Dith Pran's Final Words-- Stop the Killing Fields

Before his death this year, Dith Pran, the Combodian journalist who won an academy award for his supporting role in the film, The Killing Fields, took a few moments to speak about genocide and his life's work to talk about these tragedies so that we don't forget.

Films to watch:

Hotel Rewanda
Missing
A Year in the Life of Living Dangerously
Beyond Rangoon
Kundun
Z
Eleni
Dances with Wolves
The Last King of Scotland
No Man's Land

Letter from Alice Walker to President-Elect Obama

[I received the following from sangha-announce. I don't know the original origin of the piece]

Nov. 5, 2008
Letter from Alice Walker to Obama

Dear Brother Obama,

You have no idea, really, of how profound this moment is for us. Us
being the black people of the Southern United States. You think you
know, because you are thoughtful, and you have studied our history.
But seeing you deliver the torch so many others before you carried,
year after year, decade after decade, century after century, only
to be struck down before igniting the flame of justice and of law,
is almost more than the heart can bear. And yet, this observation
is not intended to burden you, for you are of a different time,
and, indeed, because of all the relay runners before you, North
America is a different place. It is really only to say: Well done.
We knew, through all the generations, that you were with us, in us,
the best of the spirit of Africa and of the Americas. Knowing this,
that you would actually appear, someday, was part of our strength.
Seeing you take your rightful place, based solely on your wisdom,
stamina and character, is a balm for the weary warriors of hope,
previously only sung about.

I would advise you to remember that you did not create the disaster
that the world is experiencing, and you alone are not responsible
for bringing the world back to balance. A primary responsibility
that you do have, however, is to cultivate happiness in your own
life. To make a schedule that permits sufficient time of rest and
play with your gorgeous wife and lovely daughters. And so on. One
gathers that your family is large. We are used to seeing men in the
White House soon become juiceless and as white-haired as the
building; we notice their wives and children looking strained and
stressed. They soon have smiles so lacking in joy that they remind
us of scissors. This is no way to lead. Nor does your family
deserve this fate. One way of thinking about all this is: It is so
bad now that there is no excuse not to relax. From your happy,
relaxed state, you can model real success, which is all that so
many people in the world really want. They may buy endless cars and
houses and furs and gobble up all the attention and space they can
manage, or barely manage, but this is because it is not yet clear
to them that success is truly an inside job. That it is within the
reach of almost everyone.

I would further advise you not to take on other people's enemies.
Most damage that others do to us is out of fear, humiliation and
pain. Those feelings occur in all of us, not just in those of us
who profess a certain religious or racial devotion. We must learn
actually not to have enemies, but only confused adversaries who are
ourselves in disguise. It is understood by all that you are
commander in chief of the United States and are sworn to protect
our beloved country; this we understand, completely. However, as my
mother used to say, quoting a Bible with which I often fought,
"hate the sin, but love the sinner." There must be no more crushing
of whole communities, no more torture, no more dehumanizing as a
means of ruling a people's spirit. This has already happened to
people of color, poor people, women, children. We see where this
leads, where it has led.

A good model of how to "work with the enemy" internally is
presented by the Dalai Lama, in his endless caretaking of his soul
as he confronts the Chinese government that invaded Tibet. Because,
finally, it is the soul that must be preserved, if one is to remain
a credible leader. All else might be lost; but when the soul dies,
the connection to earth, to peoples, to animals, to rivers, to
mountain ranges, purple and majestic, also dies. And your smile,
with which we watch you do gracious battle with unjust
characterizations, distortions and lies, is that expression of
healthy self-worth, spirit and soul, that, kept happy and free and
relaxed, can find an answering smile in all of us, lighting our
way, and brightening the world.

We are the ones we have been waiting for."

In Peace and Joy,
Alice Walker

© 2008, Alice Walker

China's Military Might and the Illusary Dream of Nationalism

Well, what you can say with this over the top video of China's military might displayed at the opening ceremony of the Beijing games in the national stadium.

Such precision, such excellence, such illusory dream of nationalism!

Om Mani Pema Hum Hri

A picture of the 1936 games displaying patriotic gestures of nationalism with the "Heil Hitler" salute



Here's a really interesting video comparison of the 1936 and 2008 games:

Tibetan medicine Symposium at Amherst College, June 13-15, 2008

Tibetan Medicine in America 2008
June 13th -15th at Amherst College

A historic symposium featuring keynote speaker Chögyal Namkhai Norbu, speakers from the American Tibetan Medical Association and Tibetan doctors from around the world.

Regarded as science, art and philosophy, Tibetan medicine is an ancient form of holistic heath care indigenous to the Tibetan people that integrates the core Buddhist principles of altruism, karma and ethics. Originating from early indigenous Tibetan society, traditional Tibetan medicine evolved into a synthesis of thousands of years of accumulated empirical knowledge from China, Persia, India and Greece. It has been practiced continuously in Tibet for over 4,000 years.

All symposium sessions are free and open to the public, and will be held at Amherst College, in Pruyne Hall, Fayerweather. Sponsored by the International Shang Shung Institute, American Tibetan Medical Association, Department of Asian Languages and Civilizations, Amherst College, the Dean’s Office; the Hamilton Fund; the President’s Office; and the Tagliabue Fund, Amherst College.

About the symposium
Opening day will feature a key note lecture by Chögyal Namkhai Norbu, the internationally renowned Tibetan scholar and the founder of the International Shang Shung Institute for Tibetan Studies with locations in Austria, Italy and the United States. Since 2005, the USA branch has offered the only 4-year Traditional Tibetan Medicine Program in the West and the first-of-its-kind English-language curriculum that mirrors traditional training found only at advanced medical schools in Tibet and India.

On Saturday the following speakers will lecture: Dr. Yang Ga, an assistant professor of Tibetan medicine at the Tibetan Medical College in Lhasa who is currently in a Harvard PhD program, will talk on the history of Tibetan medical knowledge, one of humanity's oldest continuously practiced healing systems.

Dr. Kunchok Gyaltsen, a doctoral student at the UCLA School of Public Health, ordained Tibetan Buddhist monk, and board member of the American Tibetan Medical Association, will introduce the basic medical theory underlying Tibetan Medicine that a naturally balanced being is better health.

Dr. Tenzin Darje, professor at the Lhasa Medical School in Tibet, and Dr. Phuntsog Wangmo, director of the Shang Shung Institute's 4-year Tibetan Medicine program and president of the American Tibetan Medical Association, will give a talk to introduce the ancient healing system's prevention approach in present-day clinical practice with an emphasis on balancing the Western diet and lifestyle.

Dr. Tenzin Dapka, a Tibetan medical professor and publisher, and Dr. Chimed Rabten, a professor at Sichuan State Tibetan College in China, chief physician at the school's affiliated medical center and board member of the American Tibetan Medical Association, will discuss the current situation for Tibetan medicine in Tibet, where it has been practiced continuously for 4,000 years, and India, which is now home to the largest school of Tibetan medicine outside of its Himalayan homeland.

Dr. Choyang Phuntsog, a former faculty member and pharmacy director at the Tibetan Medical and Astrological Institute in Dharamsala, India and member of the American Tibetan Medical Association, and Tashi Rabten, a graduate from the Tibetan Medical School in Lhasa and founder of the Tibetan Green Health Center in New York, will talk about the current situation for Tibetan medicine in America focusing on legality, licensing, standards and preservation through practice.

Speaker Schedule

FRIDAY, JUNE 13
Pruyne Hall, Fayerweather, Amherst College

4:30 Welcoming remarks by Professor Paola Zamperini, Department of Asian Languages and Civilizations, Amherst College
Opening remarks, Dr. Phuntsog Wangmo
Keynote lecture by Chögyal Namkhai Norbu

SATURDAY, JUNE 14
Pruyne Hall, Fayerweather.

9 - 10:30 AM | Dr. Yang Ga The Historic Roots of Medical Knowledge in Tibet
10:45 AM - 12:15 PM | Dr. Kunchok Gyaltsen Understanding the Basis of the Tibetan Healing Science
2 - 3:30 PM | Dr. Tenzin Darje and Dr. Phuntsog Wangmo Preventative Measures and Practical Applications of Tibetan Medicine
3:45 – 5:00 PM | Dr.Tenzin Dakpa and Dr. Chimed Rabtan Modern Day Study and Practice of Tibetan Medicine in Tibet and India

SUNDAY, JUNE 15
Pruyne Hall, Fayerweather.

9 - 10:30 AM | Dr. Chodying Phuntsog and Tashi Rabten Tibetan Medicine in America
10:45 AM - Noon |Concluding Remarks
Dr. Yang Ga, Dr. Kunchok Gyaltsen, Dr. Tenzin Darje, Dr. Chodying Phuntsog and Tashi Rabten

Moderators: Dr. Phuntsog Wangmo and Professor Paola Zamperini, Department of Asian Languages and Civilizations, Amherst College

About ATMA
The American Tibetan Medical Association (ATMA) is exclusively dedicated to the promotion and preservation of Tibetan Medicine and has no political affiliations or involvement. It is a national organization representing the Tibetan Medical profession in The United States of America, and its mission is to preserve, protect, improve and promote the philosophy, knowledge, science and practice of Tibetan Medicine for the benefit of humanity.

About The Department of Asian Languages and Civilizations, Amherst College
Asian Languages and Civilizations promotes an interdisciplinary exploration of the histories and cultures of the peoples of Asia. Through a systematic study of the languages, societies, and cultures of the major civilizations that stretch from the Arab World to Japan, this department aims at expanding knowledge and challenging presuppositions about this large and vital part of the world. Students in this discipline learn about cultural difference and its social and political implications, both within Asia and between Asia and the West.

About The International Shang Shung Institute
The International Shang Shung Institute was founded in Italy in 1989 by Chögyal Namkhai Norbu, and inaugurated in 1990 by His Holiness the 14th Dalai Lama. Its aim is to deepen the knowledge and understanding of Tibetan cultural traditions in order to ensure their survival and preservation. The International Institute currently has three main branches, located in Italy, Austria, and the USA, which work together as one to promote all initiatives to this end.

The American branch, founded at Tsegyalgar in 1994 by Chögyal Namkai Norbu, currently offers the only full-time, four-year Traditional Tibetan Medicine certification program in the West. The program follows a recent revival of Traditional Tibetan Medicine in the East and marks one of the most significant advances for its preservation and practice in the West.

The innovative program is attracting a new generation o medical students interested in the integration of ancient healing systems with modern medicine. The institute is currently on the path of becoming the first fully accredited school of Traditional Tibetan Medicine in the West

For more information contact the Shang Shung Institute at (413) 369 - 4928 , email: secretary@shangshung.org, Web: ShangShung.org

China's Love Affair with Tibet

Over the past few weeks, I've spent some time trying to understand in earnest the Chinese point of view about Tibet. Here's basically a few things I learned:

1) China has a strong human rights movement within since what the Chinese do to Tibetans they do to their own people who don't tote the party line. Fear of intellectual dissent remains a very strong threat to Chinese nationalism. Therefore, even the slightest activism is crushed immediately. However, most Chinese Human Rights activists are over 40. See NY Times op ed for Sunday, April 12, 2008, China's Loyal Youth

2) Young urban Chinese have very romantic notions about Tibet as a kind of magical yet wild west Shangra-la about as distorted as Hollywood's. Under the guardianship of Chinese protection, the Tibetan people are backwards, ungrateful and "simple." That explains why protests can only emanate from "splitists" and the "Dalai clique" who are out to destroy Chinese unity since Tibetans are incapable of singular response and happy to be liberated from their serfdom. In one YOU TUBE video I viewed by a Chinese tourist, he displayed to show, "the real Tibet," long footage of gorgeous scenery and a substantial group of young & beautiful Chinese tourists did not show one Tibetan.I have to say, that seeing this group of young Chinese, their joy on their journey, convinced me that the key to improving conditions inside Tibet is by cultivating more communication directed towards Chinese educated youth.

3)) There is an astonishing mix of spiritual materialism since the culture itself does not cultivate authentic spirituality. The following video in my mind is about as good a reason why Tibetan culture needs to be preserved at all costs. SALON has an interesting article that appeared on April 2, 2008 about a Chinese pop artist, dingding who sings in Tibetan, Sanskrit and Mongolian as well as other languages. This video called Lama Chenmo whose lyrics are actually the Vajrasattva mantra is a silly but beautifully crafted fantasy with mudras thrown in to boot that shows an amazing "mash-up" of Chinese perceptions about Tibet's exotic culture. Tibetan Buddhists will get the gist of what's going on here.

Remembering Allen Ginsberg & Chogyam Trungpa

Cosmopolitan Greetings

Stand up against governments, against God.
Stay irresponsible.
Say only what we know & imagine.
Absolutes are Coercion.
Change is absolute.
Ordinary mind includes eternal perceptions.
Observe what’s vivid.
Notice what you notice.
Catch yourself thinking.
Vividness is self-selecting.
If we don’t show anyone, we’re free to write anything.
Remember the future.
Freedom costs little in the U.S.
Asvise only myself.
Don’t drink yourself to death.
Two molecules clanking us against each other require an observer to become
scientific data.
The measuring instrument determines the appearance of the phenomenal
world (after Einstein).
The universe is subjective..
Walt Whitman celebrated Person.
We are observer, measuring instrument, eye, subject, Person.
Universe is Person.
Inside skull is vast as outside skull.
What’s in between thoughts?
Mind is outer space.
What do we say to ourselves in bed at night, making no sound?
“First thought, best thought.”
Mind is shapely, Art is shapely.
Maximum information, minimum number of syllables.
Syntax condensed, sound is solid.
Intense fragments of spoken idiom, best.
Move with rhythm, roll with vowels.
Consonants around vowels make sense.
Savor vowels, appreciate consonants.
Subject is known by what she sees.
Others can measure their vision by what we see.
Candor ends paranoia.

Allen Ginsberg

Every year on April 4 & 5, I recollect the presence of the late Allen Ginsberg and Chogyam Trungpa, who died on those dates. For me, these two individuals are integrated into a a specific world view that continues to nourish and influence my spiritual, intellectual, and artistic life. Another dear dharma friend, artist Glen Eddy, also died on April 4.

In the late 1980's, Allen began to formulate and teach his
Mind Writing Slogans, a three-part series of dharma slogans relating to the craft of writing from the perspective of First Thought, Best Thought. These slogans are divided into the traditional Buddhist tripartite of ground, path, and fruition and modeled on Atisha's famous slogans for training the mind in compassion and selflessness.

Ginsberg first began to compile these slogans in his list poem "Cosmopolitan Greetings," a primarily political/literary manifesto of his aesthetic. During the period that I worked for Allen in his NYC office (1989-1994), the Mind Writing Slogans underwent considerable expansion growing to 84 sloganS. His dates of composition are indicated as: Naropa Institute, July 1992; New York, March 5, 1993;and New York, June 27, 1993. During the last couple of years of his life, Allen was in the process of creating an anthology of writing to go with each slogan.

The slogans are deeply influenced by Chogyam Trungpa's personal training in perception encapsulated by the now famous, First thought, Best Thought, a collaborative designation between Ginsberg & Trungpa, loosely based on Blake's phrase, "First Thought is Best in Art, Second in Other Matters." The slogans are drawn from a variety of literary and dharma sources following the Buddhist three part logic of moving in part I-- the ground, from situation or primary perception, to part II--the path method or recognition of the situation/perception, to Part III--fruition/result or as Ginsberg defines it, appreciation. In their totality, the logic of the mind writing slogans is a training in how to perceive the world clearly, write from this vantage, and arrive at a final work. They are also useful in terms of just ordinary mind, whether one writes or not.

Where Are They Now?

NEWS ALERT: "China Bars Olympics Coverage From Tiananmen Square"
[NY Times, March 24, 2008]

The Other Side of China; When Chinese Speak Out On Behalf of Tibet

Angel, 2007
by Gonkar Gyatso (Tibetan artist, b.1961 Lhasa, now in exile)

One of the conversations happening among Buddhist groups is whether or not "protest," especially in the calls to boycott the 2008 Olympics in Beijing, actually benefits the Tibetan people. Is participation in protest dharmic? Social activism in the form of grassroots networking combined web 2.0 technologies has dramatically widened the definition of "protest" my generation participated in with the Civil Rights movement and the anti-war movement in the 1960's and 70's. Everyone can determine what they can bring to a cause, what "upaya" or skillful means they have at their disposal.

In recent days, several articles have appeared regarding Chinese human rights advocates response to both the Tibetan situation and China's involvement in Sudan which illuminate a broader public opinion than mainstream Chinese rhetoric would have one believe.

The following article, "Abuses Belie China Pledge on Rights, Critics Say" [NY Times, August 8, 2007], appeared on the first anniversary before the opening of the Olympic games in Beijing in August 2008. The article states:

Amnesty International said several political advocates in Beijing were under threat of close surveillance or house arrest. At the same time, authorities are persecuting Chinese journalists, the group said. And the police are sweeping up vagrants and other Beijing residents under a controversial policy that allows officers to detain people for up to four years without trial, it said.

The report described the detentions as part of a citywide “cleanup” operation to prepare for the Olympics.

Chinese Olympic officials have said that advocacy organizations should not exploit the Games to further their own agendas, but the government also appeared to be growing accustomed to criticism from a range of groups. On Monday, Jiang Xiaoyu, an executive vice president for the Beijing Olympic Committee, said that “we are mentally prepared that such voices will become louder in the future.”

"Tibet crisis: Chinese intellectuals Speak Up" [Sheela Bhatt in New Delhi | March 23, 2008] gives the FULL TEXT of the petition sent by Chinese intellectuals cited by the NY Times in yesterday's most tepid article on "Intellectuals in China Condemn Crackdown" [NY Times, March 24, 2008]

Leading Chinese intellectuals and writers have released a petition that suggests twelve ways to deal with the Tibet crisis. The petition, which indicates a major shift in the intellectual scene of China, has appeared on several websites.

According to a report, the petition states, "Chinese voices are being raised in China in response to the way Beijing [Images] has handled the protests that began on March 10."

The report added that the signatories include Chinese writers Wang Lixiong, Liu Xiaobo and Yu Jie, Professor Ding Zilin from the pressure group Tiananmen Mothers as well as other scholars, lawyers and artists.

The creative Chinese petition states that the language used by the Chinese government to describe the Dalai Lama is not "in keeping with the situation, nor is it beneficial to the Chinese government's image."

"As the Chinese government is committed to integrating into the international community, we maintain that it should display a style of governing that conforms to the standards of modern civilization," the petition adds.

The letter is signed by 29 signatories and displays courage on their part. It urges the Chinese government to "stop the violent suppression" in Tibet, and appeals to the Tibetan people not to engage in violent activities.

It also urges the Chinese government to end the propaganda and news blockade, saying: "The one-sided propaganda of the official Chinese media is having the effect of stirring up inter-ethnic animosity and aggravating an already tense situation. This is extremely detrimental to the long-term goal of safeguarding national unity."

The petition also points out that the current protests are widespread, unlike the protests that erupted in March 1989.

The writers say: "This deterioration indicates that there are serious mistakes in the work that has been done with regard to Tibet. The relevant government departments must conscientiously reflect upon this matter, examine their failures, and fundamentally change the failed nationality policies."

The Chinese intellectuals want the government to have a dialogue with the Dalai Lama to "eliminate animosity and bring about national reconciliation". They have also appealed for calm and reflection among Chinese people.

The twelve suggestions for dealing with the Tibetan situation are as follows:

1. At present the one-sided propaganda of the official Chinese media is having the effect of stirring up inter-ethnic animosity and aggravating an already tense situation. This is extremely detrimental to the long-term goal of safeguarding national unity. We call for such propaganda to be stopped.

2. We support the Dalai Lama's [Images] appeal for peace, and hope that the ethnic conflict can be dealt with according to the principles of goodwill, peace, and non-violence. We condemn any violent act against innocent people, strongly urge the Chinese government to stop the violent suppression, and appeal to the Tibetan people likewise not to engage in violent activities.

3. The Chinese government claims, "There is sufficient evidence to prove this incident was organised, premeditated, and meticulously orchestrated by the Dalai clique." We hope that the government will show proof of this. In order to change the international community's negative view and distrustful attitude, we also suggest that the government invite the United Nation's Commission on Human Rights to carry out an independent investigation of the evidence, the course of the incident, the number of casualties, etc.

4. In our opinion, such Cultural-Revolution-like language as "the Dalai Lama is a jackal in Buddhist monk's robes and an evil spirit with a human face and the heart of a beast" used by the Chinese Communist Party leadership in the Tibet Autonomous Region is of no help in easing the situation, nor is it beneficial to the Chinese government's image. As the Chinese government is committed to integrating into the international community, we maintain that it should display a style of governing that conforms to the standards of modern civilization.

5. We note that on the very day violence erupted in Lhasa (March 14), the leaders of the Tibet Autonomous Region declared that "there is sufficient evidence to prove this incident was organized, premeditated, and meticulously orchestrated by the Dalai clique." This shows that the authorities in Tibet knew in advance that the riot would occur, yet did nothing effective to prevent the incident from happening or escalating. If there was a dereliction of duty, a serious investigation must be carried out to determine this and deal with it accordingly.

6. If in the end it cannot be proved that this was an organized, premeditated, and meticulously orchestrated event but was instead a popular revolt triggered by events, then the authorities should pursue those responsible for inciting the popular revolt and concocting false information to deceive the Central Government and the people; they should also seriously reflect on what can be learned from this event so as to avoid taking the same course in the future.

7. We strongly demand that the authorities not subject every Tibetan to political investigation or revenge. The trials of those who have been arrested must be carried out according to judicial procedures that are open, just, and transparent so as to ensure that all parties are satisfied.

8. We urge the Chinese government to allow credible national and international media to go into Tibetan areas to conduct independent interviews and news reports. In our view, the current news blockade cannot gain credit with the Chinese people or the international community, and is harmful to the credibility of the Chinese government. If the government grasps the true situation, it need not fear challenges. Only by adopting an open attitude can we turn around the international community's distrust of our government.

9. We appeal to the Chinese people and overseas Chinese to be calm and tolerant, and to reflect deeply on what is happening. Adopting a posture of aggressive nationalism will only invite antipathy from the international community and harm China's international image.

10. The disturbances in Tibet in the 1980s were limited to Lhasa, whereas this time they have spread to many Tibetan areas. This deterioration indicates that there are serious mistakes in the work that has been done with regard to Tibet. The relevant government departments must conscientiously reflect upon this matter, examine their failures, and fundamentally change the failed nationality policies.

11. In order to prevent similar incidents from happening in future, the government must abide by the freedom of religious belief and the freedom of speech explicitly enshrined in the Chinese Constitution, thereby allowing the Tibetan people fully to express their grievances and hopes, and permitting citizens of all nationalities freely to criticize and make suggestions regarding the government's nationality policies.

12. We hold that we must eliminate animosity and bring about national reconciliation, not continue to increase divisions between nationalities. A country that wishes to avoid the partition of its territory must first avoid divisions among its nationalities. Therefore, we appeal to the leaders of our country to hold direct dialogue with the Dalai Lama. We hope that the Chinese and Tibetan people will do away with the misunderstandings between them, develop their interactions with each other, and achieve unity. Government departments, as much as popular organizations and religious figures, should make great efforts toward this goal.

Signatories:

Wang Lixiong (Beijing, Writer)

Liu Xiaobo (Beijing, Freelance Writer)

Zhang Zuhua (Beijing, scholar of constitutionalism)

Sha Yexin (Shanghai, writer, Chinese Muslim)

Yu Haocheng (Beijing, jurist)

Ding Zilin (Beijing, professor)

Jiang Peikun (Beijing, professor)

Yu Jie (Beijing, writer)

Sun Wenguang (Shangdong, professor)

Ran Yunfei (Sichuan, editor, Tujia nationality)

Pu Zhiqiang (Beijing, lawyer)

Teng Biao (Beijing, lawyer and scholar)

Liao Yiwu (Sichuan, writer)

Wang Qisheng (Beijing, scholar)

Zhang Xianling (Beijing, engineer)

Xu Jue (Beijing, research fellow)

Li Jun (Gansu, photographer)

Gao Yu (Beijing, journalist)

Wang Debang (Beijing, freelance writer)

Zhao Dagong (Shenzhen, freelance writer)

Jiang Danwen (Shanghai, writer)

Liu Yi (Gansu, painter)

Xu Hui (Beijing, writer)

Wang Tiancheng (Beijing, scholar)

Wen kejian (Hangzhou, freelance)

Li Hai (Beijing, freelance writer)

Tian Yongde (Inner Mongolia, folk human rights activists)

Zan Aizong (Hangzhou, journalist)

Liu Yiming (Hubei, freelance writer)

In late February, prominent Chinese human rights activist, Wei Jingsheng, wrote an open letter to Ms. Mia Farrow commending her for her work on behalf of Darfur. Mia Farrow has engaged in a highly effective campaign to bring world-wide recognition to China's involvement in the Darfur crisis. In fact, if you want to know how to orchestrate a grass roots effort, Ms. Farrow's website offers a huge "to do" list. The full text is available on her home page at Miafarrow.org. One paragraph jumped out at me--. Mr. Jingsheng writes,

Wherever human rights are endangered, the speakers for the local authorities have a common tune: it is an internal affair, do not intervene. But you know the truth: human rights issues are never an isolated, local or internal affair.

The notion that China's internal affairs have no bearing on world events is no more realistic than justification for America's involvement in Iraq as a fait accompli response to the attacks on the World Trade Center on 9.11. What superpowers do with their aggressive policies takes a huge toll in human suffering for generations to come. Global citizens have the
right to question and analyze the intention behind these acts against humanity. When artists and intellectuals become engaged, the wheels are turning towards public exposure and greater awareness. If China is so sure of itself, why are foreign journalists not allowed inside Tibet to speak directly with informants? Why are Chinese oppositional voices and Human Rights advocates either jailed or harassed?
WHY DOES THE NY TIMES AND WASHINGTON POST CONSISTENTLY MISREPRESENT WHAT'S HAPPENING
GLOBALLY IN RESPONSE TO CHINA'S TREATMENT OF TIBET AS NOTHING TO DO WITH FREEDOM OF SPEECH OR HUMAN RIGHTS WHEN SOME CHINESE THEMSELVES BRAVELY ARTICULATE THE SITUATION? See Pointounterpoint


There's a different kind of torch being passed here than the Olympic torch that has more to do with universal harmony and goodwill--the torch of freedom of expression.
Many Chinese citizens are more interested in this torch than in the Olympic torch.

[A note on the Tibetan artist's vision in Angel.Gonkar Gyatso superimposes the well know Abu Ghraib figure on top of the central deity figure of Chenrezig rendered in traditional Tibetan tik-se line drawing. Employing a patchwork of multiple colors and textures, the artist seems to imply that the tortured individual is part of a greater whole or represents numerous others. Thus, those individuals who are tortured become not only the object of compassion but the very vehicle of compassion itself, as angels or messengers of compassion.]