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 TIBET
FOUNDATION OUTLOOK
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At the time of writing this newsletter, we worldwide, the Foundation was one of the
are commemorating the first anniversary first UK Tibetan charities to deliver much
Tibet Foundation is a registered charity (no. 292400), founded in 1985, which of the devastating earthquake that struck needed emergency relief aid within weeks of
works towards creating greater awareness of all aspects of Tibetan culture and Yushu (Kyekudo), a Tibetan town in east the disaster. This was followed by successful
the needs of the Tibetan people. The Patron of the Foundation is His Holiness Tibet, causing the loss of so many lives and negotiations with the government and
the Dalai Lama. massive destruction of almost all of the the setting up of a long-term sustainable
buildings. We have witnessed the courage project to help the people of Yushu. More
of the people of Yushu, showing unity and information can be found in this newsletter
Aims
resolution to rebuild their shattered lives, and on our website.
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greater awareness of His Holiness the Dalai Lama’s message for peace. continued ➥

Advisors to the Foundation

CONTENTS
Tibet Foundation Newsletter is a publication
Lama Doboom Tulku, former director of Tibet
of Tibet Foundation. The newsletter is sent to O  T F  
House in New Delhi and former assistant private
all supporters of Tibet Foundation for a yearly M  H H  D
secretary to His Holiness the Dalai Lama. Sean I L F,
subscription of £15 (£20 overseas). Please make L    A  
Jones, Asia expert and travel consultant. Stephen U  S 
cheques payable to ‘Tibet Foundation’. T P’ D 
Marshall, solicitor in the law firm Ormerods. T I T 
Tashi Tsering, a Tibetan scholar and the director U  : T K 
The views expressed in Tibet Foundation Y  L 
of the Amnye Machen Institute, Dharamsala. P  H –
Newsletter do not necessarily reflect those of the S M 
S R 
Foundation.
Newsletter Editorial Board Y P H I  B R 
Tsering Dhundup Gonkatsang, Nick Swann, T H F – C   S L 
Tibet Foundation Trustees:
Tsering Shakya and Phuntsog Wangyal. N  B 
Susan Burrows, Patrick Gaffney, M: A P 
Tsering D. Gonkatsang and Phuntsog Wangyal. P C H S T S  H H
Secretary: Gary Hawkins. T F   D L 
A V  M F  C E 
TIBET FOUNDATION, 2 ST JAMES'S MARKET off Haymarket LONDON SW1Y 4SB, UK
A U  G S 
Telephone: 020 7930 6001 Fax: 020 7930 6002 enquiries@tibet-foundation.org
T M S, K 
www.tibet-foundation.org
Cover picture: Survivors of the Yushu earthquake receiving aid from Tibet Foundation.
2 ©Tibet Foundation 2011 3
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
Lion. We hope many of you will have seen the
film highlighting the changes experienced by
the Tibetan refugees and the progress they
have made over the past 50-plus years. The
documentary also outlines the uncertain
situation of the Tibetan Diaspora and the
need for continued support.
Later in the year we will be publishing
two unique books. The first is an Introduction
to Buddhism written in simple Tibetan
language for school children in India and,
hopefully, also for those in Tibet. This is
volume 1 of a 3-volume book and is based
on a similar publication that the Foundation
produced three years ago for secondary
school children in Mongolia. (See the
report in Newsletter no. 57.) The second
book is of Mongolian Buddhist Art, showing
rare paintings and appliqués preserved
in Mongolian national museums, with
descriptions in three languages – Mongolian,
English and Tibetan, sometimes in Chinese
too. Two dedicated teams of Tibetan and
Mongolian experts and scholars collaborated
on these projects for a number of years. The
book on Mongolian Buddhist Art is the result
of extensive work over a five-year period
in cooperation with the Cultural Heritage
Centre of the Mongolian government.
Two long-standing and dedicated
members of the Foundation staff - Karma
Hardy, the Director, and Lucy Cawthron,
the Sponsorship Coordinator - have recently
resigned from their respective posts for
personal reasons. We are extremely grateful
to them both for their extraordinary
commitment and service to Tibet Foundation
over a long period. They will be very deeply
missed, but I’m sure we will remain in
4 5
close contact and that they will continue to
support the Tibetan people and their culture.
We wish them every success in whatever the
future may hold.
Most of you already know Gary Hawkins.
He will become the main contact person at
the Foundation, and Alison Foster will deal
with all matters related to sponsorship.
In this Newsletter you will see some
of our projects in progress. Like all other
organisations Tibet Foundation is not free
from the impact of the global recession.
However with the continuing generosity of
our very committed supporters and the help
of dedicated volunteers, we are fortunate
that ongoing projects are not facing any
significant difficulties or interruption.
Spending the minimum on administration,
we are trying our best to maximize services in
order to fulfill our commitments to the Tibetan
communities both in Tibet and in Exile.
In so doing we need whatever help and
support our members are able to offer. We
thank you, as always, for your kindness,
understanding and cooperation.
Phuntsog Wangyal
Chairman of the Board of Trustees
E’ N:
We wish to inform you that in future we
will publish two newsletters every year
instead of four. This is due to our limited
editorial resources. Nevertheless the content
and quality of the publication will remain
unchanged. We trust you will understand
and continue to enjoy each issue.
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
Message of His
Holiness the
Dalai Lama to
the Fourteenth
Assembly of the
Tibetan People’s
Deputies
To the members of the Fourteenth Assembly
of the Tibetan People’s Deputies,
It is common knowledge that ancient Tibet,
consisting of three provinces (Cholkha-sum)
was ruled by a line of forty-two Tibetan kings
beginning with Nyatri Tsenpo (127 BCE),
and ending with Tri Ralpachen (838 CE).
Their rule spanned almost one thousand
years. During that time, Tibet was known
throughout Inner Asia as a powerful nation,
comparable in military power and political
influence with Mongolia and China. With
the development of Tibetan literature, the
richness and breadth of the religion and
culture of Tibet meant that its civilisation was
considered second only to that of India.
Following the fragmentation of central
authority in the 9th century, Tibet was
governed by several rulers whose authority
was limited to their respective fiefdoms.
Tibetan unity weakened with the passage
His Holiness the Dalai Lama, 10th March 2011
Photos : www.dalailama.com
of time. In the early 13th century, both
China and Tibet came under the control of
Genghis Khan. Although Drogon Choegyal
Phagpa restored the sovereignty of Tibet in
the 1260s, and his rule extended across the
three provinces, the frequent change of rulers
under the Phagmo Drupas, Rinpungpas
and Tsangpas over the next 380 years or so
resulted in a failure to maintain a unified
Tibet. The absence of any central authority
and frequent internal conflicts caused Tibet’s
political power to decline.
Since the Fifth Dalai Lama’s founding of the
Ganden Phodrang Government of Tibet in
1642, successive Dalai Lamas have been both
the spiritual and temporal leaders of Tibet.
During the reign of the Fifth Dalai Lama, all
the 13 myriarchies or administrative districts
of Tibet enjoyed political stability, Buddhism
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
flourished in Tibet and the Tibetan people
enjoyed peace and freedom.
During the late 19th and early 20th centuries,
Tibet not only lacked adequate political
governance, but also missed the opportunity
to develop effective international relations.
The Thirteenth Dalai Lama assumed
temporal power in 1895, but was compelled
to flee to Mongolia and China in 1904,
due to the invasion of British forces, and
to India in 1910, when the Manchu China
invaded. Once circumstances allowed him to
return to Tibet, the Thirteenth Dalai Lama
re-asserted Tibetan sovereignty in 1913. As
a result of what he had learned in exile, the
Thirteenth Dalai Lama introduced modern
education and made reforms to strengthen
the government of Tibet. Although these
steps produced positive results, he was
unable to fulfil his overall vision, as is evident
from his last political testament of 1932, the
year before his death. Despite the lacklustre
political leadership and short-comings of
the regents and their administrations, the
Ganden Phodrang Government has on the
whole provided stable governance for the
last four centuries.
Since I was young, I have been aware of
an urgent need to modernize the Tibetan
political system. At the age of sixteen, I was
compelled to assume political leadership. At
that time I lacked a thorough understanding
of Tibet’s own political system, let alone
international affairs.
However, I had a strong wish to introduce
appropriate reforms in accordance with the
changing times and was able to effect some
fundamental changes. Unfortunately, I was
unable to carry these reforms any further due
6 7
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
to circumstances beyond my control.
Soon after our arrival in India in April
1959, we set up departments with Kalons
(Ministers) in charge of education,
preservation of culture and the rehabilitation
and welfare of the community. Similarly,
in 1960, aware of the importance of
democratization, the first Commission
of Tibetan People’s Deputies was elected
and in 1963 we promulgated the Draft
Constitution for a Future Tibet.
No system of governance can ensure stability
and progress if it depends solely on one person
without the support and participation of the
people in the political process. One man rule His Holiness the Dalai Lama, 10th March 2011 Photos : www.dalailama.com
is both anachronistic and undesirable. We
The essence of a democratic system is, be for the people to decide as to what form
have made great efforts to strengthen our
in short, the assumption of political of government they will have. The system of
democratic institutions to serve the long-
responsibility by elected leaders for the governance by the line of the Dalai Lamas
term interests of the six million Tibetans,
popular good. In order for our process of may or may not be there. In particular, the
not out of a wish to copy others, but because
democratization to be complete, the time has opinion of the forward-looking younger
democracy is the most representative system
come for me to devolve my formal authority generation will be an influential factor.”
of governance. In 1990, a committee was
to such an elected leadership. The general Similarly, in my 10th March statement of
formed to draft the Charter for Tibetans-
lack of experience and political maturity in 1988, I stated, “As I have said many times,
in-Exile and a year later the total strength of
our democratic institutions has prevented us even the continuation of the institution of
the Assembly of Tibetan People’s Deputies
from doing this earlier. the Dalai Lama is for the people to decide.”
(ATPD), the Tibetans in exile’s highest
law-making body, was increased. In 1991, Given that the line of Dalai Lamas has Since the 1980s, I have repeatedly advised
the Eleventh ATPD formally adopted the provided political leadership for nearly four the Kashag, ATPD and the public that
Charter for Tibetans-in-Exile and assumed centuries, it might be difficult for Tibetans Tibetans should take full responsibility for
all legislative authority. Given the limitations generally and especially those in Tibet to the administration and welfare of the people
of our life in exile these are achievements of envisage and accept a political system that as if the Dalai Lama were not there.
which we can be proud. is not led by the Dalai Lama. Therefore, I informed the Chairman of the
over the past 50 years I have tried in various Thirteenth ATPD and the then Chief
In 2001, the Tibetan people elected the
ways to raise people’s political awareness Justice Commissioner that I should be
Kalon Tripa, the political leader, directly
and encourage their participation in our relieved of functions related to my political
for the first time. Since then, I have been
democratic process. and administrative status, including such
in semi-retirement, no longer involving
myself in the day-to-day administration, In my 10th March statement of 1969, for ceremonial responsibilities as the signing of
but able to dedicate more time to general instance, I stated, “When the day comes for bills adopted by the legislative body. However,
human welfare. Tibet to be governed by its own people, it will my proposal was not even considered. On
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
31st August 2010, during the First Tibetan
General Meeting (organized by ATPD),
I explained this again in detail. Now, a
decision on this important matter should
be delayed no longer. All the necessary
amendments to the Charter and other
related regulations should be made during
this session so that I am completely relieved
of formal authority.
I want to acknowledge here that many of my
fellow Tibetans, inside and outside Tibet, have
earnestly requested me to continue to give
political leadership at this critical time. My
intention to devolve political authority derives
neither from a wish to shirk responsibility nor
because I am disheartened. On the contrary,
I wish to devolve authority solely for the
benefit of the Tibetan people in the long run.
It is extremely important that we ensure the
continuity of our exile Tibetan administration
and our struggle until the issue of Tibet has
been successfully resolved.
If we have to remain in exile for several
more decades, a time will inevitably come
when I will no longer be able to provide
leadership. Therefore, it is necessary that we
establish a sound system of governance while
I remain able and healthy, in order that the
exile Tibetan administration can become
self-reliant rather than being dependent on
the Dalai Lama. If we are able to implement
such a system from this time onwards, I will
still be able to help resolve problems if called
upon to do so. But, if the implementation
of such a system is delayed and a day comes
when my leadership is suddenly unavailable,
the consequent uncertainty might present an
overwhelming challenge. Therefore, it is the
duty of all Tibetans to make every effort to
8 9
prevent such an eventuality.
As one among the six million Tibetans,
bearing in mind that the Dalai Lamas have
a special historic and karmic relationship
with the Tibetan people, and as long as
Tibetans place their trust and faith in me, I
will continue to serve the cause of Tibet.
Although Article 31 of the Charter spells
out provisions for a Council of Regency,
it was formulated merely as an interim
measure based on past traditions. It does
not include provisions for instituting a
system of political leadership without the
Dalai Lama. Therefore, amendments to the
Charter on this occasion must conform to
the framework of a democratic system in
which the political leadership is elected by
the people for a specific term. Thus, all the
necessary steps must be taken, including
the appointment of separate committees, to
amend the relevant Articles of the Charter
and other regulations, in order that a
decision can be reached and implemented
during this very session.
As a result, some of my political promulgations
such as the Draft Constitution for a Future
Tibet (1963) and Guidelines for Future
Tibet’s Polity (1992) will become ineffective.
The title of the present institution of the
Ganden Phodrang headed by the Dalai
Lama should also be changed accordingly.
With my prayers for the successful proceedings
of the house,
Tenzin Gyatso, the 14th Dalai Lama
11th March 2011
Note: Translated from the Tibetan original, which
should be considered final and authoritative.
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
Understanding the Mind:
The Key to Peace and Happiness
O D , , S R      R  
L   T F’  . H   
.
I would like to begin by saying that it really
is a tremendous pleasure and privilege for
me to take part in Tibet Foundation’s Silver
Jubilee year, and to celebrate their 25th
anniversary.
It is true to say that Tibet Foundation has
made an extraordinary contribution over the
last 25 years. As a Tibetan, I am both moved
and grateful to see just how much they have
achieved, not only in helping the Tibetans
in exile and in Tibet, but also in making
so many people aware of the message and
vision of His Holiness the Dalai Lama, and
the many aspects of Tibet’s rich and unique
culture.
How auspicious it is that today, December
10th, is also the 21st anniversary of the
day when His Holiness the Dalai Lama
was presented with the Nobel Peace Prize,
in Oslo in 1989. I had the privilege to be
there with His Holiness on that momentous
occasion. His Holiness is the patron of
Tibet Foundation, and it is his spirit of
altruism, compassion and social engagement
which we can all see at the very heart of the
Foundation’s work.
I have always been struck by the imagination
and long-term vision behind Tibet
Foundation’s projects. Take for example, their
Tibetan Peace Garden, Samten Khyil: “The
Garden of Contemplation”, constructed
next to the Imperial War Museum. In fact
the Foundation’s remarkable achievements
are too numerous for me to list, but let me
single out just a few of the more recent ones,
which have a particular resonance for me.
I would especially like to mention the amazing
work done this year by the Foundation with
the Yushu Earthquake Relief Fund, as well as
in fundraising for the other natural disasters
in Tibet and Ladakh. Tibet Foundation has
a special long-term plan for reconstruction
in Kyegundo, and the Silver Jubilee events
have all been dedicated to those who suffered
in this tragedy. I have urged the Rigpa
Sangha, and people everywhere, to donate
to the Foundation to help the earthquake
victims.
Turning to the Tibetan community in exile,
the Foundation has just now produced a
unique and fascinating series of films, entitled
Call of the Snow Lion, showing the lives and
experiences of Tibetans in exile. I encourage
everyone to see them. The Foundation’s
work in Mongolia has been truly historic,
and now their ground-breaking Mongolian
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
school textbooks about Buddhism have been
translated into Tibetan, which will have an
enormous impact in schools among the
Tibetan community at large.
On a personal note, through the Foundation’s
Aid to Tibet program, Rigpa has been able
to help children from my home village in
Kham, East Tibet, to attend school, and
now we are supporting Gyalten School, an
award-winning primary school founded by
Gyalten Rinpoche, who was here in London
this summer.
All of these achievements have been made
possible because of my old and dear friend
Phuntsog Wangyal, chairman of the Tibet
Foundation trustees, someone who has
devoted his entire life to serving the Tibetan
people and His Holiness the Dalai Lama.
To my mind, he is one of the most capable
Tibetan leaders and brightest lights of
our generation, someone who has always
championed the eternal virtues and values
of Tibet’s culture of compassion. It is also
thanks to Riga, his wife, who is a great
favourite of everyone here at Rigpa, and the
extraordinary dedication of Karma Hardy,
the Foundation’s director, as well as Gary
Hawkins, Gianpaolo Vetturini, Tsering
Dhundup, Susan Burrows and Patrick
Gaffney, and so many loyal and committed
volunteers.
Tibet Foundation’s success stands as a
tribute to their energy, vision and hard
work over these last 25 years. They have
made Tibet Foundation into one of the
most prominent, active and effective
charities in Europe concerned with Tibet
and the Tibetans. Whatever the aims you
had in mind when you first started the
10
Foundation, and whatever His Holiness’s
wishes and aspirations have been, I am
certain that they have been fulfilled. Let me
take this opportunity to acknowledge and
thank you from the bottom of my heart for
your extraordinary and selfless work. What
you are doing is a tremendous example of
compassion in action, and I pray that Tibet
Foundation continues, flourishes and goes
from strength to strength.
I P  C
Regardless of who we are, the main purpose
of our life—you could call it the heart of
being human—is to be happy. All of us
share the same wish and same right, to seek
happiness and to avoid suffering.
We all wish for happiness, peace and
satisfaction, and we spend nearly all our time
and energy trying to find them. Yet we are
often blind to the fact that the real source
of happiness and well-being lies within our
own mind, and not in the ever-changing
conditions of the outside world. As the
great saints of the past used to say, it is the
foolish that look for happiness outside of
themselves, because once you go looking
for happiness outside of yourself, then you
no longer have any control. Whereas the
wise and the learned know that happiness,
and the causes of happiness, are all present
within our mind and heart.
In the modern world, this idea can be
difficult for us to accept, because from the
moment we are born, the idea that happiness
is to be found outside ourselves is constantly
forced onto us from every direction. Our
consumerist society offers an endless array of
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
seductive messages that advertise happiness
in money, possessions, fame and good looks.
The trouble is that none of them seems to
lead to lasting happiness. At the same time,
we only need to look around us to see how
prevalent anxiety, depression, stress and
loneliness have become, as well as how our
constant hunger for more and more things
is threatening the very survival of our planet.
In times like these, there is an increasingly
widespread thirst for spiritual answers and
for wisdom that can lead to inner peace and
happiness.
If we look closely, we can see that there are
two kinds of happiness. One is based more
on physical comfort—you could call it the
happiness of pleasure, or the happiness
of the senses. The other is founded on a
deeper, mental contentment (chokshé in
Tibetan). The first one is very expensive
and often does not satisfy, but the second
one will really bring you lasting happiness
and contentment. As the Buddha said in The
Dhammapada:
Contentment is the most excellent wealth.
Many people spend all their time and energy
trying to accumulate and maintain material
or ‘outer wealth’. This leaves them very little
opportunity to cultivate ‘inner wealth’,
qualities such as compassion and patience;
and this imbalance makes them particularly
vulnerable, and unable to cope when faced
with many of the challenges or crises of life.
But if we have this deeper, inner peace and
contentment, this inner wealth, then even
when we go through suffering, our minds
can still be happy. As His Holiness the
Dalai Lama says, this explains how there are
some people who can have every material
advantage, and yet remain dissatisfied and
discontent; while there are others who are
always satisfied and content, even amidst the
most difficult of circumstances.
E W W R N
Of course, basic necessities such as food,
clothing, shelter, health and education are
crucial for all of us to live healthy and happy
lives. Beyond these, however, we need to ask
ourselves honestly: how many things really
deserve our life’s precious time and energy?
Many of the things in our life are there just
to satisfy temporarily our latest craving,
but they only serve to strengthen our habit
of grasping. The more effort we make to
accumulate mundane pleasures, the more
fiercely we want to chase after more.
In the Lalita Vistara Sutra, the Buddha
advises:
Your enjoyment of the pleasures of desire,
Like drinking salt water, will never bring
satisfaction.
In fact, you could say that “the principal
characteristic of genuine happiness is
inner peace and contentment.” If you have
contentment and inner peace as your basis
or your ground, your mind will be relaxed
and at ease. If the mind is relaxed and at ease,
then no matter what difficulties or crises
you encounter, you will not be disturbed.
Your basic sense of well-being will not be
undermined. As a result, you will be able to
carry on your everyday life, your work and
your responsibilities more efficiently, and
your mind will have the wisdom to discern
what to do and what not to do. In turn,
your life will become happier, and when
11
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
difficulties arise, you will even be able to turn
them to your advantage. So, for your own
inner peace and stability, taking care of your
mind and heart is crucial. Once your own
mind is more at peace, then both inner and
outer harmony will automatically follow.
T E   B’
T
The entire teaching of the Buddha can
be summed up into this one single line:
“To tame this mind of ours”; or “to tame,
transform and conquer this mind of ours.”
Our mind is like a crazy elephant, trampling
everywhere. It follows past habits, anticipates
the future, and gets caught up in present
destructive emotions, lost in whatever arises.
Left to its own devices, it can lead us into
intense suffering. But if we can tame the
mind then nothing can frighten us, because
all fear comes from a mind that is untamed.
The Buddha explained in the sutras that all
anxiety, fears and suffering arise from minds
overpowered by delusion and distraction.
So, there is nothing to fear except our own
untamed mind.
According to the founder of cognitive
therapy, when we have a strong outburst
of emotion, anger for example, we mask
reality by up to 90%, adding to it all our
prejudices and our distorted view of things.
When we see situations from the point of
view of anger, we can say that there is 90%
mental projection and only 10% that really
corresponds to reality. On the other hand,
if we have a calm and serene mind, it will
be much easier for us to be objective and see
reality as it is.
12
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
The mind is the root of everything: the
creator of happiness and the creator of
suffering; the creator of samsara and the
creator of nirvana.
Samsara is the cycle of existence, birth
and death, characterized by suffering, and
determined by harmful emotions and our
actions (karma). I find this quotation from
Shantideva very moving:
Though longing to be happy,
in their ignorance,
They destroy their own well-being,
as if it were their worst enemy.
Although they long to be rid of suffering,
They rush headlong towards suffering thoughts and emotions; and the essence or emotions, but to look into the essence of
itself. nature of mind. Thoughts and emotions are mind, directly.
like the sun’s rays, whereas the nature of mind Unfortunately we don’t leave our mind
Nirvana is, literally, the state beyond suffering
is like the sun itself. We are always trying to alone. We always fabricate and contrive, by
and sorrow; it can be said to be buddhahood
understand the mind by understanding our thinking. We don’t allow the mind to just
itself, the state of enlightenment.
thoughts and emotions, but they are always be. The main thing is to turn your mind
As the poet John Milton said in ‘Paradise
changing. They are endless. That is why the inwardly, to bring your mind home. When
Lost’:
great master Padmasambhava said: you really learn meditation on the highest
The mind is its own place, and in itself Don’t seek to cut (or investigate) the root level, there is a way to find balance, to leave
Can make a Heaven of Hell, of phenomena: your mind in a state of detached equilibrium,
a Hell of Heaven. Cut (or investigate) the root of mind. a spacious abiding. Slowly, there’s a deep
Once the mind’s root has been found, settling and a deep peace; clarity, insight and
T A  E You’ll know one thing, wisdom dawn, and you begin to find your
 M yet all is thereby freed (or resolved), own ground, your own nature, beyond your
But if the root of Mind you fail to find, thoughts. Then you realize that thoughts are
As one great master said:
You will know everything, not you, emotions are not you. You are much
Samsara is mind turned outwardly,
but nothing understand. bigger than your thoughts and emotions,
lost in its projections;
Nirvana is mind turned inwardly, The crucial point is the direction in which and you are not limited by them. They can
recognizing its true nature. our mind is turned: whether it is outwardly come and go.
looking, lost in thoughts and emotions; or If you tame, transform, and conquer
In fact, the main advice for this life is to purify
inwardly seeing, recognizing its true nature. your mind, then you will transform your
the appearances of the mind (our projections),
Inwardly seeing does not mean becoming own perceptions and your experience.
and realize the nature of mind.
introverted, and getting even more involved Thereby even circumstances and outer
When we speak about the mind, it has two in your thoughts and emotions. The key appearances will begin to change and appear
main aspects: the appearance of mind, our point is not to look into the thoughts and differently.
13
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011

Yushu Prefecture Health Initiative

At the time of writing this newsletter, we are commemorating the first anniversary of the
devastating earthquake that struck Yushu (Kyekudo) in east Tibet on the 14th April 2010. The
earthquake caused the destruction of eighty percent of the town, killing more than 2,000 people
and leaving the overwhelming majority of survivors homeless. Tibet Foundation was one of
the first Tibetan charities from the West that immediately sent emergency relief aid worth
£59,000. (Details can be found on the Foundation’s website and in our Newsletter no.58.)
An agreement for a long-term sustainable health initiative for the people of Yushu was
signed in August 2010 with the Yushu Prefecture Tibetan Hospital and with the full support
of the Prefecture Health Department.

T  P
  :
) P  T 
) A   T 
) C    
) F    
T 
This is a joint undertaking between the
Department of Health, the Yushu Prefecture
Tibetan Hospital and Tibet Foundation. The
duration of the programme is for five years at
an estimated cost of £1,000,000 – one-third
to be paid by the Health Department and
Tibetan Hospital, and two-thirds by Tibet
Foundation.
A  
P
The programme is under the supervision
of a three-member committee consisting
of its leader Mr Lang Shi Ching (Deputy
Chairman of the Yushu Prefecture) and two
assistants, Mr Lo Thinyi (Deputy Director
of the United Front Work Department) and
Mr Tsewang Gyatso (Director of the Yushu
Prefecture Tibetan Hospital).
It is to be administered by a working
committee comprising the Deputy Director
of the hospital, Mr Tashi, and two assistants,
Dr Phubu Tsering and Dr Gelek Gyatso.
Tibet Foundation will be consulted
at every stage of the programme. Yushu
Hospital is responsible to the Foundation for
all funds donated by the charity. Eight highly
qualified Tibetan doctors will take an active
part in supporting this work: Dr Karma
Gelek, Dr Karma Thupten, Dr Gudrak, Dr
Ledhar, Dr Zamlha, Dr Karma Gyal, Dr
Phubu Tsering and Dr Jadrak.
In addition, two more Tibetan doctors
with specialist knowledge of the Tibetan
medical tradition will be invited from
Lhasa in the Tibetan Autonomous Region
and Xining in the Qinghai Province. Also
included will be other experts in preventive
health care and modern medical care systems
related especially to mothers and babies, and
the health of women in general.
Due primarily to logistical difficulties
and language barriers, hampered also by the
severe weather conditions in Yushu over the
past couple of months, it has taken longer
than expected to finalise the details of the
programme. More time is still needed to
verify the cost of the necessary machinery,
and to assess the desired and expected
outcomes.
Whilst these tasks are being carried out
and the building construction work is in
progress, Yushu Hospital would like Tibet
Foundation to help begin the first stage of
the Advanced Medical Training project in
June this year.
T M
The history of Tibetan medicine goes back
thousands of years. A unique and highly
developed tradition, it is practised all over
Tibet. In most remote areas it continues to
be the medicine that the Tibetan people trust
and that ordinary people can afford.
Yushu has material and human resources
readily available within their own prefecture.
Based on our assessment of the situation on
the ground and in consultation with the
local people and authorities, we have agreed
to support their project to produce Tibetan
medicine by replacing all the machinery that
has been destroyed.
P  T
M
The hospital needs to buy new machinery
in order to produce a sufficient amount of
medicine. An estimated budget of £419,585

14 15
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
to manufacture Tibetan medicine has already
been received by the Foundation. Machinery
specifications and costs are still to be checked
and verified. Once this is completed we
would like to begin this particular project,
hopefully by the end of the year.
C    
A draft project proposal to cultivate medical
herbs has also been submitted to the Foundation,
with an estimated budget of £519,357. Further
information will be available as soon as details
have been finalised.
F  
  T 
Details of this will become available in due
course as and when the project develops.
A M T
During the 2010 Yushu Earthquake we
witnessed an acute shortage of qualified
Tibetan health workers and doctors in the
prefecture who could instantly meet the
demand to treat thousands of patients.
Many hundreds of skilled doctors and health
workers had to be brought in from outside
Tibetan areas. Those who came did a great
job of addressing the immediate needs of
the local people, but this was not without
difficulties due to a lack of knowledge of the
local language and culture.
Such problems highlighted the necessity
and provided an opportunity for the hospital
to establish long-term measures to address
the situation. It would like to begin training
and improving the skills of local doctors and
16
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
health workers so that the hospital will be Estimated budget calculated in Chinese RMB for a period of 3 months
able to provide adequate healthcare for the Pound Sterling at the rate of 10.59 RMB = £1
local people in the future.
The plan is to provide the necessary skills Chinese RMB £ Sterling
and training to 450 existing Tibetan doctors Stethoscopes at 35 x 46 students 1,610 152
and health workers in the prefecture over a Blood pressure monitors at 90 x 46 students 4,140 391
five-year period. Yushu Hospital would like Doctors’ gowns at 90 x 46 students 4,140 391
First aid kits at 200 x 46 students 9,200 869
to start the first course of this Advanced
Writing pad and books at 500 x 46 students 23,000 2,171
Medical Training in June 2011.
Utilities at 85 x 46 students 3,910 370
It will provide a three-month course for 46 Travel costs at 200 x 46 students 9,200 869
Tibetan doctors and health workers selected Rent at 900 x 46 students 41,400 3,909
from five counties in the Yushu Prefecture. Training stipend at 1,800 x 46 students 82,800 7,819
Many of them are self-taught, ‘barefoot’ Meals at 900 x 46 students 41,400 3,909
doctors, or health workers approved by the 3 cooks at 4,500 for 3 months 13,500 1,275
government to work as health professionals. Rooms for 3 teachers at 9,000 for 3 months 27,000 2,550
All of them are selected on the basis of their Tuition fees for 462 lessons at 35 16,170 1,527
Honorarium for 3 teachers at 2,000 each 6,000 567
commitment to the healthcare profession
Meals for 3 teachers at 4,500 each 13,500 1,275
and long-standing service to the local people,
representing major Tibetan-populated areas
296,970 28,044
in the prefecture. Contingency 8% 23,758 2,243
The objective is to improve their existing Cost of monitoring the project 15,000 1,416
Tibetan medical knowledge and to train them
in appropriate modern health care systems Total 335,728 31, 703
so that they can provide a better service. As
a result the hospital will no longer need to
T P B For your convenience figures are given in
depend solely on resources from outside the pounds sterling (approximate) to enable you
prefecture. After receiving training, these The estimated budget for the first three-
month Advanced Medical Training project is to donate, as you would wish, to any one of
Tibetan doctors and health workers will all the fifteen categories mentioned.
return to their respective areas and continue £31,702. This will cover a wide range of needs
for 46 students, including: stethoscopes, Whatever you choose to support and
to serve the local population for a minimum
blood pressure monitors, writing pads, any amount you are able to give will make
of ten years.
instruction manuals, board and lodging, a big difference. Please, your help is needed
At the end of the initial project, now.
travel and training stipends, plus tuition fees
achievements will be assessed by the
and honorariums for three course teachers. Thank you, as always, for your continuing
administration in the field and also by an
Details are attached. The hospital itself will and generous support.
independent committee appointed by the
pay all field administration costs.
Foundation in London. Based on this,
Tibet Foundation will then consider a plan At this juncture we are appealing to all Phuntsog Wangyal
to continue further courses over the next our supporters to help the Tibetan people in
Founding Trustee of Tibet Foundation
five years. Yushu by making a donation to this project.
17
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011

This page: School children with blankets and clothing provided by the Foundation
Facing page, survivors of the earthquake
top right: a child survivor cared for by one of his relatives
Bottom: a mother and daughter just after the earthquake

18 19
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
Tibetan Homes
Foundation
Mussoorie
A P  E P - R, -
I
This is a 15 day outdoor field trip cum
pilgrimage tour to Bodh Gaya, Varanasi
and many other buddhist places from
December 30, 2010 to January 13,
2011 for 65 children of Tibetan Homes
Foundation. The children were from
grade VI to X. This year the project was
implemented for larger number of children
as there were 20 additional children from
another holiday program which could not
be organized.
20
S
The highlight of this pilgrimage tour has been
the increase in the number of children from
45 to 65 (one student could not participate
as he was sick at the last moment). On the
whole the tour was successful and especially
for the children it was an extremely enriching
and once in a life time experience.
The tour start date was December
30th and preparations had begun much
earlier. The selection of children, briefing,
organizing of bus and accommodations at
the places of visit were all done before hand.
Early morning the group of 64 students and
5 staff members left with a warm farewell
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
from staff and students. The first destination
was Bodhgaya and the group reached safely
there on the next day. Like previous years
the group checked into the large rooms of
the Mahayana guesthouse.
The group stayed in Bodhgaya until
January 4 th during which they visited
temples in and around Bodhgaya - The
Mahabodhi temple and the Bodhi tree
under which Prince Siddhartha sat and
attained enlightenment to become the
Supreme Buddha, Buddhist temples of
Japan, Bhutan, Thailand, Burma, Rajgir,
(in Tibetan we called it Gyalpoe khab) the
holy place where Lord Buddha gave second
teachings to his followers, Big stupa built
by Japanese people at the hill top in Rajgir,
the Nalanda University and Noranjna (in
Left: at the
Japanese
Stupa - World
Peace Stupa
at Rajghir
Right: for
most students
from Tibet,
the first ever
boat ride
on the holy
Ganges river
in Benaras
Tibetan we called it lodruk kawa) believed
to be the place where Lord Buddha practiced
austerities for six years.
The highlight of visit to Bodhgaya was the
personal audience and blessings the children
received on January 2, 2011 from Gyalwa
Karmapa. During their stay at Bodhgaya the
children also participated in a candle-light
vigil expressing support to ‘Tibetans for a
Vegetarian Society’ and as a group concerned
on environment and cleanliness they also
ran a cleanliness drive cleaning the campus
of Mahabodhi Temple.
Early morning on January 5 the group left
Bodhgaya and headed to Vaishali (the place
where Lord Buddha gave third turning wheel
of Dharma) Here they also visited the great
21
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
An audience with HH the Karmapa XVII at Bodh Gaya,2011
pillar made by King Ashoka and different
temples of Srilanka, Japanese and Thailand.
Later the group visited Kaushinagar, the holy
place where Lord Buddha breathed his last
and entered Mahaparinirvana.
On Jan 6, 2011 the group reached
Varanasi. Here they were accommodated in
a Indian School with the help of ex-students
studying at Varanasi. This time the group
spent more days at Varanasi as His Holiness
the Dalai Lama was visiting on January 10,
2011. During their stay the group visited the
place where Lord Buddha gave first dharma
teaching to his followers, the national
museum, deer park and the Central Institute
for Tibetan Higher studies. The group also
visited the holy river Ganga at Varanasi and
was able to get a boat ride over the Ganges
which was beautiful. On January 10th the
group was blessed with a glimpse of His
Holiness the Dalai Lama who was visiting
Varanasi. The students returned back home
on January 13 safely.
22
The group takes this opportunity with
much gratitude to thank everyone involved
in making this tour happen. This trip
has been very special for the children as
they enjoyed, learnt and were blessed in
many ways. A special thank you to Tibet
Foundation, UK for sponsoring this project
and we hope they will continue to support
this project in future.
S I  

—Tashi Choedon of grade VI wrote in her
dairy: “Hello! My dear diary. For last two
days we have been travelling on the bus
and I have had headache and I was in no
mood to write. Today I feel better. First of
all, my heartfelt thanks to our sponsors –
Tibet Foundation, UK, and Ex-Mussorie
Association, Nepal. And then to Tibetan
Homes Foundation for this wonderful
opportunity to go to Buddhist holy places
and learn about the life of Lord Buddha.
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
Sixty-five boys and girls go on the pilgrimage tour of holy Buddhist sites in Bihar 2011
Approaching HH Gyalwa Karmapa I to all for their support who have made
was very nervous as I was the first to offer a this possible for us” - Dawa Dolma, Home
scarf. He wished us all Happy New Year and no. 5
expressed His wish to visit Mussoorie”
—During the pilgrimage tour, we came
—Boat ride over the Ganges “ I have never across many Indians staying in very poor
been on a boat before. It was an unforgettable conditions with very basic shelter and food.
experience.” I consider myself very lucky to be blessed
by His Holiness the Dalai Lama and thank
—“It’s more like a dream to have an audience
all the supporters of THF for providing us
with Gyalwa Karmapa at Bodhgaya. Thanks
S  I  E
INCOME Amount (Rs)
1 Receipt from EX- MUSSOORIE ASSOC. NEPAL (Rec no. 8750) 159,125
2 Receipt from TIBET FOUNDATION, UK (TO BE RECEIVED) 181,265
TOTAL 340,390
EXPENSES
1 Food charges @ Rs. 110/- per day for 64 students 105,600
2 Pocket money @ Rs. 40/- ped day for 64 students 38,400
3 Bus Hiring Charges @ Rs. 80,000/- per bus for 2 buses 160,000
4 Staff food and DA @Rs. 4,125/- for 5 staff members 20,625
5 Miscellaneous Expenses (Books / photos / Entry tickets etc.) 15,765
TOTAL 340,390
23
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011

children a secure life and good education in
exile. - Penpa Chungtak of Class VI from
Home no. 7
—I felt nostalgic on seeing the deer and
other animals at the Deer park in Sarnath.
She said, “It made me miss my parents in
Tibet” - Dawa Lhamo, Home no. 30
C
On behalf of Tibetan Homes Foundation
we take his opportunity to thank the
Tibet Foundation, UK and Ex-Mussorie
Association, Nepal for their support towards
this Annual Special Pilgrimage Project for
our children.
Your financial support to our children
here gives them a special reason to smile
and to experience something extremely holy
and spiritual. This support from you has
been tremendous and we take great pride
in letting you know that with the success
of this year’s program we would very much
want to continue this project again and take
this opportunity to request you for your
continued support to the program.
Thank you once again for everything.
Sonam T Khorlatsang, March 23, 2011
General Secretary

Prudhoe Community High School

Top Fundraisers
Enterprising Year 9 pupils at PCHS
celebrated Tibetan New Year (Losar 5th
March) this week by raising an amazing
£500 pounds. Each pupil was loaned £1 and
the challenge was to make as much profit as
possible, with all funds raised going to help
pupils at the Tibetan School in Mussoorie in
the Himalayas. Organiser of events Yvonne
Clark, Head of Drama at PCHS, said “It is
rewarding how in these times of financial
difficulty, our pupils and local community
are still determined to do something to help
others”.
Pupils raised the money in all sorts of
ways, from dog-walking to car-washing.
24
Four High School pupils even ran their
own Performance workshops in Drama,
Dance and Music working with younger
Year 5 pupils at the nearby Highfield Middle
School.
Year 9 star fundraiser Kate Cairns said “
I felt guilty that other children are suffering
and it was simple and fun to do something
to help”. Wesley Proctor commented “I
watched a film about how a Tibetan girl had
to escape through the mountains – I found
it very moving that she had to go through
so much just to get an education”. Adam
Roberts said “ It was really interesting and
sad to learn about why these children are
refugees and why they need to escape from
their own country.” Heather Patton thought
“I enjoyed learning how they live in other
cultures. I was sad that they have no contact
with their families and wondered how I
would cope in the same situation”.
Funds raised so far by the school have
been used to buy a wood-burning stove,
hot water boiler, warm quilts and pillows,
basic furniture, and washing and cooking
equipment for the school, where 80% of the
pupils are refugees.
To round off the week pupils had the
chance to enjoy a proper Tibetan school
dinner with a percentage of sales also going
to the funds raised. The school flies the
Tibetan flag every Losar, and pupils learn
about human rights issues through the link
between the schools in Northumberland and
in the Himalayas.
Tibet Foundation would like to thank
Yvonne Clark for organising the fundraising
event and the pupils who took part in raising
amazing £500 (about 36,000 Rs). This
money has been donated towards the expenses
of a group of students in the Tibetan Homes
Foundation in Mussoorie who had no homes
to go for their holidays went on an educational
tour to Buddhist holy places. See pages 16-19
25
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
A Journey to My Fatherland
B D N
After the Chinese invasion and just before
1959, my parents fled Tibet to the settlements
of Southern India. I was born in Mundgod,
India. It was from here that I obtained a
scholarship to attend a school in East Sussex
and have now lived in London for over 20
years.
In the summer of 2010 I decided to fulfil
my dream to embark on a journey to the land
of my fathers’, or ‘phayul’. I travelled alone,
and with great expectation, exhilaration
and anticipation. Prior to leaving, I made
contact with the Tibet Foundation who I
knew had aid programs in that area. It was
my intention to experience my ‘fatherland’
by connecting with the everyday concerns
and realities of my country.
Kardze1 or ‘beautiful white land’, situated
in north-west of Sichuan province, is
predominately a Tibetan area and it is
supposedly a 15-hour drive from Chengdu,
passing through the historical border town
of Dartsedo or Kangding.
With no Mandarin and a limited
knowledge and understanding of the local
1 Kardze also spelled Kandze, Garzi or Gansi is the
name of a town, the capital of Kandze County as well as
the name of a Prefecture – Kandze Tibetan Autonomous
Prefecture that has 18 counties.
26
Tibetan dialect of ‘kham-khay’, I set out on
my journey. I soon realised there was a vast
difference between the local Tibetan dialect
and that spoken by my parents, commonly
spoken in Lhasa. As expected, asking for
directions or bartering a seat on a 4x4 was
a major challenge. The art of gesticulation,
applicable internationally, proved useful in
getting the desired outcome. Much to my
amusement (and confusion) a Tibetan friend
from London had arranged for me to meet
up with a local contact living in Chengdu to
act as a guide to the stranger I had become in
my fatherland. She was from Amdo and her
dialect was even more unfathomable than the
‘kham-khay’ I had earlier been exposed to
with great inadequacy. By now, I had become
reasonably skilled in the art of gesture and
facial expression, and could eventually
communicate my intentions through dinner
and the accompanying Tibetan singing
and dancing that are regular events in the
local tea-houses. It left me thinking about
how travellers communicated in old Tibet.
Could this language barrier have hindered
communication to the point where it led to
the country’s eventual downfall?
Bruised and battered by the rough,
pot-holed road to the dusty town of
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
Tibet
China
India
Rongbatsa, Garze County, Ganzi
Prefecture
Kangding (Dardo), Capital of Garze
Prefecture, Sichuan
Dhondup started his journey from Chengdu, passing through Ya'an, Kangding, Garze to Rongpatsa
where the school is.
Kardze in our 4x4, fifteen hours slowly
turned to eighteen. Our vehicle was tossed
and vibrated by the large and seemingly
endless oncoming construction vehicles,
indicative of a land in transition under
Chinese occupation. The streets were
piled high with rubble and the dust would
swirl in devils against the backdrop of a
fading sun. Sprinklings of conspicuously,
colourful traditional Tibetan wooden houses
were interspersed amongst the backdrop
of the more serious, concrete, Chinese
architecture. It felt like the encroaching
concrete was attempting to suffocate the
Tibetan spirit that had laid its roots here
thousand years ago.
Chengdu, Capital of Sichuan Province
Ya’an, Sichuan
The more expensive shops were mostly
run by Chinese traders, the rents being
too high for the slightly more relaxed and
apparently less industrious Tibetans. The
Tibetans in Kardze were renowned for being
vocal in their protests against the assimilation
policies of the Chinese occupation. In March
2008, the vitriolic diatribe against the Dalai
Lama and the continued indoctrination of
Chinese cultural imperialism enraged this
once small and sleepy town to breaking
point. They called for Tibetan independence
and the return of the Dalai Lama. They
waved the Tibetan national flag, banned in
Tibet, and many were arrested, beaten and
imprisoned. As a result of careful Chinese
27
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
suppression, there were no
images or video clips of these
protests like Tiananmen Square
so much went unreported.
On visiting Kardze, this
suppression was clear. Tibetans
survived by running small
businesses and fed their
families by growing their own
food, toiling the land as they
had done for hundreds of
years before the arrival of
the Chinese. Most families
supplemented their crops
of barley and soya beans by
tending to livestock for milk
and other dairy products. My
extended family in ‘Lhanying
nga’ village were typical of
this region. Here, my father
and uncle grew up as children
before being sent to the local
monastery of Dhargye Gonpa
some ten kilometres away. This
Top: The library
Middle: Mr Riga administrator
in front of old and new office
Bottom: Teachers’ study room
28
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
was the local tradition where it was expected
that boys either joined the monastery or
farmed the land. In the mid-fifties they left
home to join the large Drepung monastery
in Lhasa. When the Lhasa uprisings erupted
in 1959, they decided to seek refuge in
India.
Some fifty-one years later, I am here in
Dhargye monastery. Before my journey, I
arranged links with a local Tibetan school,
the Gyalten School, to obtain a snapshot of
the state of education in Tibet. The Gyalten
School is one of the few private Tibetan
schools in Rongpatsa in Kardze County. It
was founded in 1992 by Gyalten Rinpoche,
one of the eight reincarnated Lamas of
Dhargye monastery. The land was donated
by the local government and the school was
developed gradually over the years with
money provided by private individuals and
non-governmental organisations such as the
Tibet Foundation. The Tibet Foundation
provides the school with an annual donation
of £12,000. In addition, the Foundation
contributes towards clothing, furniture and
staff salaries. The Gyalten School is a primary
school for 350 children and 30 staff. It is
privately run and relies heavily on funding
from the Tibetan Foundation.
The school has a reputation for providing
a first class education to its students and is
the only school in the region where English is
taught as a third language; the second being
Mandarin. In the past three years, the school
has managed to build accommodation
for the small number of boarders that live
too far for the daily commute. The local
government has the means to provide one
meal a day for 100 of the school’s students,
whilst the Tibet Foundation provides food
for the remaining 250. The school has
ambitions to provide 3 meals a day, subject
to additional funding. The school also acts
as a centre for the practice and study of
traditional Tibetan medicine, providing free
primary health care to the local population.
Traditional painting also flourished at the
school, producing the artists that decorate
the temples and monasteries in the area.
Despite what appears to be the last Tibetan
outpost in this remote area, the migration
of many of its students continues to the very
place in India where my parents made their
home and where I was born.
It was an honour to see how these students
can excel even under greatly challenged
circumstances. As a Tibetan, having travelled
through my country and being challenged
by the language barrier, I know now that
the future for Tibet lies not only in that
one fundamental human right of a good
education, but also in a shared language
which transgresses borders and unifies us in
a collective vision for enabling the potential
of Tibetan children. I remain honoured and
optimistic to have witnessed at firsthand the
continued struggle and everyday challenges
of Tibetans in order to preserve their very
separate identities in a difficult yet dignified
coexistence with Chinese. As I returned to
London, I felt closer to land that was once
my fathers’.
Dhondup Namgyal is a Science Teacher in an
English school in London
29
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
An Update of Gyalten School and
Tibetan Medical School, Kandze
 G R 
It was a great pleasure to be able to visit the
UK at the invitation of Tibet Foundation
and to meet old friends and make new ones...
I’m particularly delighted to have been able
to participate in inter-faith dialogues and
discussions in England and Scotland in the
summer of 2010.
Today let me introduce myself and our
work that is supported by many sponsors
through Tibet Foundation, UK. I’m the
head of the Dargye Gonpa whose full name
is Gedhen Samten Jangchub Choeling
Tashi Dargye Gon. At present there are 326
monks. This is an historically well known
monastery. We preserve and maintain the
traditional curriculum of scriptural studies,
debates, contemplation studying both
the sutra and tantra texts as well as ritual
practices, religious music, thangka painting,
meditational retreats and so on.
The people in the local area freely
participate in the religious events and
ceremonies of the monastery such as reading
scriptures from the library, joining prayer
recitals, making butter-lamp offerings,
prostrations and circumambulating holy
1 * Ven. Gyalten Rinpoche is the spiritual Director of Dhargye monastery and founding Director of Gy-
alten School in Kandze Tibetan Autonomous Prefecture. As a major religious figure, Gyalten Rinpoche is an
Executive Member of the Buddhist Association of China, Vice Chair of the Buddhist Association of Sichuan
Province, Chair of the Buddhist Association of Kandze, TAR and Vice Chair of the Political Consultative
Committee of Kandze Tibet Autonomous Prefecture.
30
shrines, stupas and the monastery. The local
populace comprising of both farming and
nomadic communities but the majority are
subsistence farmers.
There are programmes to help alleviate
the poverty and suffering of the poorer
sections of the community. But there is
always scope for private initiative to help
the poor and needy. On 1st October 1994
I took the initiative to establish the Gyalten
School as a result of my long standing
ambition to do something practical to
benefit the local people on a long term basis.
Realizing that the proper education of the
children is the best way to guarantee health,
knowledge, broadmindedness, skills and
independence, the school was established
with the approval of the Kandze Prefecture
People’s Government. The school was named
Gedhen Samten Jangchub Chophel Kandze
Gyalten Getsa School.
During the course of seventeen years
(1994-2010) a total of 3,921children have
passed through the school, many of whom
had gone on to secondary and higher
education, and are now gainfully employed
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
in professional positions. About 250 of the
students have embraced vocational training
such as tailoring, embroidery, arts and crafts
and are now able live independent lives.
Every child who has come to this school
has gone out as a responsible, literate and
socially contributing and law abiding citizen
and as such the school has received much
appreciation from the public.
As for the teaching staff, we have recruited
over the years 7 Tibetan language teachers,
9 Chinese language teachers, 13 English
language teachers, 4 Arts and Crafts teachers,
2 Maths teachers, 7 Tibetan medicine
teachers, and 2 Embroidery teachers.
The school textbooks used are the very
texts prescribed for the five regions for the
Primary school levels in Tibetan, Chinese
and English languages, Maths, Arts, PE,
Biology, Botany and chemistry.
In July 2010, 37 students passed their
County School Examinations. 28 students
went to middle school in Kandze, one to
a middle school in Lhasa and another to
Chengdu. One student joined the Tibetan
medicine course and the remaining 6
students could not continue their further
studies and returned to their families in
their respective villages. On 15th of August
2010, 37 new students were admitted to
the school.
C  T
This year, 2011, after the winter break the
new academic year starts on the 8th of March
From top to bottom:
with 373 students (175 boys and 198 girls). Gyalten Lobsang Jampa Rinpoche (2010)
The school has 12 classes including classes for A Chinese language class
painting, Tibetan medicine and tailoring. A maths class in progress
31
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011

Gyalton School
This page
Top: One of the new school buildings
Above: School Jeep donated by Tibet
Foundation, UK
Left: Children learning Tibetan
Opposite page
top: Dhondup Namgyal with
Tibetan doctors from Gyalten Clinic
Middle: Dhondup Namgyal with
Gyalten School children
Bottom: School children

32 33
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011

B S Since 2003, a Tibetan medical teaching N      G S -
school has been established after obtaining
We are happy to announce that on 21 st  D 
of March 2011, the school has opened its official approval. It’s named Gyalten Phende
Class Names Male Female Single parent Orphans
boarding accommodations for 256 students Hospital. Initially we had 14 Tibetan
Kindergarten 78 32 46 3
(127 boys and 129 girls). Gyalten School has medical doctors but currently there are
1st Year 44 21 23 8 1
now become a Boarding School. Students are 6. It is administered by a Management
Committee with the help of Accounts office, 2nd Year 40 23 17 1
no longer need to walk long distances to and 3rd Year A 32 16 16 5
from school especially during the rainy season Managers and an Accountant.
3rd Year B 32 18 14
and bitter cold winters. They have regular Tibet Foundation, UK has been most
4th Year A 31 9 22 6
morning exercises, assembly and two sessions generous in extending help to our school and
medical school whilst they were providing 4th Year B 30 13 17 3
of homework periods in the evening. Their
relief aid to the victims of the sever snow 5th Year 30 13 17 4 1
families feel that the financial burden has been
reduced considerably and they are happy that storms that devastated areas of Dzachu 6th Year 27 15 12 2
their children are safely looked after and their ka in Kandze prefecture. In particular, Medicine 4 4
behavior and studies are properly supervised. since15th Sept 2005, Tibet Foundation has Painting 22 22
been providing midday meals for 200 day Tailoring 2 1 1
scholars of our school as well as funding the TOTAL 373 183 190 32 2
I construction of the hostels, dining room and
From September 2005 Tibet Foundation UK all the relevant amenities.
has been offering for two terms £5,964.60 Tibet Foundation has also provided
(RMP 64,000) towards school meals (one funding help for the buildings project of
meal a day) for 200 students and a set of the Tibetan medical school, procurement
clothing for 300 students. From 2010 the of herbs and medicines and so on. Phuntsog
Foundation has increased its contribution to Wangyal, the founding Director of Tibet
£7,455.73 (RMB80, 000). The Kandze County Foundation, UK has visited us several times
government has offered £1,521 (16,320) and inspected the facilities, met with the
for 170 students. Generally, the school has members of staff and offered valuable advice
to provide lunch for their 373 students and and guidance.
breakfast and dinner for 256 students.
I would like to take this opportunity to
thank everyone who has been supporting
E the various charitable projects of Tibet
Each term consists of four and half months. Foundation, and as beneficiaries here in
Excluding Sundays, there are 109 days during Kandze, I would like to thank you all for your
which the Foundation provides funding for kind and generous help and support. I must
lunch for 229 students and staff. £0.20 (RMB also acknowledge here the far sighted policies
Gyalten School dining hall
2.10) is provided for each meal, which is short of the local, regional and central government
of 50 cents per meal amounting to a total of for allowing us to run all these socially useful Tibet Foundation would like to thank all those who are supporting the Gyalten School,
£1,157 (RMB12, 418). and productive programs with the help of especially Sogyal Rinpoche and Rigpa International; Tove Larsen, Friends of Tibet, Norway;
Tibet Foundation. Thank you all. and Geshe Pema Samten, Dhargye Foundation in Germany.
34 35
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011

Tibet Foundation at the International W   

Language Festival, University of
Sheffield
M  -    TD G
The Sheffield University International Languages Festival featured introduction to some 150
different languages and dialects from across the world, including special languages and codes
such as Sign Language or Braille. The International Students Committee’s aim in organizing
this event was “to spark participants’ interests for language and linguistics, whilst at the same
time demonstrating the diverse culture and dialects present in Sheffield University.”
Mira, a Chemical Engineering student
from Malaysia, responsible co-ordinating
the Central Asian Languages, contacted
Tibet Foundation for a Tibetan to introduce
Tibetan language and culture. I participated
in the language festival to talk about and
introduce the nature of Tibetan language
as well as the charitable work of Tibet
Foundation, both inside and outside Tibet in
promoting and preserving Tibetan language,
culture, as well as extending help to Tibetans
in the areas of health, education and poverty
relief.
36
B:
The founder of the International languages
festival is Dennis Keefe, an Esperanto
Speaker. The first Language Festival (LF)
was held on March 11, 1995 in France, in
the city of Tour where 32 languages were
taught covering reading and writing. By
the third year in France, the Festival had
85 languages taught, 254 courses, and
over 3600 attendees. Soon, the idea of the
language festival spread to Russia, Finland
and some 20 countries. In 2008, the first
Language Festival was held in China during
the course of which over 130 languages and
dialects were taught.
 
Basically it was intended as an introduction
to complete beginners who had an interest
in the language of one’s interest and choice. I
was there to talk about the Tibetan language.
The organizers has arranged two sessions
on spoken Tibetan and two on reading
Tibetan and another two presentations on
the charitable work of Tibet Foundation over
the weekend of March 12th and 13th.
My presentation on the spoken aspect of
Tibetan language was focused on the ergative
nature whereby the order of the sentence
is Subject-Object and Verb as opposed to
languages like English with the sentence
order of Subject - Verb and Object. For
example, the sentence in English language,
“The Yak (subject) + kicked (verb) + Dawa
(object)” is conveyed in Tibetan as, “Yak
(agentive case) + Dawa (object or the patient)
+ kicked (verb + auxiliary verb to denote
tense)”.
After introducing some of the basic
grammatical points, personal pronouns for
e.g. I, we, you, he, she, they; verb forms like
go, going, went and will go, we had drill
exercises in constructing various sentences
with sentences like:
1. Essential qualities: I am/am not Tibetan.
You are/are not English. He/she is/isn’t
Chinese.
2. Person and Tense changes: I’m/am
not going to Lhasa. He is/is not going to
Tibet.
3. I went/didn’t go to Tibet. He went/didn’t
go to India. He will/will not go to Beijing.
I used the pattern drills based on the
Fluent Tibetan course-book, to familiarise
the receptive audience about the peculiarities
of Tibetan syntax and grammar. It’s great
fun all around as learners who had never
before heard or studied Tibetan language,
responding positively and with a quick
grasp of the nuances that make Tibetan an
ergative language.
As it was not possible to teach a language
within the space of forty minutes, I suggested
useful websites to visit for those who wished
to check out Tibetan language as absolute
beginners. The free online website www.
digitaldialects.com is a very useful resource.
The Digital Dialects website features free
to use online games for learning languages
including Tibetan. Language resources
include games for learning phrases, numbers,
useful words, spelling, verb conjugation and
alphabets. I recommend the site to anyone
interested in browsing the Tibetan language
site for checking out the Tibetan alphabets,
vowels, superscribed and subjoined letters,
numbers and phrases with interactive games
to test your learning.
As for the introductory talk on the work
of Tibet Foundation, I used power point
presentation to describe in brief the various
programmes as described in detail on our
website at www.tibet-foundation.org
The talk highlighted the devastation and
loss of life in the earthquake of Yushu on 14th
April 2010 and the emergency aid provided,
funds raised so far by Tibet Foundation
to date and the five year Yushu Prefecture
Health Initiative. The Government has
already committed RMB 48,000,000 for the
Yushu Tibetan Medical Centre project on
37
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011

a land area of 12,000 square meters.

The proposed programme comprises
THE INCOMPARABLE TSAMPA
four projects:
(1) Production of Tibetan medicine B J N
(2) Advanced training of Tibetan
barefoot doctors
The fundamental staple food of Tibet is, man in Mustang skewer a large chunk of
(3) Cultivation of rare medical herbs, of course, not borrowed from China at all. boiled mutton out of a pot with his knife. He
and Tsampa or roasted barley meal is so different then dusted the meat with tsampa so that the
(4) Further research and development from the Chinese staple of rice and wheat, that juices wouldn’t drip down his chin when he
of Tibetan medicine. when Chinese Communist soldiers first came went to work on it.
This is a joint undertaking between to Tibet and tried to eat tsampa they choked If you think I’m trying a little too hard
the Department of Health, the Yushu and gagged on the powdery stuff – much to to elevate the culinary or cultural status of
Prefecture Tibetan Hospital and Tibet the amusement of Tibetan bystanders. tsampa with all my references to Greece and
Foundation. But as tricky as it can be to eat without Rome, check out this passage from Food
The duration of the programme is mastering the proper technique, tsampa is Civilization by Carson Ritchie:
for five years at an estimated cost of the foundation of a noble diet, similar in part Roasted corn was one of the great culinary
£1,000,000 – one-third to be paid by to what people ate in the classical world. In inventions. It was still in use in Tibet until
the Health Department and Tibetan H.D.F Kitto’s remarkable introduction to the Chinese communist invasion, in the form
Hospital, and two-thirds by Tibet ancient Greece (The Greeks) he tells us that of tsampa or roasted barley corns, ground into
Foundation. “Barley meal, olives, a little wine, fish as a meal. It would keep indefinitely, and could
Further details on estimated and relish, meat only on high holidays – such be prepared by adding cold or hot water to
actual costing are available at the was the normal diet.” Pliny tells us that it. Homer’s heroes even added barley meal
website of Tibet Foundation. gladiators in Rome were also called hordearii, to wine. It could be mixed with other foods,
barley men, because of the amount of barley, such as broths, and was so light that it could
a muscle building food they ate. Hordeum easily be carried about. Husked grain, whether
Online and regular home tuition in
vulgare being the Latin for barley. parched or toasted or not, became the great food
Tibetan language tuition offered by
In The Odyssey (T.E. Lawrence’s translation) of antiquity.
Tsering D Gonkatsang, BA; B Ed.
MA (Oxford) M. Ed. CTEFLA, when Odysseus returns home to Ithaca he is Ritchie also informs us that making tsampa
PG Diploma in teaching in higher given a meal by Eumaeus the swineherd, was one of the ways in which Neolithic man
education (Oxford) who does not recognize the hero as his old grappled with the considerable problems
Contact: (44) 208 4586714 master. “When the two roast piglets were posed by moving to different foods from
Email: tdgonkatsang@gmail.com done he carried them to Odysseus and set those eaten by the earlier hunters. Various
them in front of him, still on the spits and ingenious processes were carried out by
Illustrating Tibetan syntax with total physical response
piping hot. He dusted them over with barley Neolithic man to get to the edible part of
approach
meal….”. Tibetans prefer boiling to roasting cereals – threshing, boiling the heads, and
After the talk about Tibet Foundation and its charitable
work in and outside Tibet meat but I suppose like the Greeks they don’t so on, but roasting barley-corn and then
Model of proposed Yushu Prefecture Tibetan Medical like loosing the fatty juices. I’m not sure if this milling it, in effect making tsampa, was one
Hospital common practice but I once saw a Khampa of the first ways.
38 39
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
T   T
Older Tibetans need little encouragement
to hold forth on the wonderful properties
of tsampa. But in colonial times, snooty
European travelers in the Himalayas had
less elegiac views of our national staple. An
English lady in Ladakh was horrified to see
the natives eating tsampa “…with their
fingers …it almost makes you sick just to
watch them wolf it down.” Strangely enough,
our old friend Heinrich Harrer joins the
sahibs and memsahibs in this condescending
chorus. In Seven Years in Tibet he writes “Of
course one cannot compare the productivity
of Tibetan workers with that of Europeans.
The physical strength of the natives was much
inferior.” He ascribes the low productivity of
the Tibetans to their staple diet of tsampa.
Henrig-la seems to have forgotten that he
survived his tremendous trek across the
Jhangtang in winter on a near exclusive diet
of tsampa, not Wiener schnitzels.
Peter Fleming who traveled across Amdo,
Tsaidam, Turkestan and Baltistan in 1935,
on a steady diet of tsampa, is more befittingly
appreciative :
Tsamba has much to recommend it, and if I
were a poet I would write an ode to the stuff. It
is sustaining, digestible and cheap. For nearly
three months we had tsamba for breakfast and
tsamba for lunch, and the diet was neither as
unappetizing nor as monotonous as it sounds.
One of the great virtues of tsamba is that you
can vary the flavour and the consistency at will.
You can make it into a cake or you can make
it into a porridge; and either can be flavoured
with sugar, salt, pepper, vinegar, or (on special
occasions for you only had one bottle) Worcester
Sauce. And, as if that were not enough, you can
40
make it with cocoa instead of with tea. I would
not go so far as to say that you never get tired
of tsamba, but you would get tired of anything
else much quicker.
Even Melvyn Goldstein, usually not the
most sympathetic of souls to things Tibetan,
is positive on tsampa, claiming that it “…is a
great trail food because it requires no further
cooking and can be eaten with plain water
if it is not feasible to make a fire and tea, for
example during a storm (and…) it provides a
highly nutritious meal that requires virtually
no preparation.”
The fact of barley’s exceptional nutritional
qualities—that Tibetans, Romans and
ancient Greeks had long known and
celebrated—finally received due recognition
from the US Food and Drug Administration
(FDA) in 2006. This is what that august
body declared, “Scientific evidence indicates
that including barley in a healthy diet can
help reduce the risk of coronary heart disease
by lowering bad cholesterol (low density
lipo-proteins) and total cholesterol levels.”
The New York Times (Wednesday, June
28, 2006) added that “The new health claims
for barley are substantial and are based
on “significant scientific evidence.” Other
claims being made for a “barley-inclusive”
diet is ‘reduction of risk for cancer of the
stomach and intestine’; ‘reduction of risk of
cardiovascular diseases’; ‘reduction of risk of
Type 2 diabetes’; ‘stimulation of the immune
system’; and ‘contribution to reduction of
the risk of obesity’.
Traditionally, it is not only Tibetans
who have made nutritional and medical
claims for barley. The Japanese make a tea
of roasted barley, called mugicha (boricha
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
in Korea) which is said to cleanse the blood
of impurities and reduce stress. In Britain
you have Lemon Barley Water, a great tonic
popular with parents and children alike. It
has long been the official drink supplied to
players at Wimbledon.
T    
  T
Okay, so tsampa’s good for you. But how
is a non-Tibetan, or a Tibetan out of touch
with his roots, supposed to eat it without
suffering the fate of the Chinese soldiers
mentioned earlier. Peter Fleming who
wanted to write an ode to tsampa, describes
the basic way of going about it:
You fill your shallow wooden bowl with tea,
then you let the butter melt in the tea (the
butter is usually rancid and has a good cheesy
flavour); then you put a handful of tsamba in.
At first it floats; then like a child’s castle of sand,
its foundation begins to be eaten by the liquid.
You coax it with your fingers until it is more or
less saturated and has become a paste; this you
knead until you have a kind of doughy cake in
your hand and the wooden bowl is empty and
clean. Breakfast is ready.
The watchword is “coax”. You have to
go about the process slowly and gently,
“folding” the tsampa into the tea like you
would fold melted chocolate into egg-white
when making chocolate mousse. Tibetans
don’t use the word “knead” (zi) for the
process of preparing tsampa for eating.
The word used is “yoe” which would mean
blending or mixing but, I repeat, done
gently. When prepared in this fashion you
get a mixture that is not sticky or doughy
but soft and manageable. This end-product
is now called paag, and not tsampa anymore.
You can then make convenient lumps of
the stuff, ready to be eaten, without tsampa
sticking all over your hands and everywhere.
A small lump or roll of paag squeezed in your
fist is called daga.
I remember as a child my nanny, Dawa
Bhuti (from Kharag in Shigatse district)
telling me this story where a daga of paag
featured prominently. The story had a
flavour of Ruskin’s The King of the Golden
River. Three sisters (the older two selfish
and mean, the youngest kind and beautiful)
have to go on a quest. One by one they walk
up a mountain and each in turn encounter
this little dog. The puppy begs them for
food with this couplet that concludes with
three barks:
If you give me one lump (of paag)
I will tell you one tale
Arf! Arf! Ar!
daga chig tayna
tam chig shay yong
Ak Ak Ak.
Another way to eat tsampa is straight and
dry. Tibetan’s call this method tsang-gam.
You take a spoonful of the dry meal and
pop it in your mouth. Another way is to
just lick the dry tsampa from a bowl. When
old tsampa hands do it, it looks deceptively
easy, but the practice is not recommended.
If you insist, you should know that the
trick is never to inhale when performing
tsang-gam. If you do, even a little, you will
suffer a coughing spell, possibly even a nasty
choking experience. Death by tsampa! More
improbable things have happened in Tibet.
Tibetan peasants, especially those from
the Tsang region like to add a handful of
41
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
Right: a gog-phor
with a tight-fitting
lid
Below: a jha-phor
or tea bowl
Photos: www.
jamyangnorbu.com
tsampa to their bowl of barley-ale (chang)
and eat it with their fingers in a fashion called
kyo-mak da. I once tried adding tsampa to red-
wine as Carson Ritchie tells us Homer’s heroes
did. The result was, well, interesting.
For breakfast tsampa is usually consumed
as cham-dur, or, as Tibetan restaurants
feature it on their menus, “tsampa porridge”.
It is a dish much loved by children. My
daughter Namkha Lhamo regularly eats
cham-dur when we have tsampa in the
house. You put a pat of butter in a bowl
with some powdered cheese (chu-shib) and
a little sugar (preferably brown sugar) and
pour in some hot tea (or hot milk) in the
bowl getting the butter to melt and blending
with everything else. You then stir in enough
tsampa so that the mixture is more runny
than doughy—porridge consistency—and
get on with your breakfast.
Children in Tibet also love to eat the
barley grain (ney) after it is roasted and
popped. This Tibetan pop-corn is called yod.
The popped barley is milled at a water-mill
called the chu-thag and made into tsampa.
Quality tsampa milled from high-grade
barley, the grain washed and prepared in a
special way, is not only delicious but has a
wonderful sweet aroma to it. When I was
42
in Mustang our phokhang or commissariat
at Kag-Beni had a special supply of tsampa
that was so good that one of our instructors,
Thondup Gyalpo la (a former sergeant in
the Guards regiment in Lhasa) would just
mix it with water from the stream and eat it
without any side-dish or sauce. He insisted
that adding anything else would spoil the
taste of the tsampa. Tsampa eaten in this
way is called chu-paag.
For dinner you could make a nice soup
or broth called tsam-thug with tsampa, meat
and vegetables, but more on that in Part II
of this essay.
In ancient Tibet, tsampa was served at
banquets in large brick-like cakes called
masen. At the Tibetan Institute of Performing
Arts (TIPA), Sonam Wangdu la, one of my
star comedians who was also a master-chef
in old Lhasa, once served this dish at a New
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
Year dinner at TIPA. The tsampa cakes were
accompanied large joints of cooked mutton
and radish. This ancient banquet was called
sozi masen.
Tang dynasty accounts mention that
Tibetans pressed a lump of tsampa with their
thumb, and used the hollow space as a spoon
to scoop up stew or vegetables.
T 
A largish wooden bowl or gog-phor is
generally used for mixing and eating tsampa.
This bowl has a tight-fitting lid which can
be taken off and used to hold your side-dish
(paag-drel) of stew, soup or vegetables. This
will be discussed in Part II.
You might also also use a jha-phor or tea
bowl, for drinking tea or beer. It is smaller
and shallower than the tsampa bowl and the
inside is sometimes lined with silver. Your set
of wooden bowls might include a tiny bowl
(with lid) in which you keep a supply of your
favorite hot-sauce. This bowl can be stored
inside the large gog-phor after you’ve had your
meal. These wooden bowls are manufactured
in southern Tibet and in Mon Tawang. They
are also made in Bhutan by skilled wood-
turners. Some of these bowls are credited
with being able to detect poison.
An important article for a tsampa based
meal is the sol-ray or napkin. Its usually
the name size as a napkin in the west, but
sometimes bigger. It is important to have
this on your lap as tsampa tends to spill a
little, no matter how careful you are when
you mix it. When you were traveling the
napkin could be used to tie up your bowls
and things in the napkin. Such napkins are
handy as they can, at a pinch, substitute for
a bowl to hold lumps of tsampa or meat.
In Bhutan people use a wooden bowl for
their soup like Tibetans but their traditional
rice dish is always served in a large napkin
called the tho-ray, that everyone carries
about with him. I saw a photograph of the
former king, Jigme Singe Wangchuk, using
such a napkin when having a meal with a
crowd of ordinary Bhutanese people. A nice
democratic gesture.
Anyhow, If you haven’t picked up the skill
of mixing tsampa in a bowl you can use a
bag to do the mixing in. In Tibet a pliant
bag of thin leather with a drawstring (oto)
on the opening, is used. It is called a thang-
khug. You can use a plastic bag at a pinch. I
have seen Tibetans doing that. It mustn’t be
too stiff, but I guess it shouldn’t be too thin
either, and tear.
There is a larger tsampa bag of leather
and fabric which is called a tsam-khug, and
is largely used for storing and sometimes
serving tsampa at a table; but not for mixing.
I saw a beautiful tsam-khug leather bag
trimmed with brocade, at the monastery
of Gar Rimpoche in Rarang, Kinnaur. The
bag had a serving spoon inside called the
tsam-thur, which is used to serve out the
tsampa.
Generally you would use a special wooden
container with a lid, called tsam-phor, to
store and serve tsampa at a table. These
bowl-like containers are often painted with
designs on the outside and laquered red on
the inside. Some of these vessels are even
decorated with turquoise, coral and semi-
precious stones on the outside. In the old
days a high lama, a merchant prince or an
43
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
A fancy tsam-phor
important official might have such a fancy
tsam-phor on his side-table. One tsam-phor
I saw had a special lid which incorporated a
small bowl on the top. That small bowl was
used to hold a supply of thue, which is a
rich concoction of powdered-cheese, butter
and brown-sugar (bhurom) used to flavor
the tsampa.
T V  V  T
Tsampa is also eaten in Turkestan where it
is called talkhan. In Bihar and some parts
of north India a kind of tsampa (sometimes
mixed with milled chick-pea) is called satthu
and eaten by peasants and labourers. In
certain parts of north China where tsampa
is eaten it is called tso-mien. All Chinese
Communist publication, even those in
English, invariably refer to Tibetan barley,
not by its native name of ney or dru, but in
pinyin as Qingke – probably pronounced
“chinky” (I think).
The honourific for tsampa is su-shib. Of
course the Dalai Lama has a very special
tsampa made for him which is called jamin.
44
On the other hand inferior tsampa eaten by
poorer people is called kamsob or tsam-sog.
This is sometimes mixed with pea-flour (ten-
tsam or ten-shi) which is generally cheaper,
though quite flavourful in its own right.
Since tsampa played such an important
role in Tibetan life, it should come as no
surprise that there were special tsampa
officials called the tsam-shipa and the tsam-
nyer in charge of procurement, storage and
distribution of tsampa. A special department
of the government called the tsam-sher
laykhung collected agricultural produce for
distribution to monasteries and the army.
Wages in old Tibet, for soldiers of the
army and the like, were paid in large part
with tsampa. This was called tsam-phog. A
payment in cash was made for the remainder,
called the sha-phog or “meat wages”
Tsampa is used in religious ritual for
making sacramental cakes called tsok and
torma, and in the sangsol ceremony where
handfuls of tsampa are tossed in the air
(tsam-tor). Tsampa is also burnt and the
smoke offered not only to various deities,
but sometimes as an act of compassion to
yidags (tantalized spirits) existing in a special
subdivision of the Buddhist hell. Since these
creatures are said to take in nurishment only
through smell, the burnt-tsampa offering
(soor or tsam-soor) was an effective way of
feeding them.
Tsampa appears in many Tibetan
expressions and proverbs:
Tsamkhu tongpa dap pa: to beat an empty
tsampa bag. To try and get something out
of nothing.
Tsampa sholpa: to sprinkle or throw tsampa.
To flatter.
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
Tsampa gam lingbu tang: eat dry tsampa
and play the flute at the same time. Do two
incompatible things. Conflict of interest.
Ngu-khug tsam-khuk la bhechoe tang:
using your money bag for storing tsampa.
Squander your wealth. Charles Bell renders
this as “The Good father had a full money-
bag/ The bad son uses it as a bag for flour.”
Tsampa rang ge zay, thang-khuk mi la yok:
you eat the tsampa but put the tsampa-
bag on someone else’s (head). To profit
from a situation but let others suffer the
consequences.
Tsampae khyekyag bhutog ki chay: baking-soda
acting as guarantor to tsampa, (both can be
blown away by the wind). One insubstantial
person cannot support another.
Tsampae-drima kha: smelling of tsampa.
Having a Tibetan quality. Tibetan-ness.
The word tsam-zen, is a contraction
for tsampa-zangen or tsampa eater. Two
separate sources told me that when the first
demonstration started in Lhasa in 1987, and
Tibetans were called out from their homes to
join the protesters in the streets, the rallying
cry was Tsampa zangen tso ma dhon-sho, “All
tsampa eaters come out”.
Babu Tharchin la, the editor of the
Tibetan newspaper in Kalimpong, The Tibet
Mirror, in an editorial (October 1, 1952)
called on all Tibetans, specifically the people
of Kham, to unite.
We, the tsampa eaters, chuba wearers, dice
players, raw and dried meat eaters, followers
of Buddhism, Tibetan language speakers,
the people from The Three Circuits of Ngari
(Ngari Korsum), Four Horns of Central
Tibet (U-Tsang Ru-zhi), Six Ranges of
Eastern Tibet (Dokham Gangdrug) and the
Thirteen Myriarchies of Tibet (Bhod Trik-khor
Chuksum) we must make the effort to end the
[Chinese] occupation.
On October 1, 1957, The Tibet Mirror
published a “reminder song” which had as
a refrain these lines “Don’t let silver coins
lure you, /Stand up, stand up the tsampa
eaters!”
In an article in Himal in 1993, the scholar
Tsering Shakya la: wrote that “During the
height of the Tibetan resistance to the
Chinese in 1959, a letter appeared in the
Tibet Mirror, symbolically addressed to ‘all
tsampa eaters’. The writer had gone down to
the staple, barley as the most basic element
which united the Tibetan-speaking world. If
Buddhism provided the atom of Tibetanness,
then tsampa provided the sub-particles of
Tibetanness. The use of tsampa transcended
dialect, sect, gender and regionalism”
The website High Peaks Pure Earth
recently came out with a well-documented
article describing how a cultural re-assertion
of Tibetan identity was taking place all over
the plateau since the protests and crackdown
of 2008, and that tsampa was enjoying
something of a cultural revival. The report
mentioned the singer Tashi Dhondup who
was sentenced for 15 months in labour
camp for his album Torture Without Trace.
In one song Tashi la sang: “Remembering
my brother in exile / I carry a bag of tsampa
on my back / And take this road to / The
western land of scholars.”
Perhaps we could join our brothers and
sisters in Tibet in this culinary revival. The
health benefits are undeniable and tsampa
45
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
has the unqualified blessings (jhinlap) of the
FDA, which many Chinese food imports
deservedly don’t. Eating a tsampa meal, even
occasionally, with your family would be a
good way to remind ourselves, especially our
children, of our Tibetan heritage. Perhaps
we could do it on Losar. In old Tibet your
always had the Sozi Masen banquet on Losar
(especially at the Potala) even if other bills-
of-fare were enjoyed on that day.
Jews eat unleavened bread at their
Passover meal to remember the exodus of the
children of Israel from Egypt to the promised
land. So perhaps we could incorporate
tsampa in our March 10th breakfast. This
is just a suggestion. I’m sure readers will be
able to come up with other and better ideas
of how we could create a meaningful ritual
meal for that day. Send in your thoughts.
Any information you might have on tsampa-
manufacturers or retailers in the USA, India
and Europe and other related subjects would
be really welcome. Thanks.
Note: This is the first of a Four Part series on
Tibetan culinary culture. So many people have
given me bits of information at one time or
the other that I haven’t quite been able to keep
track of everything. A full acknowledgement
will appear at the end of Part IV.
This article (publised earlier on Phayul.com) is
reproduced with the permission of the author,
Mr Jamyang Norbu, jnorbu@gmail.com
To buy Tibetan Tsampa in London please visit
www.tsampa.co.uk
Or contact Tashi@tsampa.co.uk Tel: 020
8522 1182
46
Yak for Life
It is now fifteen years since the first yaks1 were
provided as part of the Tibet Foundation’s
relief effort following the heavy snowstorms
and blizzards during the winter of 1995/6
in Yushu and Shershul counties in eastern
Tibet. Livestock replacement was, at that
time, the first priority of our local partners.
Since then the Foundation has continued
to provide yak with young calves to people
in this region under the Yak for Life
programme. In addition to the animals
given to individual nomad families, some
others have been given to communities/
institutions. For example, 25 yaks were given
to Boomsar Old People’s home in the winter
of 2000 and a further 111 in 2002.
By providing livestock to impoverished
nomadic families and residents of an old
people’s home in Tibet, the Yak for Life
programme has been one of the Aid to
Tibet’s most successful projects. During
the last eight years over 400 yaks have been
purchased by the programme; the majority
of these have been provided to families
within Yushu Prefecture.
The money collected by the Foundation
is sent to our representatives in Tibet. In
consultation with the local authorities, they
select the families most in need, buy yaks
locally and distribute them. Nomad families
1 In the ‘Yak of Life’ programme Yak means a female yak
called “dri” in Tibetan.
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
rely on their yaks for milk, butter, hair, dung
for cooking, meat and hides. Much of the
milk is processed to produce butter, cheese
and some yoghurt. Excess milk produce and
wool can be sold and the proceeds used to
purchase grain and other necessary goods.
As many of our supporters will know, the
programme provides the funding for yaks by
means of Yak Sponsorship. Over the years
generous donors have been imaginative in
their sponsorship. Some have sponsored yak
to commemorate events such as birthdays,
weddings and retirements or in memory of
a loved one. Others have raised sponsorship
by running, cycling or swimming.
Donations have come from individuals,
families and groups of friends or colleagues –
whether it’s an individual or a collective yak,
the benefits to the recipients are the same.
Sponsors or donors receive a personalised
certificate and a Yak for Life souvenir.
Donors can name the yak (for their donor’s
certificate at least) When choosing names
for their yak certificate, sponsors have been
equally imaginative; Tibetan names such as
Tashi, Tara and Dolma are popular, other
sponsors choose names with a message such
as Peace and Joy and then there are the fun
ones like Popcorn and Cracker Yak.
The Foundation requests a donation of
£180 to sponsor a yak. The actual cost of
yak varies according to local factors and to
exchange rates etc at the time of purchase
and the general trend is for prices to rise.
It may not always be possible therefore to
purchase a yak for each donation we receive.
In order to make best use of the generous
donations, yak purchase and distribution is
carried out at intervals by pooling donations
and purchasing the maximum number of
yaks possible.
The Foundation would like to thank all
those who have generously donated funds
towards Yak for Life programme. Your
support makes a real difference to the people
in need, especially those in Yushu affected by
a devastating earthquake in 2010.
Marie Rabouhans, Yak for Life programme
47
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
Sponsorship Matters!
Tibet Foundation continues to sponsor
a great variety of projects for Tibetans
throughout India and Nepal. These projects
are largely educational aimed at individual
Tibetans – school children, monks, nuns, the
elderly and students in higher education. It
is through the generosity of sponsors, who
give on a monthly basis, that these schemes
are able to continue and grow.
The sponsorship scheme runs in
conjunction with the recognized Tibetan
refugee institutions in India and Nepal.
Money raised through sponsorship does
not go to the individual sponsored. It is
used to cover living expenses, such as food,
clothing, accommodation and education
costs. Usually the individual sponsored
receives a small amount of pocket money
but contributions go to support the whole
community, not just those with sponsors.
Last year when the Tibetan celebrated its
25th Anniversary, the Education Minister of
the Central Tibetan Administration (Tibetan
government in exile) Mr Thupten Lungrig
sent a letter to the Foundation on behalf of
all Tibetan refugee children in exile saying,
“We highly value and treasure the generous
moral and material support which we have
received regularly over the past twenty
five years in the form of sponsorships and
scholarship funds. Your relentless support
is of tremendous help in our work for the
destitute and needy”.
48
The Minister goes on to say that many of
the children that have been sponsored are
“currently serving our community ….we are
confident that many of these children will
grow up to further the great causes of global
harmony and universal responsibility in the
footsteps of His Holiness the XlV Dalai
Lama” In gratitude to the sponsors, he says,
“in the style and spirit of our tradition, we
would like to pray and wish you all good
health, long life, happiness and success. We
thank you all once again”.
The education provided in the various
Tibetan Schools is highly valued by the
Tibetan community where many people are
still desperately poor. Tibetan parents believe
that their children’s chance of a positive
future is greatly strengthened by a good
education in a Tibetan environment.
Every year we receive case histories of
children whose parents cannot afford even
a basic education for their children. These
histories are not only about children from
the Tibetan refugee communities in India
and Nepal but also about children who have
made the arduous journey by foot across
the Himalayas from Tibet. Two such case
histories were of two sisters, Lobsang and
Pema, 10 and 11, “whose parents are simple
farmers who depend on their small herd of
cattle and land for their daily livelihood.
They constantly worry about the future
of their two daughters who have attended
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
school for a year and can read and write in
Chinese very well but have no possibility of
education in Tibetan.”
Happily the two girls survived the
hardships of the journey and now attend a
Tibetan Children’s Village (TCV) School
and are receiving their education in Tibetan
as well as having the opportunity to study
the Buddha Dharma. Sadly, like many
thousands of Tibetan children they live
separated from their parents for years, as
there is no possibility of holiday visits. Their
parents willingly bear the pain of separation
to ensure their children have a Tibetan
education.
The TCV celebrated its Golden Jubilee
in 2010, years since its inception in 1960.
From very humble beginnings TCV has
come a long way to become a fully integrated
community for a large number of destitute
children in exile. It has many branches in
all the Tibetan refugee areas from Ladakh
in the north to Bylakuppe in the south
including Suja, Gopalpur, Salakui and more.
Its motto is “others before self ”. To date,
over 37,000 children have been educated in
these communities and currently there are
15,000 children. The schools provide a very
high standard of education which results in
many students being offered scholarships
both in India and in universities and colleges
throughout the world.
The Department of Education of the
Central Tibetan Administration (CTA) is
also responsible for more than 85 Tibetan
schools in India and Nepal. Teaching is
in Tibetan, English and Hindi (Nepali in
Nepal). The schools teach Tibetan culture
as well as providing vocational studies. We
sponsor children in many schools including
schools in Bhuntar, Chauntra, Darjeeling,
Dalhousie, Gangtok, Gopalpur, Herbertpur,
Kalimpong, Miao, Mussoorie, Ponta,
Pokhra, Shillong, Simla and Sonada.
The Foundation usually receives two
reports a year and the children also write letters
to their sponsors. As you can see it is quite a
complex task to organize the sending of letters
and reports. The Department of Education
does this extremely well and we rely on these
postings to keep our sponsors informed.
Lastly the Tibetan Homes Foundation
in Mussoorie provides accommodation and
education for poor refugee children. They are
sent to the school on the recommendation
of Tibetan Welfare Offices and the Central
Destitute Committee of the CTA. In most
cases the children have only one parent who
cannot look after them because of mental or
physical illness or they are orphans.
Writing in December to the Foundation
the Sponsorship Secretary Mr Kalsang
Namgyal says, “I am happy to inform you
that things are running smoothly at the THF.
49
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011

This month is quite cold with a sudden drop

in temperature. This is the month when Books received intellectual creativity reach their zenith
under the most adverse conditions. And so
Songs from a Distance
By Bhuchung D Sonam
the children begin to burn the midnight it has been with Tibetan verse.” (A quote
A quote from the book
lamp…. the usual time schedule at the Living Tibet from the book)
homes has been changed and the children March for Freedom
The Diary, paintings, Paljor Publications Delhi 2010 (Reprint)
stay up longer with their home parents .. for the exiled and
maps, drawings and ISBN: 81-86230-48-3
serving them tea to keep them awake!” lonely
photographs of Anne Price: Indian Rs. 200
always searching for
The home parents take the place of the Jennings Brown Paperback 194 pages
home
children’s own parents or replace them if they
The author wrote, let’s open our warm
are orphans. As the children’s letters say they
“when I walked away hearts
are living very happily with their brothers, Conflict of Duality
from the family at let’s give them love and compassion
sisters and friends and are glad to be there, By Bhuchung D Sonam
receiving a good education. passport control at
Heathrow. I wondered … why on earth A quote from the book Hand-in-hand we stand
I have written only briefly about a few of shoulder-to-shoulder we march
I could not just stay contentedly in our Wanderer
the institutions that the Tibet Foundation heart-to-heart we reach
happy and comfortable family home.” I fail to take any
sponsors. As you can see education for these for peace, for justice, for freedom.
children is vital to preserve their language Read the book to find the answer. Burdened by chaotic
and culture. It is true all over the world that thoughts TibetWrites, Dharamsala 2009
Quicksilver Publications, London 2011
education is the key to lifting people out of Orphaned by a clear ISBN: 81-904174-4-4
ISBN 978-0-9557600-4-4
poverty. The Tibetans are one example. focus Price: Indian Rs. 65
Paperback 250 pages
Deserted by wisdom of vision Paperback 80 pages
What has impressed me about the letters
Like a stray do I cling
and reports received by the Foundation is
To the dry worldly bone …
the dedication and hard work of all of the Muses in Exile In a blossoming garden of hatred View, the Rigpa
children and teachers in these schools. They An Anthology of This little boy Journal
work extremely hard and there is little bad Tibetan Poetry Drowns in tears of sorrow … This edition
behaviour, they really do want to make a
Edited with an celebrates the life
difference to their communities. They have TibetWrites, Dharamsala 2006
Introduction by of Kyabjé Dilgo
a strong sense of identity and readily express Price: Indian Rs. 150
Bhuchung D Sonam Khyentse Rinpoche
their gratitude for the chance of education. Paperback 80 pages
We in Britain often take our education for This book has writings and the first visit of
granted and some children are often cynical from 31 authors some his incarnation, Dilgo
about their role in school and society. It is of whom have already Ocean Of Melody: Khyentse Yangsi
not so with Tibetan children, let us hope we passed away. Songs Of The Sixth Rinpoche, to the West.
can carry on helping them to achieve their Dalai Lama It includes a report on the celebrations
A quote from the book to mark the centenary of Dilgo Khyentse
goals that is why “sponsorship matters”. Translated by Lhasang
“For the first time, the voices of Tibet’s Rinpoche’s birth and a teaching by Dilgo
Further information on sponsorship is available Tsering
diaspora find expression in an anthology Khyentse Rinpoche on the meditation
from the Foundation on request. of poetry composed in English: Muses In Rupa & Co. methods of shamatha and vipashyana.
Alison Forster, Sponsorship Coordinator Exile. History teaches us that artistic and 112 pages
Rigpa, July 2010, 64 pages
50 51
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011

CALL OF THE SNOW LION Dharamsala, HP

S I Suja nr.

Palampur, HP
Herbertpur, HP
Nearly 21,000 viewers have seen the Foundation’s recent documentary film series, the Call
of the Snow Lion on our website and YouTube, and many others have seen the DVD. Some Settlements
viewers have contacted us to say how much they enjoyed the film and requested additional nr. Dehradun,
information on the locations of the film and background of the organisations mentioned in Uttarakhand
the film. We hope the following information is helpful.

C T coordinates the administration of a network Kalimpong,

A
Soon after his flight from Tibet His Holiness
the Dalai Lama established the Central
Tibetan Administration (CTA) in India.
It is commonly referred to as the “Tibetan
Government in Exile”. Although the
CTA is not officially recognized by any
government in the world, many countries
in practice acknowledge and deal with it
as a government that maintains a system of
administration with its own elected members
of National Assembly and a cabinet with an
elected Senior Kalon (minister).
The CTA’s main objective is helping
the rehabilitation of Tibetan refugees and
supporting the continuation and preservation
of Tibetan religion and culture under the
supervision of its different departments such
as departments of education, religion, health,
etc. Most of these departments are registered
with charitable status in accordance with the
law in India.
From it’s headquarter in Dharamsala in
northern India, it plays the role of a free voice
for all Tibetans and contributes in creating a
greater awareness of Tibet internationally. It
of schools, monasteries and other cultural
institutes throughout India and Nepal. The
greatest achievement of the Administration
is its ability to successfully establish in India,
Bhutan and Nepal schools for modern
education and monasteries for religious
education for young Tibetans.
E  T
The administration of the education of
Tibetan children in India falls into four
categories – a) supported by the Government
of India, b) supported by the CTA, c)
supported by both the CTA and the Indian
government or other autonomous institutes,
and c) supported by private institutes.
In 1961 the Government of India
established Central Tibetan Schools
Administration (CTSA) in New Delhi as an
autonomous organization under the Ministry
of Human Resource Development with the
objective to establish, manage and assist
schools in India for the education of Tibetan
children living in India. The main purpose
of setting up CTSA and Tibetan schools is
to provide Tibetans with a modern education
West Bengal
Buxa Duar,
West Bengal
Misamari, Assam
Mundgod,
Karnataka
Bylakuppe,
Hunsur, Kolegal,
Karnataka
as well as an opportunity to preserve and Tibetan Children’s Village (TCV) in
promote their own culture and heritage. Dharamsala and Tibetan Homes Foundation
The Department of Education of the (THF) in Mussoorie, both autonomous
Central Tibetan Administration (CTA) institutes administer 17 schools with over
oversees the education and welfare of 11,500 students and 2 schools with more
students in 77 Tibetan schools in India, than 2,200 students respectively.
Nepal and Bhutan with approximately The Snow Lion Foundation, a registered
28,000 students. Out of the 77 schools, non-profit trust in Katmandu looks after
28 of them known as Central School for 13 Tibetan schools in Nepal with more
Tibetans (CST) or some times Central than 3,000 students and the Sambhota
Tibetan School (CTS) are directly run and Tibetan Schools Society, directly funded
funded by the CTSA. by the Department of Education (of CTA)

52 53
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
administers 13 more schools with more than
2,150 students.
In addition there are some privately run
Tibetan schools such as the Indo-Tibetan
Buddhist Cultural Institute (ITBCI) in
Kalimpong. All these schools are affiliated
to Central Board of Secondary Education
(CBSE) and follow the Indian national
curriculum. The medium of instruction
at primary level is Tibetan and thereafter
English. Currently, the total number of
Tibetan students enrolled from pre-primary
to class XII is nearly 47,000.
Apart from those schools directly funded
by Indian government through CTSA,
all other schools depend much on funds
donated by charitable organizations from
within and outside India. Tibet Foundation
in London has been supporting some of
these schools with sponsorship since 1985.
K
Kalimpong is a hill station known to be one
of the best small holiday resorts during the
British rule in India. It is in the Indian State
of West Bengal, just, two and half hours by
road from Darjeeling.
In the past Kalimpong was famous as a
major centre of wool trade between India
and Tibet. Tibetan caravans of mules and
horses were common sights, importing wool
from Tibet and exporting cotton goods from
India. Before 1959 Kalimpong was the only
place in India where Tibetan traders and rich
Tibetans from Lhasa visited most regularly
and some of them even sent their children
there to study English language.
54
The place has been associated with many
famous names such as Everest Expeditions
from days of Mallory and Irving in 1920s
to Hillary and Tenzing Sherpa in 1950s,
famous writers such as Alexandra David-
Neel, diplomats such as Charles Bell, and
Tibetologist such as Prince Peter of Greece.
Kalimpong became home for the 13th Dalai
Lama when he escaped to India in 1910.
Today, Kalimpong is a tourist centre,
popular for mountain viewing, bird watching
and hill walking exploring rich variety of
Himalayan plants and flowers. It has also
become a place where many Tibetans found
their homes and established successfully
many Buddhist temples and monasteries
and schools where one can learn Tibetan
language, religion and culture.
CST K
Central School for Tibetans (CST)
Kalimpong is one of the six residential
schools managed by the CTSA. It was
established in 1964. This school was then
one of the largest residential Tibetan schools
with over 800 boarders. Currently, the
school has 554 (256 boys and 298 girls)
of which 270 are boarders. A number of
students in this school receive sponsorship
from Tibet Foundation.
Lately, number of Tibetan students
attending CST schools has dropped. Three
main reasons are given – immigration,
decline in the number of students coming
from Tibet and lower rate of birth amongst
Tibetan families. Over the years number
of people moving to bigger cities and even
abroad to the West has increased. Secondly,
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
the number of students coming from Tibet
has declined in the last couple of years as
border security control has been tightened
up. Thirdly, there is a steady decline in the
rate of birth amongst Tibetan families. In
addition, those well-off families choose to
send their children to private schools where
facilities are better.
ITBCI S
Indo-Tibetan Buddhist Cultural Institute
(ITBCI) School was founded by a Tibetan
Lama, called Dhardo Rinpoche originally
from a monastery in Dhartsedo in Kham
region of Tibet. He was educated in Drepung
monastery in Tibet and became a highly
respected Geshe. He was then sent to India
as the abbot of a Tibetan monastery in
Bodhgaya. During summer months he spent
his time helping two Tibetan monasteries in
Ghoom Gonpa in Darjeeling and Tharpa
Choeling in Kalimpong.
In 1950s there was a large number of
people of Tibetan origin as well as Tibetan
traders from Tibet doing business in
Kalimpong and adjacent areas. At that time
there was not a single school where Tibetan
language could be learnt. Dhardo Rinpoche
established the ITBCI School in 1954 with
sole objective of providing the local people
with opportunity to learn Tibetan language
and Buddhist culture.
In March 1959 when Tibetan refugees
first arrived in Kalimpong the ITBCI School
was the only school where Tibetans could go
for education and learn Tibetan language.
Many Tibetans who studied in this school
have become very successful and many
hold high positions, working in Central
Tibetan and local Indian administrations.
These include officers working in offices
of His Holiness the Dalai Lama and the
CTA in Dharamsala. Some have become
police superintendents and heads of local
government departments in Kalimpong. A
founding trustee and few others associated
with Tibet Foundation had studied in this
school in 1959 and early 60s.
Today, the ITBCI school has 340 students
including 75 as boarders. It continues
to teach Tibetan, Hindi and Nepalese
languages and Buddhist culture – religion,
art and music. Most the artistes of the
Gangjong Doeghar started from this school
and became successful artistes. Today
the school is acknowledged to be a well-
established multi-cultural institute with
students from different ethnic background.
In a message Sangharakshitsa, spiritual
head of the Western Buddhist Order,
wrote, “the school has benefited the lives
of thousands of students, imparting not
only secular knowledge but also religious
understanding.”
Many students are from very poor
families and depend on financial support
given by charitable organisations through
sponsorship. The Western Buddhist Order,
a NGO in UK is the main supporter of
the school. Tibet Foundation has helped
the school with school uniforms and
stationery.
G D
Gangjong Doeghar is an independent
performing arts association founded in the
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 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
year 1995 in Kalimpong as a registered
Society in West Bengal. Starting as a small
informal group of people, GD has become
a professional dance troupe well known
both in India and abroad. It currently has
5 professional and 30 leading artistes of
dancers and musicians from different ethnic
background such as Tibetan, Sherpa and
Bhutia.
Mr. Gogah, the founding director of the
Doeghar is a master craftsman, designing
and producing all their dance costumes
and masks. Gangjong Doeghar has already
performed in many cities in India and abroad
in countries such as United Kingdom,
Ireland, France, Holland Australia, Russia,
Nepal and Bhutan. Their performances
are well known for high quality. They have
produced a series of CD’s and audio cassettes
of their songs and music.
A board of committed volunteers
administers the Society with funds donated
mainly by individuals. The Society has
expressed in its literature its appreciation
to Tibet Foundation for the foundation’s
continuous support.
T O
The Tibetan Opera has a long history and
its tradition is popular amongst the Tibetan
communities all over Tibet. In the early
1960’s the first Tibetan Opera Association
was established in Kalimpong with a few old
masters who escaped from Tibet. Since then it
has performed many places including Shoten
Festivals in Dharamsala. Many members of
the Gangjong Doeghar Performing Arts are
active members of the Association.
56
M T S
 S I
There are a number of Tibetan settlements
in south India such as settlements in
Bylakuppee, Kolegal, Hunsur and Mundgod.
Most of them are based on agriculture.
Mundgod is a small town in Uttara
Kannada district in the state of Karnataka in
south India. Since the 1960s it has become
home for thousands of Tibetan refugees
when Doeguling Tibetan settlement was
established.
At the request of the CTA the government
of India in consultation with the state
government of Karnataka agreed to provide
Tibetan refugees with 4,000 acres of mostly
forestland near Taluk village in North Kanara
district. The first Tibetan settlers were
provided with tents and bamboo huts for
temporary shelter. With great hardship – hot
climate and unfamiliar environment, cutting
wood and turning the woodland into farms
for cultivation, they established Doeguling
Tibetan Settlement in Mundgod in 1966.
According the Mundgod representative
of the CTA the settlement started with a
population of about 4,600 and gradually
the population has now increased to nearly
17,000.
The settlement comprises of 11 camps
with two large monasteries of Drepung and
Ganden. It is one of the biggest Tibetan
settlements in India with schools for
students, monasteries for monks, nunneries
for nuns, old people’s home for elderly,
hospital for the sick and other facilities such
as bank, café and guest houses. The main
occupation of the settlement is agriculture.
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
Most of the works are carried out on co-
operative basis. There are camp leaders
elected by the people and a settlement
office with a representative of the CTA that
administer the settlement.
Over 50 years in India the situation in
exile is changing. The older generation with
the knowledge and personal experience of
living in Tibet is slowly disappearing and a
new generation of young people born and
brought up in India is undergoing some
kind of acculturation. With a general trend
of movement of people from rural areas into
cities, young educated Tibetans are leaving
the settlement for better opportunities in
cities. Many have gone to the West. Today,
there is a growing concern amongst those
Tibetans still living in the settlement for the
future survival of these settlements.
B D C
Buxa Duar is the name of a place in West
Bengal. During the British rule in India,
this place was well known for its notorious
prison camp where many early Indian
freedom fighters were detained. When first
Tibetans arrived in India as refugees most
of them were kept at a transit camp in
Misamari, another place in Assam. From
there all the monks were transferred to Buxa.
The former British Indian prison camp
became home for Tibetan refugee monks.
The monks continued their tradition
of practising and passing their Buddhist
knowledge to younger generations in a
very hard condition. Most of them suffered
from ill health and traumatisation. Many
died and many became insane. Those
who survived became the first residents
of various monasteries established later in
south India.
D M
Drepung Monastery was founded in Lhasa
in 1416 by Jamyang Choje, a disciple of
Je Tsongkhapa, the founder of the Geluk
tradition of Tibetan Buddhism. At its height,
Drepung was the world’s largest monastery,
having over 10,000 monks in residence with
seven colleges - Gomang, Loseling, Deyang,
Shagkor, Gyelwa or Tosamling (Thos-bsam
gling), Dulwa and Ngagpa. It produced
some of Tibet’s most renowned spiritual
masters. Today in Tibet with restrictions
imposed by the Chinese government its
population is just a few hundred.
In 1959 when His Holiness the Dalai
Lama with thousands of Tibetans left
Tibet, many monks escaped to India. With
assistance from the Indian government, they
established temporary residence at Buxaduar
in West Bengal for nine years.
In 1970 they moved to settle in Mundgod
in South India. Having cleared the forest they
turned the land into fields for growing food
and re-built their new monasteries. Over
the years the monks have worked hard
to make the monasteries in south India
as major centers of learning Buddhism.
Drepung monastery is one of the biggest
monasteries and today Drepung has two
colleges, Loseling and Gomang with a total
population of about 6,000 monks.
Most of the monks are from Tibet. There
are other students from the Himalayan
regions of Nepal and India. After the
57
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
collapse of Soviet Union, many students are
also coming from Russia and Mongolia to
study Buddhism for the revival of Buddhist
religion in their own countries.
The monastery has the responsibility
of looking after 6,000 monks. They do
not receive any financial support for their
activities from any government. Apart
from the Department of Religion of the
CTA providing some support they depend
mostly on funds donated by individuals
and charitable organisations. Amongst the
charities in the West helping them is Tibet
Foundation giving sponsorship to a number
of Tibetan monks studying in Loseling and
students from Mongolia and Russia studying
in Gomang.
In the same settlement, there are some
other monasteries. Gaden is the next big
monastery. Je Tsongkhapa founded the
original Gaden monastery in Tibet in
1409. It was known to have 6,000 monks
in the early 20th century with two principal
colleges, Jangtse and Shartse. It was in this
monastery that the present Dalai Lama
took his final Geshe degree examination
in 1958.
The basic curriculum in all the
monasteries in India remains similar to
those in monasteries in Tibet before 1959.
In addition, some of them have modern
subjects in their curriculum such as science,
history, literature and English language.
Some monks completing their courses from
these monasteries go out as far as Europe and
America to teach Buddhism. Today, many
Buddhist centers in the West have Tibetan
teachers educated and trained in monasteries
in India.
58
H T
S   I
There are many Tibetan settlements in north
India such as Klement Town, Purwala,
Dekyiling and Yougyeling—all close to
Dehra Dun. Most of them are based on
trading and business.
Doegu-Yougyeling, a small settlement in
three villages was established in Herbertpur
in 1977 with 100 Tibetan refugees’ families
in 160 acres of land. The settlement is
situated in the state of Uttaranchal, 32 Km
from Dehradun City. Present population is
406. Their main occupation is trading and
seasonal sweater selling business.
Like all Tibetan settlements this
settlement is administered under the
supervision of a representative of CTA. It
has primary schools, a modern allopathic
dispensary and an old people’s home.
O P’ H
H
There are 103 elders in the old people’s
home in Herbertpur. This home is special
because the elders in the home are all
veterans of a special Indo-Tibetan frontier
force of the Indian army. In their youth they
joined the army to be ready to fight for Tibet.
Eventually many ended up in the frontlines
of the Bangladesh War of Freedom.
Today, many of them receive a pension of
just £3 per month from the Indian army and
cannot meet their needs for meals, clothes
and blankets, and more. They very much
depend on the support of the CTA and
Tibetan Homes Foundation. The charities
that help them include the American
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
Himalayan Foundation in USA and Tibet
Foundation in UK. These brave veterans
are still full of enthusiasm and many have
become master noodle makers. The noodles
made by them are popular in the area and
best known for good quality and taste.
D
Dharamsala is a small city in the northern
Indian state of Himachal Pradesh. It is
the winter seat of the state government
of Himachal Pradesh and the district
headquarters of the Kangra district. But
Dharamsala is better known in the world
as the official residence of His Holiness
the Dalai Lama and the seat of the Central
Tibetan Administration, often referred to as
“Tibetan Government in Exile”.
Since its establishment in 1960, the
number of Tibetans living in Dharamsala
has increased. Today it has a population
of 20,000 people. In 1970, the Library of
Tibetan Works and Archives was opened.
This library now houses over 80,000
manuscripts and other important resources
related to Tibetan history, literature,
Buddhism, art and culture. It is considered
one of the most important institutions for
Tibetology in the world.
There are monasteries, nunneries, schools,
and yoga and handicraft centers. Today,
Dharamsala has become a very crowded hill
station and an important tourist destination
with many hotels and restaurants. All
year round there are religious and cultural
activities. Thousands of people from all over
the world go to Dharamsala for the teachings
of His Holiness the Dalai Lama.
T M 
A I
The Tibetan Medical and Astrological
Institute (Men-Tsee-Khang) was established
in 1961 in Dharamsala. With a modest
beginning it has undergone significant
development with the creation of the
Pharmaceutical, Research & Development,
Materia Medica as well as the institute for
training new doctors and astrologers.
Today, it has 350 staff members and
oversees the operation of nearly 40 branch
clinics in India and Nepal. Herbal medical
products manufactured and Tibetan
calendars and personal horoscopes produced
at the institute are unique and regarded
as one of the best of their kind in the
world. Doctors and astrologers from the
institute visit many countries in the world
to give consultation and lectures on Tibetan
medicine. Tibet Foundation has organized
regular visits of Tibetan doctors to UK for
the last 19 years.
D L N
Dolma Ling Nunnery is an institute
dedicated specifically to higher Buddhist
education for Tibetan Buddhist nuns. It is
fully funded by the Tibetan Nuns Project,
a humanitarian and non-governmental
organization based in Dharamsala. Dolma
Ling offers a 17-year curriculum of traditional
Buddhist philosophy and debate along
with modern courses in Tibetan language,
English, mathematics, computer skills
and basic medical training. The nuns also
receive training in the ritual arts such as sand
mandala and butter sculpture.
59
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
The nunnery was successfully completed
after twelve years of hard work and was
TCV SUJA
TCV Suja is one of 16 TCV Schools with
officially inaugurated by His Holiness the nearly 17,000 students in India. The number
Dalai Lama on December 8, 2005. of helpless children coming from Tibet to
Currently, there are 209 nuns fully India has increased in 1990s and the CTA
engaged in study, practice, nunnery work, had to ask the Tibetan Children’s Village
and self-sufficiency projects. Many students (TCV) to take the responsibility of providing
are expected in the next couple of years to them with good education. With support
complete the five major Buddhist topics from SOS Kinderdorf International the
needed to master a Geshema degree. Some TCV established new TCV Suja School in
nuns have completed their studies and are Bir in 1986. Major part of the construction
already teaching in schools. was completed in 1994 and a fresh batch of
303 children from Tibet joined the Village.
Since then the number of students were
S N
kept on increasing. Today the school has
The original Shugseb Nunnery in Tibet 1,564 students. It is almost entirely staffed
dates back to 1181. Twenty nuns escaped by former students of TCV.
from Tibet in 1990. With support from the
Like all TCV Schools the mission of
Tibetan Nuns Project they established the
the TCV Suja is to ensure that all Tibetan
present Shugseb Nunnery in Garoh village,
children under its care receive a sound
some 15 km from Dharamsala. In December
education both modern and traditional, a
2010 His Holiness the Dalai Lama officially
firm cultural identity and to become self
inaugurated the nunnery. Currently, the
reliant, ultimately contributing to the society
nunnery has 108 nuns undertaking Buddhist
particularly the Tibetan Community.
studies.
Information compiled by Phuntsog Wangyal
Call of the Snow Lion – A documentary series revealing a history of the
unsettled Tibetan Diaspora
NOW AVAILABLE ON DVD FROM TIBET FOUNDATION
A documentary series on the history of the unsettled Tibetan diaspora
in India and beyond, based on interviews with young and old, monks
and nuns, students and teachers, artists and musicians, ordinary
people and officials, and many others including professionals, writers
and filmmakers.
A double DVD PAL priced at £14.50 plus £2.50 for post and packing.
Send your orders to Tibet Foundation.
For full details go to: http://www.tibet-foundation.org/art_culture/call_of_the_snow_lion/
60
TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
News in Brief
On 2nd April 2011 the Palyul Centre in
London organised the second anniversary
of the Maha Parinirvana (passing away) of
On 11th of December 2010 the Tibetan His Holiness Penor Rinpoche at the Drukpa
Community in Britain and Tibet Foundation UK London Centre. There was a traditional
programme of prayers from 11am to 4pm
organised a celebration to mark the awarding
of the Nobel Peace Prize to His Holiness with four lamas from the Palyul Centre
the Dalai Lama in 1989. It was held in lead by Khenpo Rinpoche Pema Choephel.
the Conway Hall in central London. Amongst the guests attending the occasion
The programme began with speeches were the general public and representatives
by Mr. Thupten Samdup, His Holiness’ of various Tibetan Buddhist centres and
London representative, Mr. Sonam Frazi, Tibetan organisations including His Holiness
European member of the Tibetan Assembly the Dalai Lama’s representative Mr. Thupten
in Dharamsala and Mr. Phuntsog Wangyal, Samdup. It was a great occasion for all those
chairman of Tibet Foundation. It was who knew His Holiness to reflect on the
concluded with a lovely performance of kindness and compassion with which the late
Tibetan folk dance and music presented by Penor Rinpoche gave teachings and helped
the Tibetan Community. his disciples throughout his life.
For more information contact: For more information contact:
Palyul Centre at telephone 020 7359 5964
Rangdol, tel.: 0783 077 7760
Email: palyuluk@hotmail.com
tibetancommunityinbritain@gmail.com
From 12th to 14th April 2011 His Holiness
the Dalai Lama visited Ireland participating in
a conference, “Possibilities 2011 Social Forum”
in Dublin and gave public talks in Kildare and
Limerick in Ireland.
For more information contact:
Office of Tibet, telephone 020 7722 5378
Email: info@tibet.com
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 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011

TEACHING SCHEDULE OF Perth COMING EVENTS

June 19 Public Talk, the Burswood Dome
HIS HOLINESS THE DALAI LAMA A Conversation with HHDL on
This information is liable to change and you are advised to visit an official website such as www.tibet. Happiness, Life & Living - Spirituality in
com (the website of the London Office of His Holiness the Dalai Lama) in order to confirm it. the Modern World.

USA AUSTRALIA INDIA – Dharamsala, H.P. at the Main

Los Angeles, CA www.dalailamainaustralia.org Tibetan Temple
May 1: public talk at the Terrace Theater. (all Australian events except Brisbane conference) June 28 & 29: Teachings: Je Tsongkhapa’s
Secular Ethics and Meditation Melbourne Praise to the Buddha for His Teachings
www.tdling.org/hhdl2011/gstdl-weekend at the Melbourne Convention Center on Dependent Origination and an
May 2 at UCLA Royce Hall June 11 to 13 Teaching: Shantideva’s A Avalokiteshvera Permission Initiation
Public talk: What is True Wisdom Guide to the Bodhisattva’s Way of Life Contact: Snow Lotus Foundation,
Public symposium: Buddhism and June 11 Public Talk: A Conversation with Email: snowlotusfoundation@gmail.com
Neuroscience: A Discussion on Attention, HHDL on Happiness, Life & Living - Tel: +84919996858
Mental Flexibility and Compassion Karma and Reincarnation
www.dalailama.ucla.edu USA
Canberra Washington, DC - Kalachakra 2011
Minneapolis, MN June 14 Public Talk: at the Royal Theater July 6 to 16 Kalachakra for World Peace
May 8, Mariucci Arena, Uni. of Minnesota National Convention Center July 6 - 8: Preparation and consecration
www.dalailama.umn.edu A Conversation with HHDL on Happiness, of the venue, creation of the sand mandala.
Teaching: Medicine Buddha Empowerment Life & Living - Love and Forgiveness. July 9 - 11: preliminary teachings on
Public talk: Peace Through Inner Peace Brisbane at the Suncorp Piazza, Gyalsey Thokme Sangpo’s 37 Practices What Meditation Really Is — Understanding
Southbank Parklands of A Boddhisattva & Kamalashila’s The the Mind: the Key to Peace & Happiness
Fayetteville, AR
June 15: Forum No Matter What, Never Middling States of Meditation. Public Talk with Sogyal Rinpoche
May 11 at the Bud Walton Arena.
Give Up July 12: the Kalachakra Ritual Dance by
Panel discussion: Turning Swords into Plough Tuesday 10th May 7.00pm
the monks of Namgyal Monastery.
shares: The Many Paths of Non-Violence Friends’ Meeting House, Euston Road,
Sunshine Coast July 13 to 15: the Kalachakra Initiation.
Public talk: Non-Violence in the New NW1 2BJ
June 16 Teaching at the Chenresig Institute July 16: a long life empowerment and a
Century: The Way Forward Tickets: £15/£10 concession in advance
A short Buddhist teaching ceremony for the long life of His Holiness.
www.dalailama.uark.edu £18/£12 concession on the door
www kalachakra2011.com
Brisbane Available from Brown Paper Tickets on 0800
Newark, NJ
June 17 at the Brisbane Convention & FRANCE 411 8881 (24 hrs)
May 13 & 14
The Power of Non-Violence Exhibition Center August 13-15 Toulouse
Conference: Happiness and Its Causes This evening offers the opportunity to
www.newarkpeace.org at the Zenith de Toulouse
www.happinessanditscauses.com.au receive a complete introduction to the mind
Aug. 13 & 14 Teaching: Kamalashila’s The
and meditation from Sogyal Rinpoche, a
INDIA – Dharamsala, H.P. Middling States of Meditation
Public Talk: A Conversation with HHDL world-renowned Buddhist teacher from
June 3 & 4: teaching ‘Buddhism’ at Aug. 15 Public Talk: The Art of Happiness
on Happiness, Life & Living - Happiness Tibet and the author of the highly acclaimed
Upper TCV School Auditorium www.dalailama-toulouse2011.fr
and Compassion The Tibetan Book of Living and Dying.
62 63
 TIBET FOUNDATION NEWSLETTER NO. 59 • SPRING 2011
C  - continued
Tibetan Medical Consultations
Sunday 12th to Thursday 16th June 2011
Birmingham and London
As a part of Tibet Foundation’s ongoing
Tibetan Medicine Programme, Dr Tenpa
Choephel, the Principal of the Tibetan
Medical and Astrological Institute in
Dharamsala will visit UK and give
consultations.
If you are registered as a member of the
Foundation you will automatically get
detailed information nearer to the time.
For further details and appointments, please
contact our office on 020 7930 6001
His Eminence Ratna
Vajra Rinpoche
is the eldest son of His
Ho l i n e s s t h e S a k y a
Trizin, the Head of the
Sakya school of Tibetan
Buddhism. He is a master
of both the esoteric and
exoteric traditions of Buddhist philosophy
and meditation and is wellknown for the
clarity of his teachings and his superb
command of English.
A Special Teaching on Vajra Yogini
(Naro Khacho ma)
Tuesday 2nd August at 3:00pm
16a Highmoor Road, Caversham Heights,
Reading, RG4 7BN
Restrictions: Only those who have received
64
Vajra Yogini empowerment from a
qualified Sakyapa Master can attend.
Long life Initiations of Buddha Amitayu
& Haya-Griwa
Wednesday 3rd August at 2:30pm,
Victoria Hall, Reading Town Hall, Reading
RG1 1QH
Entrance fee for both programmes:
On collection: Sakya Ling members – £25
non-members – £30
By post add £3 for booking fee.
Cheques payable to Sakya Ling Buddhist
centre (UK)
For more information please contact:
Sakya Ling Tibetan Buddhist Centre,
97a Swansea Road, Reading RG1 8HA
Tel.: 01189 672 744 / 07917 464 258 /
07809 678 177
sakyaling@hotmail.com
www.sakyalingreading.co.uk
12th-14th August 2011
Hevajra cause and path empowerments
Hosted by the Sakya Thubten Ling Tibetan
Buddhist Centre, Bournemouth
The Hevajra cause and path initiations
belong to the highest Annutara Yoga
Tantra and are aprinciple deity practices of
the Lamdre. The Lamdre is at the core of
the Sakya tradition
Spaces strictly limited, please book early.
For booking and further information
contact:
Richard or Sue
Tel.: 01202-483110
richnsue51@btinternet.com
www.stl.org.uk