibet is better off being part of China.

Hopefully the people of Tibet would follow the advice of their spiritual leader, the Dalai Lama. Non-violence and co-existence. Violence and instability in that region will not benefit Tibet or China. May China show restrained and compassion when dealing with China-Tibet relationship.

May we all have wisdom to see beyond what is reported by the media. May we all have more compassion. May peace prevail.

Related Post

http://chenghiang.wordpress.com/2007/09/27/buddhist-monks-and-myanmar/

http://chenghiang.wordpress.com/2007/07/15/change-the-world/

http://chenghiang.wordpress.com/2007/05/02/18/ (Bush Care)

Related Friends Blogs

http://tinlala.wordpress.com/events-whats-on-now/vigil-for-tibetans/

http://kayteakatykt.spaces.live.com/blog/cns!C4921A13CDA96AAC!3690.entry#trackback

Reference:

http://en.wikipedia.org/wiki/Tibet

http://en.wikipedia.org/wiki/2008_unrest_in_Tibet

http://www.tibet.com/

http://en.wikipedia.org/wiki/Irish_Nationalism

http://en.wikipedia.org/wiki/Scottish_National_Liberation_Army

http://en.wikipedia.org/wiki/Separatism

Originally posted at: http://chenghiang.wordpress.com/2008/04/15/china-and-tibet/#comment-334

CBC Radio Debate (Nima Dorjee la VS “pro China” protester)

A radio debate on the CBC (Canadian Broadcasting Corp.) between Nima Dorjee, president of the Canada Tibet Committee, and Kevin Su, organizer of the “Pro China Rally” in Calgary.

http://cbc.ca/calgary/media/audio/eyeopener/20080331TIBET_MA.ram

The Tradition of Losar

By Tsepak Rigzin

The celebration of Losar can be traced back to the pre-Buddhist period in Tibet. During the period when Tibetans practiced the Bon religion, every winter a spiritual ceremony was held in which people offered large quantities of incense to appease the local spirits, deities and protectors. This religious festival later evolved into an annual Buddhist festival which is believed to have originated during the reign of Pude Gungyal, the ninth king of Tibet. The festival is said to have begun when an old woman named Belma (rgad mo bal ma) introduced the measurement of time based on the phases of the moon. This festival took place during the flowering of the apricot trees of the Lhokha Yarla Shampo region in autumn, and it may have been the first celebration of what has become the traditional farmers’ festival. It was during this period that the arts of cultivation, irrigation, refining iron from ore, and building bridges were first introduced to Tibet. The ceremonies instituted to celebrate these new capabilities can be recognized as precursors of the Losar festival. Later, when the rudiments of the science of astrology, based on the five elements, was introduced to Tibet, this farmers’ festival became what we now call Losar or New Year’s festival; it was celebrated at the beginning of the so-called sPyid ra stag month.
Historically, there are three major traditions for determining where the sPyid ra stag month falls during the year. Some claim it is the eleventh month; others, the twelfth; still others claim it is the first. Those who claim it is the eleventh month follow the tradition of Konjo, the Chinese princess who married King Songtsen Gampo. According to this tradition, the Losar celebration begins on the first day of the eleventh month. According to the second tradition, Losar is celebrated on the first day of the twelfth month, corresponding to the Farmers’ Losar celebrated in China since the reign of King Trison Deutsen in Tibet. Finally, according to the system of Lama Drogon Choegyal Phagpa, a lama during the 13th century, the first day of the first month of the calendar is counted as the beginning of each year; hence, the Losar celebration begins on this date. Despite these three major traditions, the Losar celebration is held at different times of the year in various regions of Tibet, in accordance with varied harvest seasons and local customs, in some places, Losar is even celebrated twice each year. But throughout the course of the history of Tibet, one standard Losar celebration at the beginning of the year gradually became a standard practiced for the nation, at least at the official level.
Early in the last month of the year, people start making preparations for Losar. As they begin the many rituals and household activities associated with the lavish festivities to come, they become very busy; hence, one hears the common saying, “Losar is Lesar” meaning “New Year is New Work.” Preparations for Losar basically consist of collecting fresh roasted barley flour for phe mar (sweetened barley flour symbolizing good wishes), gro ma (a small dried sweet potato) bras sil (sweet rice), lo phud (a young sprout of wheat or barley symbolizing the birth of the new year), chang (barley beer), tea, butter, sheep’s heads, butter lamps, fried biscuits of various sizes, and fruits and sweets. Locally produced foodstuffs are preferable. A complete set of these seasonal delicacies is also required for arrangement on the altar. The entire neighborhood is cleaned, and houses are freshly painted. New clothing may be prepared, especially for children, but most adults wear their finest set of old clothing; often, a person will own only one such set of fine clothing, which they usually keep locked in a trunk until an appropriate event, such as Losar or the marriage of their relatives. As the big day approaches, any or all of the eight auspicious symbols are drawn on the kitchen wall with phye mar. the mouths of household vessels such as water cans, clay pots and so forth, are tied with white woolen scarves, and window and door curtains are replaced. Lines are laid down in white said along the sides of the path from the gate to the door, and in the center of the path are drawn symbols such as a swastika, which symbolizes indestructible good fortune, or a conch, which symbolizes the flourishing of the Dharma. Offerings are usually arranged on the altar on the last evening before the first day of Losar. Tibetan bread and deep fried biscuits (khab se) of different varieties are prepared in huge quantities days, weeks, or even months before Losar, according to the need of the household; most families, however, prepare them one day before Losar. Khab se and chang together form the basic medium of exchanging greetings. It is a common occurrence that just a day or two before Losar, during the preparation of Khab se, many families suffer losses from accidental fires caused by the boiling oil. However, there is a common belief that such families, even though they are temporarily undergoing a loss, will thrive and become affluent in the long run. Such a notion should no, however, drive one to deliberately arrange an accident of this nature, as such can act prove detrimental to the family, both in the near future and in the long run. Finally, one of the more tragic requisites for the Losar celebration is the mass killing of animals such as yaks, sheep and goats for their flesh, heads, intestines and so on, to be consumed or displayed during Losar.
On the first day, in the early dawn, the housewife of the family runs to collect the year’s first bucket of water. She burns incense at the water source, ties a scarf around the tap, and sets out an offering of the first portion phye mar and chang to appease the nagas (subterranean serpent beings) and spirits. On reaching home, she serves boiled chang porridge while awakening every member of the family, bidding them “Tashi Delek.” Then all, now quite awake after relishing the chang porridge (and some perhaps already a bit soused), attire themselves in their best costumes. After performing their devotions before the altar by making prostrations, reciting prayers, lighting lamps and the like, they take their seats, lined up according to seniority within the household. The housewife then serves phye mar, chang phud and sweet rice, followed by tea, sweet soup, boiled chang porridge, and a set of khab se called dkar spro. When this formal family ceremony is over, the household members run off to their next door neighbors’ houses, chewing phye mar and chang phud while shouting “Tashi Delek!” Children especially love to fill their pockets with sweets and show off their new outfits. On this day people neither socialize extensively, nor spend money freely, for it is believed (with or without reason) that if anyone were to do so, the fortunes of their household would diminish.
From the second day of Losar onwards, people visit each others’ houses, gamble, play dice, cards, dance and sing songs. If the lunar calendar predicts that the second day will be favorable, people raise prayer flags, both horizontally and vertically, on their roofs. And while on the roof, they also offer incense, sending great pillars of smoke rising into the sky. This ceremony is primarily, a ritual of appeasement offered in honor of their deities of the home (skye lha); it is also a rite to increase the family’s luck and fortune, as well as to placate gods, goddesses, mountain dwelling spirits (btsan), local spirits (yul lha) and nagas. This incense offering ceremony is also accompanied by an offering of black tea to the gods and goddesses of the home and the locality; it concludes with the shouting of “Ki Ki So So Lha Gyal Lo!” (“May the gods on the side of virtue be victorious!”) three times while holding tsampa between the thumb and the tips of the fingers of one’s right hand. One then throws the tsampa toward the sky, filling the air with a fine mist of powder. When the incense burning and prayer flag ceremony is held in public, the scene is even more lively and lovely. Some playful and naughty people jubilantly polish others’ faces with tsampa to tease them; people of the opposite sex are a favorite target.
The words and methods of making the incense offering are more or less standardized, as most people and institutions use the text that was composed by Guru Padmasambhava after he subdued the malignant spirits and bound them with an oath to be guardians and protectors of Buddhism in Tibet. This basic text which is common to all Tibetans in supplemented by the invocation text of one’s local deity and guardians. These days an officially published standard ritual text is available for all.
In private homes, whether of high or low social status, aristocratic or working class, everyone enjoys the festivities, ongoing rituals and pageants of the Losar festival, while exchanging hospitality and sharing conviviality. The Losar merrymaking lasts for at least a week, and in some places even longer. Some people even get married during Losar to make things especially festive!

In Lhasa, the first day of the new year is officially called Lama Losar. In the early dawn of this day, the monks of Namgyal Monastery, the personal monastery of His Holiness the Dalai Lama, would offer a sacrificial cake (gtor ma) on top of the Potala Palace to the supreme deity of Dharma protectors, the glorious goddess Palden Lhamo. Led by the Dalai Lama, the abbots of the three great monasteries, lamas, tulkus, government officials and dignitaries would join the ceremony and offer their contemplative prayers, while monks of Namgyal recited the invocation to Palden Lhamo. After the completion of this ceremony, all would assemble in the hall called the Excellence of Samsara and Nirvana (srid zhi phun tsogs) for a formal greeting ceremony. Seated on their respective cushions arranged in accordance with their rank, everyone would exchange the traditional greeting, “Tashi Delek.” Then phye mar, tea, sweet rice, stacks of cookies (stop chen dkar spro), butter cubes (mar zan) and bundles of dried fruit would be distributed.
In order to wish the Dalai Lama good luck for the coming year, consecrated long life pills (tse ril) made out of roasted barley dough are offered to him by the representatives of the three great monasteries, the two tantric colleges, and by the institutions known as the zhe sde, the tse mon ling, the sme ru and the lchag po ri (Medical College). Then entertainers (garpa) perform a dance for the amusement of the guests. Two senior monks stage a debate on Buddhist philosophy, and conclude their debate with an auspicious recitation composed especially for the event, in which the whole spectrum of Buddhist teaching is briefly reviewed. A request is made to His Holiness the Dalai Lama, as well as to all holders of the doctrine, to remain for a long time amongst beings in samsara in order to serve them through their enlightened activities. The official ceremony concludes with a ceremonial farewell to the Dalai Lama, who then retires to his apartment.

The second day of Losar is known as the King’s Losar ((rgyal po lo gsar) because officially the day would be reserved for a secular gathering in the hall of the Excellence of Samsara and Nirvana. The Dalai Lama and his government officials, both monastic and lay, would be greeted by a host of state dignitaries, such as representatives of China, India, Ladakh, Bhutan, Nepal, Mongolia, and other foreign visitors staying in Lhasa. As the Dalai Lam made his entrance to ascent his throne, the monks of Namgyal Monastery would offer prayers of welcome. After the Dalai Lam was seated, the rest of the assembled guests would take their seats. Then the Namgyal monks, led by their abbot, would offer the seven emblems of royalty, the eight auspicious substances, and the eight auspicious emblems, all offered individually in conjunction with verses explaining their significance. This was followed by the granting of an audience to all those gathered, who would receive blessings from the gracious hands of the Dalai Lama. Then tea and other refreshments were served. At this moment, the artists would offer a special dance which was performed only on this one day of the year. Next, members of the zhol bras bug ling operatic troupe would enact a danced called the gar cham. Finally, the newly appointed government officers would receive special blessings at a private function. After all these formalities, a team of sportsmen, traditionally selected from the citizens of Shigatze city, would demonstrate daredevil feats such as sliding down a rope from the top of shar chen chog, the lofty roof of the mighty Potala, to the Zhol Pillar at the foot of the hill. However, the Thirteenth Dalai Lama seeing that this was a dangerous (sometimes fatal) game, banned this particular performance. With such festivities, the day’s celebration came to an end. This day is called King’s Losar because the day is mostly occupied by formal and secular functions for the entertainment of government executives and guests of honor.

On the morning of the third day, the entire host of monastic officials, know as rtse skor (monk officials), would attend an extensive invocation ceremony of all the protector deities of Tibet held at the private chamber of the Dalai Lama in the Potala Palace. Special invocation rites of Palden Lhamo, who safeguards the welfare of the nation, were performed by the monks of Namgyal Monastery. After a break for lunch, the monastic officials (rtse skor) would perform a divination in front of the Palden Lhamo tapestry in the private chamber of the Dalai Lama. The divination, in which balls of dough were tossed in a prescribed manner, concerns the well being of the Dalai Lama, the condition of the Buddhist teachings, and the prosperity of the nation at large. This event is known as the Dough Ball Divination of the Third Day. (tses gsum zan bsgril). It is also on this day that the giant prayer flag of Ganden (dga ldan dar chen) was raised, at the break of dawn. While the monastic officials (rtse skor) gathered at the private chamber, all the lay officials (shod skor), attended a ceremony in which the Nechung Oracle was summoned to possess the medium of Nechung Monastery. In the evening, the government hosted a grant feast at rdzong rgyab, where young artists would sing and dance, and an archery competition was held. The function would then conclude with the offering of white scarves and rewards for exceptional service to the officers from the Treasury Department (bla phyag las khung). This concluded the third day. Later, the Community Leader (mi dpon) would declare that the Ganden Prayer flag had been raised, and early in the morning, the Chief Chamberlain mgron che) would admonish and direct the two monastic disciplinarians (tsogs chen zhal ngo) of Drepung Monastery about the way they were to control and organize the Great Prayer Festival. On the same evening, monks would rush out to the corridor of the Main Cathedral (gtsug lag khang) to occupy their seats for the Prayer Festival (smon lam), during which the senior monastic disciplinarian of Drepung would proclaim the founding edict (bca yig) issued by the Great Fifth Dalai Lama, and exhort the monks to observe strict discipline during the festivals. This officially concluded the three days of the New Year Celebration.