The two autobiographies of the Dalai Lama contain a wide range of descriptions, visualizations and judgments about Tibet and Tibetans, the PRC and Chinese and others. Members of different groups...Show moreThe two autobiographies of the Dalai Lama contain a wide range of descriptions, visualizations and judgments about Tibet and Tibetans, the PRC and Chinese and others. Members of different groups come to judgments and valorize the other depending on their own point of view. According to researchers, Tibetan exile leaders have deliberately adopted and adapted images, including pre-1959 images that existed in the West, to entice public support for the Tibetan cause, yet there is little research into the use of images by the Dalai Lama. Using discourse analysis I will examine how the Dalai Lama uses images in My Land and My People and Freedom in Exile and argue that images such as myths, clichés and Western stereotypes are used to emphasize the uniqueness, victimhood and respectfulness of Tibet and Tibetans, whereas he uses negative images to describe the PRC and the Chinese. Analysis of the results confirms earlier research that people make use of preconceived images when describing others, while the Dalai Lama’s words are indeed beneficial to Tibetans and could in that way have convinced people for supporting the Tibetan cause. Broader research into his actions, as well as into his other work could provide more clarity in this, while research into his work and public performance meant for a Tibetan audience could give an idea whether he uses different imagery when describing the other and the self than in work catering to an international audience.Show less
Bachelor thesis | South and Southeast Asian Studies (BA)
closed access
It is a sensitive question for many Tibetans nowadays what the use and thereby the survival of the Tibetan language could or could not mean for the preservation of a Tibetan cultural identity and...Show moreIt is a sensitive question for many Tibetans nowadays what the use and thereby the survival of the Tibetan language could or could not mean for the preservation of a Tibetan cultural identity and the survival Tibetan Buddhism.Show less
The 2008 uprisings in Tibet have had a profound impact on Sino-Tibetan relations. This thesis looks at the Han-Chinese point of view on these uprisings as seen in a series of documentaries...Show moreThe 2008 uprisings in Tibet have had a profound impact on Sino-Tibetan relations. This thesis looks at the Han-Chinese point of view on these uprisings as seen in a series of documentaries broadcasted by CCTV. The thesis shows how the use of documentary film steers public opinion and how the documentaries fit into a broader hegemonic discourse.Show less
Bachelor thesis | South and Southeast Asian Studies (BA)
closed access
This thesis explores the Chinese Counter-Terrorism Law, enacted on the 1st of January 2016. It looks at the impacts of this law on Chinese ethnic minorities, with the focus on Tibetans and Uyghurs....Show moreThis thesis explores the Chinese Counter-Terrorism Law, enacted on the 1st of January 2016. It looks at the impacts of this law on Chinese ethnic minorities, with the focus on Tibetans and Uyghurs. The thesis compares Chinese counter-terrorism strategies with those of the United States and the United Kingdom, to conclude that the global war on terror has had negative impacts on the protection of human rights. More and more states are choosing national security over the protection of human rights, leading to more human rights violations globally. China is no exception to this, and Tibetans and Uyghurs suffer many consequences because of the new Chinese Counter-Terrorism Law. These consequences are explained in this thesis.Show less
In 1940, Tenzin Gyatso was enthroned as the 14th Dalai Lama in Tibet. During that time, Tibet was still a quiet area without any Chinese influences. Tenzin was 5 years old back then, but was...Show moreIn 1940, Tenzin Gyatso was enthroned as the 14th Dalai Lama in Tibet. During that time, Tibet was still a quiet area without any Chinese influences. Tenzin was 5 years old back then, but was treated with respect. The Dalai Lama is considered the highest authority, the spiritual and political leader by the Tibetans. A regent took over the governing tasks until the Dalai Lama was 18 years old. Meanwhile, in neighbouring China, something happened that drastically changed the calm situation in Tibet. In 1949, Mao Zedong comes to power in China and the Chinese republic’s days are numbered. Mao founds the People’s Republic of China on the first of October that year and China becomes a communist state; a state in which people are ‘raised’ to think and live according to communist manners. In the political field there is only one party possessing all power. Mao organizes the Chinese People’s Liberation Army - known as ‘the Red Army’. The Red Army enters Tibet in October 1950 and does not fear the Tibetan army’s resistance, as it is much smaller and poorly armed. The government of Tibet gives all the power to the Dalai Lama, who is 15 years old at that time. China decides that Tibet is an integral part of China now and gives the Dalai Lama a position in the Chinese government, in which he has little to nothing to say. This is considered the start of the Chinese oppression. During the Tibetan New Year in 1959, riots break out and the Tibetans massively protest against Chinese domination. The Chinese react to the protest by killing thousands of Tibetans; already 87,000 people are killed in the Lhasa region only. Villages and monasteries are burned down and the Tibetan government is dissolved. The Dalai Lama flees to Dharamsala, India, where he forms a government in exile. After this incident, more than 7,000 Tibetans cross the border and ask for political asylum in India. The diaspora of Tibetans and religious leaders leads to a spread of Tibetan Buddhism around the world, with the Dalai Lama’s influence not only limited to the community in Dharamsala. Other influential tulkus and lamas (such as Kaly Rinpoche, Ole Nydahl, Chogyam Trungpa and Khenchen Palden Sherab) found Tibetan monasteries in all parts of the world. In 1998, according to the Tibetan Planning Council, 111.170 Tibetans were living in exile (85,000 in India). A government in exile was formed just like other kinds of Tibetan institutes. This research study focuses on the role of the 14th Dalai Lama in the Tibetan communities in exile. In more detail, it provides the reader with an insight into the changes the Dalai Lama has undergone from political- to only spiritual leader and points out his primary concerns for the Tibetan communities. In addition, research on China’s role in the influence of the Dalai Lama is carried out. A final conclusion will link existing literature and give an answer to the main question by inserting my own interpretations. A study on this subject, furthermore, helps to better understand the Tibetan diaspora around the world and China’s role in the story today. This thesis consists of books from the Leiden University Library, focusing on the current Dalai Lama and Tibetan communities in exile and journals from different disciplines, such as sinology, anthropology, sociology, politics and religious studies.Show less
A thesis on the Disneyfication in Tibet, how tourism influences local Tibetan culture and a decision on whether we should support the influx of tourism or protect ancient Tibetan tradition.
The purpose of this thesis is to find out if China’s efforts to assimilate Tibet by implementing a strict tourism policy are genuinely intended to value local culture or if the introduction of...Show moreThe purpose of this thesis is to find out if China’s efforts to assimilate Tibet by implementing a strict tourism policy are genuinely intended to value local culture or if the introduction of tourism in Tibet merely is a government tool to provide the urban middle-class Han Chinese with a ‘natural theme park’ regardless of the environmental and/or cultural impact. The latter hypothesis is generally being supported by western critics, the former being a widely accepted statement in China (excluding its autonomous regions) and pro-Chinese elsewhere. As is the case with many Chinese state policies, their true intentions are debatable which I aspire to settle. To assess this, I have critically examined both theories in relation to projects and practices in the Tibetan tourism industry led by the Chinese government. Tourism nowadays comprises a spectrum of categories. Not every type of tourism is applicable to Tibet or simply has not set foot on Tibetan soil, so it is important to determine which tourism types are to be found, which ones are popular and which ones have potential. Therefore, categorizing the types of tourism in Tibet, which will be judged by the popularity among domestic tourists, have provided a basis in terms of scope. Other essential aspects, such as target audience, decisions by the Chinese government of when to invest in tourism projects and with what reasons, have been looked at extensively. Tourism-oriented projects and tourism-related implementations of roughly the last thirty years have been analyzed separately as case-studies, within the frame of three prominent types of domestic tourism in Tibet, Nature-based tourism, Active tourism and Cultural Tourism, in order to redefine the aforementioned aspects. This study found out that there is a significant inconsistency in government claims regarding Tibetan tourism policies. Although profound conclusions are beyond the bounds of possibility, a clear trend in rephrasing and/or radical change of reasoning in why the state invests in multimillion dollar Tibetan tourism projects may indicate China’s true intentions of exploiting the Tibetan land. Furthermore, this thesis increases our understanding of the term ‘invented tourism’, tourism-related implementations in Tibet and the general focus of the Chinese government in regard to tourism project investment.Show less
In maart 1959 is de Dalai Lama over de grens naar India gevlucht. Sindsdien hebben vele Tibetanen zijn voorbeeld gevolgd. Samen vormen zij de Tibetaanse gemeenschap in ballingschap, die zichzelf...Show moreIn maart 1959 is de Dalai Lama over de grens naar India gevlucht. Sindsdien hebben vele Tibetanen zijn voorbeeld gevolgd. Samen vormen zij de Tibetaanse gemeenschap in ballingschap, die zichzelf als doel heeft gesteld de traditionele Tibetaanse cultuur te behouden, zodat deze niet verloren gaat voor het geval ze later hun eigen land weer terug krijgen. In deze scriptie bespreek ik op welke manieren de Tibetaanse vluchtelingen hun cultuur proberen te behouden en of het eigenlijk wel mogelijk is om een cultuur te behouden. Ik besteed speciale aandacht aan het behoud van de Tibetaanse muziek.Show less
This thesis explains the state of the modern music (not unmodified traditional music) of China's Tibetan and Uyghur minorities, and how globalization had made possible the influence by the West,...Show moreThis thesis explains the state of the modern music (not unmodified traditional music) of China's Tibetan and Uyghur minorities, and how globalization had made possible the influence by the West, China, and other regions on the musical styles and situations of the local music industries.Show less
