Readings

Talks on On Human Rights by H.H. The Dalai Lama

 Human Rights and Universal Responsibility

On the 50th Anniversary of the Universal Declaration of Human Rights

 

"Forum 2000" Conference, Prague, Czech Republic

 

39th Anniversary of Tibetan National Uprising Day

 

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Human Rights and Universal Responsibility


Non-Governmental Organizations
The United Nations World Conference on Human Rights
Vienna, Austria
15 June, 1993

Our world is becoming smaller and ever more interdependent with the rapid
growth in population and increasing contact between people and
governments. In this light, it is important to reassess the rights and
responsibilities of individuals, peoples and nations in relation to each other
and to the planet as a whole. This World Conference of organizations and
governments concerned about the rights and freedoms of people throughout
the world reflects the appreciation of our interdependence.

No matter what country or continent we come from we are all basically the
same human beings. We have the common human needs and concerns. We
all seek happiness and try to avoid suffering regardless of our race, religion,
sex or political status. Human beings, indeed all sentient beings, have the right
to pursue happiness and live in peace and in freedom. As free human beings
we can use our unique intelligence to try to understand ourselves and our
world. But if we are prevented from using our creative potential, we are
deprived of one of the basic characteristics of a human being. It is very often
the most gifted, dedicated and creative members of our society who become
victims of human rights abuses. Thus the political, social, cultural and
economic developments of a society are obstructed by the violations of
human rights. Therefore, the protection of these rights and freedoms are of
immense importance both for the individuals affected and for the
development of the society as a whole.

It is my belief that the lack of understanding of the true cause of happiness is
the principal reason why people inflict suffering on others. Some people think
that causing pain to others may lead to their own happiness or that their own
happiness is of such importance that the pain of others is of no significance.
But this is clearly shortsighted. No one truly benefits from causing harm to
another being. Whatever immediate advantage is gained at the expense of
someone else is short-lived. In the long run causing others misery and
infringing upon their peace and happiness creates anxiety, fear and suspicion
for oneself.

The key to creating a better and more peaceful world is the development of
love and compassion for others. This naturally means we must develop
concern for our brothers and sisters who are less fortunate than we are. In
this respect, the non-governmental organizations have a key role to play. You
not only create awareness for the need to respect the rights of all human
beings, but also give the victims of human rights violations hope for a better
future.

When I travelled to Europe for the first time in 1973, I talked about the
increasing interdependence of the world and the need to develop a sense of
universal responsibility. We need to think in global terms because the effects
of one nation's actions are felt far beyond its borders. The acceptance of
universally binding standards of Human Rights as laid down in the Universal
Declaration of Human Rights and in the International Covenants of Human
Rights is essential in today's shrinking world. Respect for fundamental human
rights should not remain an ideal to be achieved but a requisite foundation for
every human society.

When we demand the rights and freedoms we so cherish we should also be
aware of our responsibilities. If we accept that others have an equal right to
peace and happiness as ourselves do we not have a responsibility to help
those in need? Respect for fundamental human rights is as important to the
people of Africa and Asia as it is to those in Europe or the Americas. All
human beings, whatever their cultural or historical background, suffer when
they are intimidated, imprisoned or tortured. The question of human rights is
so fundamentally important that there should be no difference of views on
this. We must therefore insist on a global consensus not only on the need to
respect human rights world wide but more importantly on the definition of
these rights.

Recently some Asian governments have contended that the standards of
human rights laid down in the Universal Declaration of Human Rights are
those advocated by the West and cannot be applied to Asia and others parts
of the Third World because of differences in culture and differences in social
and economic development. I do not share this view and I am convinced that
the majority of Asian people do not support this view either, for it is the
inherent nature of all human beings to yearn for freedom, equality and dignity,
and they have an equal to achieve that. I do not see any contradiction
between the need for economic development and the need for respect of
human rights. The rich diversity of cultures and religions should help to
strengthen the fundamental human rights in all communities. Because
underlying this diversity are fundamental principles that bind us all as
members of the same human family. Diversity and traditions can never justify
the violations of human rights. Thus discrimination of persons from a different
race, of women, and of weaker sections of society may be traditional in
some regions, but if they are inconsistent with universally recognized human
rights, these forms of behavior must change. The universal principles of
equality of all human beings must take precedence.

It is mainly the authoritarian and totalitarian regimes who are opposed to the
universality of human rights. It would be absolutely wrong to concede to this
view. On the contrary, such regimes must be made to respect and conform
to the universally accepted principles in the larger and long term interests of
their own peoples. The dramatic changes in the past few years clearly
indicate that the triumph of human rights is inevitable.

There is a growing awareness of peoples' responsibilities to each other and
to the planet we share. This is encouraging even though so much suffering
continues to be inflicted based on chauvinism, race, religion, ideology and
history. A new hope is emerging for the downtrodden, and people
everywhere are displaying a willingness to champion and defend the rights
and freedoms of their fellow human beings.

Brute force, no matter how strongly applied, can never subdue the basic
human desire for freedom and dignity. It is not enough, as communist systems
have assumed, merely to provide people with food, shelter and clothing. The
deeper human nature needs to breathe the precious air of liberty. However,
some governments still consider the fundamental human rights of its citizens
an internal matter of the state. They do not accept that the fate of a people in
any country is the legitimate concern of the entire human family and that
claims to sovereignty are not a license to mistreat one's citizens. It is not only
our right as members of the global human family to protest when our brothers
and sisters are being treated brutally, but it is also our duty to do whatever
we can to help them.

Artificial barriers that have divided nations and peoples have fallen in recent
times. With the dismantling of Berlin wall the East - West division which has
polarized the whole world for decades has now come to an end. We are
experiencing a time filled with hope and expectations. Yet there still remains a
major gulf at the heart of the human family. By this I am referring to the
North-South divide. If we are serious in our commitment to the fundamental
principles of equality, principles which, I believe, lie at the heart of the
concept of human rights, today's economic disparity can no longer be
ignored. It is not enough to merely state that all human beings must enjoy
equal dignity. This must be translated into action. We have a responsibility to
find ways to achieve a more equitable distribution of world's resources.

We are witnessing a tremendous popular movement for the advancement of
human rights and democratic freedom in the world. This movement must
become an even more powerful moral force, so that even the most
obstructive governments and armies are incapable of suppressing it. This
conference is an occasion for all of us to reaffirm our commitment to this
goal. It is natural and just for nations, peoples and individuals to demand
respect for their rights and freedoms and to struggle to end repression,
racism, economic exploitation, military occupation, and various forms of
colonialism and alien domination. Governments should actively support such
demands instead of only paying lip service to them.

As we approach the end of the Twentieth Century, we find that the world is
becoming one community. We are being drawn together by the grave
problems of over population, dwindling natural resources, and an
environmental crisis that threaten the very foundation of our existence on this
planet. Human rights, environmental protection and great social and
economic equality, are all interrelated. I believe that to meet the challenges of
our times, human beings will have to develop a greater sense of universal
responsibility. Each of us must learn to work not just for one self, one's own
family or one's nation, but for the benefit of all humankind. Universal
responsibility is the is the best foundation for world peace.

This need for co-operation can only strengthen humankind, because it helps
us to recognize that the most secure foundation for a new world order is not
simply broader political and economic alliances, but each individual's genuine
practice of love and compassion. These qualities are the ultimate source of
human happiness, and our need for them lies at the very core of our being.
The practice of compassion is not idealistic, but the most effective way to
pursue the best interests of others as well as our own. The more we become
interdependent the more it is in our own interest to ensure the well-being of
others.

I believe that one of the principal factors that hinder us from fully appreciating
our interdependence is our undue emphasis on material development. We
have become so engrossed in its pursuit that, unknowingly, we have
neglected the most basic qualities of compassion, caring and cooperation.
When we do not know someone or do not feel connected to an individual or
group, we tend to overlook their needs. Yet, the development of human
society requires that people help each other.

I, for one, strongly believe that individuals can make a difference in society.
Every individual has a responsibility to help more our global family in the right
direction and we must each assume that responsibility. As a Buddhist monk,
I try to develop compassion within myself, not simply as a religious practice,
but on a human level as well. To encourage myself in this altruistic attitude, I
sometimes find it helpful to imagine myself standing as a single individual on
one side, facing a huge gathering of all other human beings on the other side.
Then I ask myself, 'Whose interests are more important?' To me it is quite
clear that however important I may feel I am, I am just one individual while
others are infinite in number and importance.

Thank you.

 

 

MESSAGE FROM HIS HOLINESS THE DALAI LAMA ON THE OCCASION 

OF THE 50TH ANNIVERSARY OF THE UNIVERSAL DECLARATION OF HUMAN RIGHTS 

December 7, 1998 Dharamsala, India

I am extremely encouraged to learn that there will be worldwide commemoration of the 50th anniversary of the adoption and signing of the Universal Declaration of Human Rights. I am also very happy to learn that the office of the UN High Commission for Human Rights is encouraging a worldwide study and dissemination of the text of the Universal Declaration of Human Rights so that ordinary people will fully understand the rights to which they are entitled.

Human rights are of universal interest because it is the inherent nature of all human beings to yearn for freedom, equality and dignity and they have a right to achieve them. Whether we like it or not, we have all been born into this world as part of one great human family. Rich or poor, educated or uneducated, belonging to one nation or another, to one religion or another, adhering to this ideology or that, ultimately each of us is just a human being like everyone else.  We all desire happiness and do not want suffering.

Some governments have contended that the standards of human rights laid down in the Universal Declaration of Human Rights are those advocated by the West and do not apply to Asia and other parts of the Third World because of differences in culture, social and economic development. I do not share this view and I am convinced that the majority of ordinary people do not support it either. I believe that the principles laid down in the Universal Declaration of Human Rights constitute something like a natural law that ought to be followed by all peoples and governments.

I am encouraged by the widespread concern for violation of human rights whether in Tibet or any other part of the world. People everywhere have come to realise the great importance and value of human rights. Not only does it offer the prospect of relief to many suffering individuals, but it also is an indication of humanity's progress and development.  I feel that concern for human rights violations and the effort to protect human rights represents a great service to people of both the present and future generations.

As we are just about a year away from the dawn of the 21st century, we find that the world is becoming one global family. We are being drawn together by the remarkable advances made in science and technology which enable us to share information instantaneously, and by the grave and common problems of over-population, dwindling natural resources and the environmental crisis that threaten the very foundation of our existence on this planet. Human rights, environmental protection and social and economic equality are all inter-related. In all these issues, I believe a sense of universal responsibility is the key to human survival and progress. It is also the best foundation for world peace and promotion of human rights and a political culture of non-violence and dialogue in resolving human conflicts.

In conclusion, I wish to take this opportunity to specially commend and express my deep admiration and respect for the defenders of human rights everywhere in the world. These people are truly making a difference in peoples lives by documenting human rights abuses and working to alleviate them. I consider human rights work or activism to be a kind of spiritual practice. By defending those people who are persecuted for their race, religion, ethnicity or ideology, you are actually contributing to guiding our human family to peace, justice and dignity.

December 7, 1998 

Dharamsala, India

 

 

Speech of His Holiness the Dalai Lama at the
"Forum 2000" Conference,
Prague, Czech Republic, September 3 - 7, 1997


Today's world requires us to accept the oneness of humanity. In the past,
isolated communities could afford to think of one another as fundamentally
separate. Some could even exist in total isolation. But nowadays, whatever
happens in one region eventually affects many other areas. Within the context
of our new interdependence, self-interest clearly lies in considering the
interest of others.

Many of the world's problems and conflicts arise because we have lost sight
of the basic humanity that binds us all together as a human family. We tend to
forget that despite the diversity of race, religion, ideology and so forth,
people are equal in their basic wish for peace and happiness.

Nearly all of us receive our first lessons in peaceful living from our mothers,
because the need for love lies at the very foundation of human existence.
From the earliest stages of our growth, we are completely dependent upon
our mother's care and it is very important for us that she express her love. If
children do not receive proper affection, in later life they will often find it hard
to love others. Peaceful living is about trusting those on whom we depend
and caring for those who depend on us. Most of us receive our first
experience of both these qualities as children.

I believe that the very purpose of life is to be happy. From the very core of
our being, we desire contentment. In my own limited experience I have found
that the more we care for the happiness of others, the greater is our own
sense of well-being. Cultivating a close, warmhearted feeling for others
automatically puts the mind at ease. It helps remove whatever fears or
insecurities we may have and gives us the strength to cope with any obstacles
we encounter. It is the principal source of success in life. Since we are not
solely material creatures, it is a mistake to place all our hopes for happiness
on external development alone. The key is to develop liner peace.

Actions and events depend heavily on motivation. From my Buddhist
viewpoint all things originate in the mind, If we develop a good heart, then
whether the field of our occupation is science, agriculture or politics, since the
motivation is so very important, the result will be more beneficial. With
proper motivation these activities can help humanity; without it they go the
other way. This is why the compassionate thought is so very important for
humankind. Although it is difficult to bring about the inner change that gives
rise to it, it is absolutely worthwhile to try.

When you recognize that all beings are equal and like yourself in both their
desire for happiness and their right to obtain it, you automatically feel
empathy and closeness for them. You develop a feeling of responsibility for
others: the wish to help them actively overcome their problems. True
compassion is not just an emotional response but a firm commitment founded
on reason. Therefore, a truly compassionate attitude towards others does not
change even if they behave negatively.

I believe that we must consciously develop a greater sense of universal
responsibility. We must learn to work not just for our own individual self,
family or nation, but for the benefit of all mankind. Universal responsibility is
the best foundation both for our personal happiness and for world peace, the
equitable use of our natural resources, and, through a concern for future
generations, the proper care for the environment. My own ideas about this
are still evolving but I would like to share some of them with you.

I believe it is important to reassess the rights and responsibilities of
individuals, peoples and nations in relation to each other and the planet as a
whole. This has a direct bearing on human rights. Because it is very often the
most gifted, dedicated and creative members of our society who become
victims of human rights abuses, the political, social, cultural and economic
developments of a society are obstructed by the violations of human rights.
Therefore, the acceptance of universally binding standards of human rights is
essential in today's shrinking world Respect for fundamental human rights
should not remain an ideal to be achieved, but a requisite foundation for
every human society. But, when we demand the rights and freedoms we so
cherish we should also be aware of our responsibilities. If we accept that
others have an equal right to peace and happiness as ourselves do we not
have a responsibility to help those in need?

A precondition of any discussion of human rights is an atmosphere of peace
in society at large. We have recently seen how new found freedoms, widely
celebrated though they are, have given rise to fresh economic difficulties and
unleashed long buried ethnic and religious tensions, that contain the seeds for
a new cycle of conflicts. In the context of our newly emerging global
community, all forms of violence, especially war, have become totally
unacceptable as means of settling disputes. Therefore, it is appropriate to
think and to discuss ways of averting further havoc and maintaining the
momentum of peaceful and positive change.

Although war has always been part of human history, in ancient times there
were winners and losers. If another global conflict were to occur now, there
would be no winners at all. Realising this danger, steps are being taken to
eliminate weapons of mass destruction. Nonetheless, in a volatile world, the
risk remains as long as even a handful of these weapons continue to exist.
Nuclear destruction is instant, total and irreversible. Like our neglect and
abuse of the natural environment, it has the potential to affect the rights, not
only of many defenceless people living now in various parts of the world, but
also those of future generations

Faced with the challenge of establishing genuine world peace and preserving
the bountiful earth, what can we do? Beautiful words are not enough. Our
ultimate goal should be the demilitarization of the entire planet. If it were
properly planned and people were educated to understand its advantages I
believe it would be quite possible. But, if we are to have the confidence to
eliminate physical weapons, to begin with some kind of inner disarmament is
necessary. We need to embark on the difficult task of developing love and
compassion within ourselves. Compassion is, by nature, peaceful and gentle,
but it is also very powerful. Some may dismiss it as impractical and
unrealistic, but I believe its practice is the true source success. It is a sign of
true inner strength. To achieve it we do not need to become religious, nor do
we need any ideology. All that is necessary is for us to develop our basic
human qualities.

Ultimately, humanity is one and this small planet is our only home. If we are
truly to help one another and protect this home of ours, each of us needs to
experience a vivid sense of compassion and responsibility. Only these
feelings can remove the self-centred motives that cause people to deceive
and misuse one another.

No system of government is perfect, but democracy is closest to our
essential human nature; it is also the only stable foundation upon which a just
and free global political structure can be built, So it is in all our interests that
those of us who already enjoy democracy should actively support
everybody's right to do so. We all want to live a good life, but that does not
mean just having good food, clothes, and shelter. These are not sufficient.
We need a good motivation: compassion, without dogmatism, without
complicated philosophy, just understanding that others are our human
brothers and sisters and respecting their rights and human dignity. That we
humans can help each other is one of our unique human capacities.

We accept the need for pluralism in politics and democracy, yet we often
seem more hesitant about the plurality of faiths and religions. It is important to
remember that wherever they came from, all the world's major religious
traditions are similar in having the potential to help human beings live at peace
with themselves, with each other and with the environment. For centuries,
millions of individual followers have derived personal peace of mind and
solace in times of suffering from their own particular religious tradition. It is
evident too that society in general has derived much benefit from religious
traditions in terms of inspiration to ensure social justice and provide help to
the needy.

Human beings naturally possess diverse mental dispositions and interests.
Therefore, it is inevitable that different religious traditions emphasise different
philosophies and modes of practice. Since the essence of our diverse
religious traditions is to achieve our individual and collective benefit, it is
crucial that we are active in maintaining harmony and mutual respect between
them. Concerted efforts to this end will benefit not only the followers of our
own faith, but will create an atmosphere of peace in society as a whole.

In the world at present, if we are serious in our commitment to the
fundamental principles of equality which I believe lie at the heart of the
concept of human rights and democracy, today's economic disparity between
the North and South can no longer be ignored. It is not enough merely to
state that all human beings must enjoy equal dignity. This must be translated
into action. We have a responsibility to find ways to reduce this gap. Unless
we are able to address this problem adequately, not only will it not go away,
but it will fester and grow to give us further trouble in the future

In this context, another important issue is overpopulation. From my Buddhist
point of view, the life of every sentient being is precious, so it would be better
if we did not have to practice birth control at all. But today, we are facing a
situation where the growing number of people poses a threat to the very
survival of humanity. Therefore, I personally feel we need to be pragmatic
and adopt birth control measures in order to ensure the quality of life today in
developing countries, and to protect the quality of life for future generations.
Of course, as a Buddhist monk, I favour nonviolent forms of birth control.

Another issue which is dear to my vision of the future is disarmament. And
that can only occur within the context of new political and economic
relationships. Everyone wants peace. But we need a genuine peace that is
founded on mutual trust and the realization that as brothers and sisters we
must all live together without trying to destroy each other. Even if one nation
or community dislikes another, they have no alternative but to live together.
And under the circumstances it is much better to live together happily.

To achieve global demilitarization our first step should be the total dismantling
of all nuclear, biological and chemical weapons. The second step should be
the elimination of all offensive arms. And the third step should be the abolition
of all national defensive forces. To protect and safeguard humanity from
future aggression, we can create an international force to which all member
states would contribute.

We also need to call a halt to the appalling international arms trade. Today,
so much money is spent on armaments instead of feeding people and meeting
basic human and environmental needs. It is a tragedy that in so many parts of
the world there is no shortage of guns and bullets, but a severe lack of food.
In such circumstances, thousands of innocent people, many of them children,
are maimed or die. I believe there is a crying need for greater responsibility in
the way we assess priorities in creating jobs, manufacturing goods and
marketing them abroad.

The awesome proportion of scarce resources squandered on military
development not only prevents the elimination of poverty, illiteracy and
disease, but also requires the sacrifice of our scientsts' precious human
intelligence. Why should their talent be wasted in this way, when it could be
used for positive global development? Our planet is blessed with vast natural
treasures. If we use them wisely, beginning with the elimination of militarism
and war, every human being will be able to live a healthy, prosperous
existence.

Similarly, the problems of poverty, overpopulation and destruction of the
environment that face the global community today are problems that we have
to address together. No single community or nation can expect to solve them
on its own. In ancient times, each village was more or less self-sufficient and
independent. There was neither the need nor the expectation of cooperation
with others outside the village. You survived by doing everything yourself.
The situation now has completely changed. It has become very old-fashioned
to think only in terms of my nation or my country, let alone my village
Therefore, I repeat that universal responsibility is the real key to overcoming
our problems.

Today's problems of militarization, development, ecology, population, and
the constant search for new sources of energy and raw materials require
more than piece-meal actions and short-term problem-solving. Modern
scientific development has, to an extent, helped in solving mankind's
problems. However, in tackling these global issues there is the need to
cultivate not only the rational mind but also the other remarkable faculties of
the human spirit: the power of love, compassion and solidarity.

A new way of thinking has become the necessary condition for responsible
living and acting. If we maintain obsolete values and beliefs, a fragmented
consciousness and a self-centered spirit, we will continue to hold to outdated
goals and behaviors. Much an attitude by a large number of people would
block the entire- transition to an interdependent yet peaceful and cooperative
global society.

If we look back at the development in the 20th century, the most devastating
cause of human suffering, of deprivation of human dignity, freedom and
peace has been the culture of violence in resolving differences and conflicts.
In some ways the 20th century can be called the century of war and
bloodshed. The challenge before us, therefore, is to make the next century, a
century of dialogue and of peaceful co-existence.

In human societies there will always be differences of views and interests. But
the reality today is that we are all inter-dependent and have to co-exist on
this small planet. Therefore, the only sensible and intelligent way of resolving
differences and clashes of interests, whether between individuals or nations,
is through dialogue. The promotion of a culture of dialogue and non-violence
for the future of mankind is thus an important task of the international
community. It is not enough for governments to endorse the principle of
non-violence or hold it high without any appropriate action to promote it.

It is also natural that we should face obstacles in pursuit of our goals. But if
we remain passive, making no effort to solve the problems we meet, conflicts
will arise and hindrances will grow. Transforming these obstacles into
opportunities for positive growth is a challenge to our human ingenuity. To
achieve this requires patience, compassion and the use of our intelligence.

This speech was delivered on 4 September 1997

 

 

The Statement of His Holiness the Dalai Lama
on the 39th Anniversary of Tibetan National Uprising Day

on  March 10, 1998, Dharamsala, India


Great changes are taking place all over the world at the dawn of a new
millennium. While there are instances of new conflicts breaking out, it is
encouraging that we are also able to witness the emergence of a spirit of
dialogue and reconciliation in many troubled parts of the world. In some
ways, this twentieth century could be called a century of war and bloodshed.
It is my belief that humanity in general has drawn lessons from the
experiences gained during this century. As a result, I believe the human
community has become more mature. There is, therefore, hope that with
determination and dedication we can make the next century a century of
dialogue and non-violent conflict resolution.

Today, as we commemorate the thirty-ninth anniversary of our freedom
struggle, I wish to express my sincere appreciation and great respect for the
resilience and patience shown by the Tibetan people in the face of
tremendous odds. The current situation in Tibet and the lack of any
substantive progress in resolving the Tibetan problem is no doubt causing an
increasing sense of frustration among many Tibetans. I am concerned that
some might feel compelled to look for avenues other than peaceful
resolutions. While I understand their predicament, I wish to firmly reiterate
once again the importance of abiding by the non-violent course of our
freedom struggle. The path of non-violence must remain a matter of principle
in our long and difficult quest for freedom. It is my firm belief that this
approach is the most beneficial and practical course in the long run. Our
peaceful struggle until now has gained us the sympathy and admiration of the
international community. Through our non-violent freedom struggle we are
also setting an example and thus contributing to the promotion of a global
political culture of non-violence and dialogue.

The sweeping changes across the globe have also embraced China. The
reforms, initiated by Deng Xiaoping, have altered not only the Chinese
economy, but also the political system, making it less ideological, less reliant
on mass mobilisation, less coercive, and less stifling for the average citizen.
The government is also notably far less centralised. Moreover, the post Deng
Xiaoping leadership in China seems to have become more flexible in its
international policy. One indication of this is China's greater participation in
international fora and cooperation with international organisations and
agencies. A remarkable development and achievement has been the smooth
transfer of Hong Kong to Chinese sovereignty last year and Beijing's
subsequent pragmatic and flexible handling of issues concerning Hong Kong.
Also recent statements from Beijing on restarting cross-strait negotiations
with Taiwan reflect apparent flexibility and softening of its stance. In short,
there is no doubt that China today is a better place to live in than 15 or 20
years ago. These are historic changes that are commendable. However,
China continues to face grave human rights problems and other formidable
challenges. It is my hope that the new leadership in China, with this renewed
confidence, will have the foresight and courage to provide greater freedom to
the Chinese people. History teaches us that material progress and comfort
alone are not the full answer to the needs and yearnings of any human
society.

In stark contrast to these positive aspects of the development in China
proper, the situation in Tibet has sadly worsened in recent years. Of late, it
has become apparent that Beijing is carrying out what amounts to a
deliberate policy of cultural genocide in Tibet. The infamous "strike hard"
campaign against Tibetan religion and nationalism has intensified with each
passing year. This campaign of repression - initially confined to monasteries
and nunneries - has now been extended to cover all parts of the Tibetan
society. In some spheres of life in Tibet, we are witnessing the return of an
atmosphere of intimidation, coercion and fear, reminiscent of the days of the
Cultural Revolution.

In Tibet human rights violations continue to be wide-spread. These abuses of
rights have a distinct character, and are aimed at preventing Tibetans as a
people from asserting their own identity and culture and their wish to
preserve it. This Buddhist culture inspires the Tibetan people with values and
concepts of love and compassion that are of practical benefit and relevance
in daily life and hence the wish to preserve it. Thus, human rights violations in
Tibet are often the result of policies of racial and cultural discrimination and
are only the symptoms and consequence of a deeper problem. Therefore,
despite some economic progress in Tibet, the human rights situation has not
improved. It is only by addressing the fundamental issue of Tibet that the
human rights problems can be overcome.

It is an obvious fact that the sad state of affairs in Tibet is of no benefit at all
either to Tibet or to China. To continue along the present path does nothing
to alleviate the suffering of the Tibetan people, nor does it bring stability and
unity to China, which are of overriding importance to the leadership in
Beijing. Also, one of the main concerns of the Chinese leadership has been to
improve its international image and standing. However, its inability to resolve
the Tibetan problem peacefully has been tarnishing the international image
and reputation of China. I believe a solution to the Tibetan issue would have
far-reaching positive implications for China's image in the world, including in
its dealings with Hong Kong and Taiwan

With regard to a mutually-acceptable solution to the issue of Tibet, my
position is very straightforward. I am not seeking independence. As I have
said many times before, what I am seeking is for the Tibetan people to be
given the opportunity to have genuine self-rule in order to preserve their
civilisation and for the unique Tibetan culture, religion, language and way of
life to grow and thrive. My main concern is to ensure the survival of the
Tibetan people with their own unique Buddhist cultural heritage. For this, it is
essential, as the past decades have shown clearly, that the Tibetans be able
to handle all their domestic affairs and to freely determine their social,
economic and cultural development. I do not believe that the Chinese
leadership would have any fundamental objections to this. Successive
Chinese leaderships have always assured that the Chinese presence in Tibet
is to work for the welfare of the Tibetans and to "help develop" Tibet.
Therefore, given a political will, there is no reason why the Chinese
leadership cannot start addressing the issue of Tibet by entering into a
dialogue with us. This is the only proper way to ensure stability and unity,
which the Chinese leadership asserts are their primary concern.

I take this opportunity to once again urge the Chinese leadership to give
serious and substantive consideration to my suggestions. It is my firm belief
that dialogue and a willingness to look with honesty and clarity at the reality
of Tibet can lead us to a viable solution. It is time for all of us to "seek truth
from facts" and to learn lessons derived from a calm and objective study of
the past and to act with courage, vision and wisdom.

The negotiations must aim to establish a relationship between the Tibetan and
Chinese peoples based on friendship and mutual benefit; to ensure stability
and unity; and to empower the Tibetan people to exercise genuine self-rule
with freedom and democracy thus allowing them to preserve and cultivate
their unique culture as well as to protect the delicate environment of the
Tibetan plateau. These are the principle issues. However, the Chinese
government is making consistent efforts to confuse the real issues at stake.
They allege that our efforts are aimed at the restoration of Tibet's old social
system and the status and privileges of the Dalai Lama. As far as the
institution of the Dalai Lams is concerned, I stated publicly as early as 1969
that it is for the people of Tibet to decide whether this institution is to
continue or not. In my own case, I made it clear in a formal policy in 1992
that when we return to Tibet, I will hold no positions in any future Tibetan
government. Moreover, no Tibetan, whether in exile or within Tibet, has a
desire of restoring Tibet's old social order. It is, therefore, disappointing that
the Chinese government continues to indulge in such baseless and distorted
propaganda. This is not helpful in creating a conducive atmosphere for
dialogue, and I hope that Beijing will refrain from making such allegations.

I also would like to express my sincere appreciation and gratitude to the
many governments, parliaments, non-governmental organisations, Tibet
support groups and individuals, who continue to be deeply concerned with
the repression in Tibet and urge to resolve the question of Tibet through
peaceful negotiations. The United States has set a precedence of appointing
a Special Coordinator for Tibetan Affairs in order to facilitate dialogue
between us Tibetans and the Chinese government. The European and
Australian parliaments have recommended similar initiatives. Last December,
the International Commission of Jurists issued its third report on Tibet,
entitled Tibet. Human Rights and the Rule of Law. These are timely initiatives
and most encouraging developments. Moreover, the growing empathy,
support and solidarity from our Chinese brothers and sisters in China as well
as those overseas for the fundamental rights of the Tibetan people and for my
"Middle-Way Approach" are of particular inspiration and a source of great
encouragement for us Tibetans.

Furthermore, on this occasion of the fiftieth anniversary of India's
independence I wish to express on behalf of the Tibetan people our heart-felt
congratulations and reiterate our immense appreciation and gratitude to the
people and government of India, which has become a second home to the
majority of the Tibetans in exile. India represents not only a safe haven for us
Tibetan refugees, but is also for us a country whose ancient philosophy of
Ahimsa and deep-rooted democratic tradition have inspired and shaped our
values and aspirations. Moreover, I believe India can and should play a
constructive and influential role in resolving the Tibetan problem peacefully.
My "Middle-Way Approach" is in line with the basic Indian policy vis-a-vis
Tibet and China. There is no reason why India should not be actively
engaged in encouraging and promoting dialogues between Tibetans and the
Chinese government. It is clear that without peace and stability on the
Tibetan plateau, it is unrealistic to believe that genuine trust and confidence
can be restored in the Sino-Indian relationship.

Last year we conducted an opinion poll of the Tibetans in exile and collected
suggestions from Tibet wherever possible on tile proposed referendum, by
which the Tibetan people were to determine the future course of our freedom
struggle to their full satisfaction. Based on the outcome of this poll and
suggestions from Tibet, the Assembly of Tibetan People's Deputies, our
parliament in exile, passed a resolution empowering me to continue to use my
discretion on the matter without seeking recourse to a referendum I wish to
thank the people of Tibet for the tremendous trust, confidence and hope they
place in me. I continue to believe that my "Middle-Way Approach" is the
most realistic and pragmatic course to resolve the issue of Tibet peacefully.
This approach meets the vital needs of the Tibetan People while ensuring the
unity and stability of the People's Republic of China. I will, therefore,
continue to pursue this course of approach with full commitment and make
earnest efforts to reach out to the Chinese leadership.

With my homage to the brave men and women of Tibet, who have died for
the cause of our freedom, I pray for an early end to the suffering of our
people and for peace and welfare of all sentient beings.

The Dalai Lama

10 March 1998

 

 

 

Links

 

Text of the Universal Declaration of Human Rights, 

Adopted by by the General Assembly of the United Nations December 10, 1948
http://www.be-in.com/9/ten/udhr.html

 

 

 

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Spiritwalk Readings: Human Rights ~ Dalai Lama [http://www.spiritwalk.org/dlamarights.htm]