(en) Chushi Gangdruk, Chap. Oppression and Opposition, dans Four Rivers, Six Ranges (« quatre fleuves, six chaînes », nom désignant les régions du Kham et de l'Amdo) : « In another verbal battle, he refused to have the Tibetan flag replaced by the Chinese one on the Tibetan army barracks » (« lors d'une autre joute verbale, il refusa que le drapeau tibétain soit remplacé par son homologue chinois dans les casernes de l'armée tibétaine »).
(en) Alexander Berzin, Russian and Japanese involvement with Pre-Communist Tibet. The Role of the Shambhala Legend, The Berzin Archives, avril 2003 : « Aoki Bunkyo, a Japanese Buddhist priest, translated Japanese army manuals into Tibetan. He also helped design the Tibetan National Flag by adding to traditional Tibetan symbols a rising sun surrounded by rays. This motif comprised the Japanese cavalry and infantry flags of the day and later became the design for the Japanese Navy and Army Flag during World War II. ».
bibliotecapleyades.net
(en) The Shadow of the Dalai Lama - 3. The foundations of the Tibetan Buddhocracy : « All the other heraldic features of the flag (the colors, the flaming jewels, the twelve rays, etc.), (...) are drawn from the royalist repertoire of the Lamaist priesthood ».
books.google.com
(en) Melvyn C. Goldstein et Dawei Sherap, A Tibetan revolutionary the political life and times of Bapa Phüntso Wangye, University of California Press, (ISBN978-1-4175-4514-8, lire en ligne), pp. 174-175, 194-195.
(en) Melvyn C. Goldstein, The Snow Lion and the Dragon - China, Tibet, and the Dalai Lama, University of California Press, 1997, p. 35-36 : « China was deeply absorbed in internal issues and conflicts and too weak to challenge the Dalai Lama » (« La Chine était trop accaparée par des problèmes et des conflits internes et trop faible pour s'opposer au dalaï-lama »).
(en) Melvyn C. Goldstein, The Snow Lion and the Dragon - China, Tibet, and the Dalai Lama, University of California Press, 1997 (ISBN978-0-520-21951-9), p. 31 : « on April 12, 1912, the new Chinese republic headed by Yuan Shikai issued an edict that declared Tibet, Mongolia, and Xinjiang on equal footing with the provinces of China proper and as integral parts of the republic. Seats were set aside for Tibetans in the National Assembly and a five-colored flag was created, the black band representing Tibet. »
estovest.net
Giovanni Monastra, « Le symbole du “Yin-yang” sur les enseignes de l'Empire romain ? », Nouvelle École, 50, 1998 [ed. it. Futuro Presente, a. IV, n. 8, inverno 1996], traduit de l'italien par Philippe Baillet : « En ce qui concerne le point de l'apparition de l'iconographie du “yin-yang” au fil du temps, il faut rappeler que les premières représentations connues de ce symbole en Chine (parmi celles qui nous sont parvenues) remontent au XIe siècle ap. J.-C., même s'il est question de ces deux principes dès les Ve – IVe siècles av. J.-C. Avec la Notitia dignitatum nous sommes aux IVe – Ve siècles, donc, du point de vue iconographique, en avance de près de 700 ans sur les données en provenance de la Chine. »
(en) Wang Jiawei et Nyima Gyaincain, Le statut du Tibet de Chine dans l'histoire, China Intercontinental Press, 2003, 367 p., p. 192 : « Chaque pays du monde hisse son drapeau national à l'endroit le plus proéminent de la capitale. Si le pays avait été un vrai pays, le drapeau avec le lion des neiges aurait pu se voir souvent au Palais du Potala où en d'autres endroits très proéminents. Touefois, le Tibet ne l'avait jamais fait. »
(en) Hisao Kimura, Scott Berry, Japanese agent in Tibet: My Ten Years of Travel in Disguise, Serindia Publications Inc, 1990, (ISBN0-906026-24-5), p. 105 : « Aoki (Bunkyo), who was in Tibet from 1912 to 1916, (...) is reputed to have had a hand in the design of the Tibetan flag » (« (Aoki (Bunkyo), qui séjourna au Tibet de 1912 à 1916, est réputé avoir participé à l'élaboration du drapeau tibétain »).
(en) Wang Jiawei et Nyima Gyaincain, Le statut du Tibet de Chine dans l'histoire, China Intercontinental Press, 2003, 367 p., p. 192 : « Comment un drapeau de l'armée peut-il servir de drapeau national à la suggestion d'un étranger ?. »
(en) Wang Jiawei et Nyima Gyaincain, Le statut du Tibet de Chine dans l'histoire, China Intercontinental Press, 2003, 367 p., pp. 192-193 : « Cette condamnation força la partie indienne à dire : "Nehru invite en son nom les délégués concernés à participer à la conférence : il n'y a aucun délégué officiel". Elle révisa toutefois la carte de l'Asie. »
(en) Patricia Cronin Marcello, The Dalai Lama. A Biography, Greenwood Publishing Group, London, 2003, 173 p., p. 49, Tibetans and the World.
(en) Robert Beér, The encyclopedia of Tibetan symbols and motifs, p. 78 : « Hence the snow-lion is the national animal symbol of Tibet: it adorns Tibet's national flag, its government seals of office, its coins, banknotes, and stamps, and forms the insignia of His Holiness the Dalai Lama ».
(en) Robert Barnett et Shirin Akiner, Resistance and Reform in Tibet, Londres, C. Hurst & Co. Publishers, , 320 p. (ISBN1-85065-161-2, lire en ligne).
(en) Asia Watch Committee, Political Prisoners in Tibet, Human Rights Watch, , 71 p. (ISBN1-56432-055-3, lire en ligne), p. 5.
(en) Jennie Daley, Tibetan flag brings together several symbols, The Ithaca Journal, 11 octobre 2007, reproduit sur Phayul.com, « Today in Tibet, owning the Tibetan flag is a criminal offence » (« Aujourd'hui, au Tibet, la possession du drapeau tibétain est un délit »).
(en) Kalsang Rinchen, Monk kills self in Ragya, residents protest, Phayul.com, 21 mars 2009 : « The monastery has remained sealed and been under constant patrol of Chinese forces since March 10 this year when leaflets containing political messages were circulated and a huge Tibetan national flag hoisted atop the main prayer hall of the monastery. Several monks of the monastery were detained in the monastery which has since been completely locked down. Security forces claimed to have found a Tibetan national flag and political leaflets from Tashi’s room, the source said. [...] Tashi Sangpo, a monk of Ragya monastery threw himself in Machu river today after banned Tibetan national flag and leaflets were allegedly found in his room. »
Le gouvernement chinois publie régulièrement des livres blancs sur le Tibet. Ils sont considérés par le sinologue François Danjou comme des documents de propagande, et non une source d’information objective. François Danjou, « Livre blanc sur le Tibet », 9 octobre 2008.
(en) Jamyang Norbu, Independent Tibet: Some facts, February 2009 : « The flag was probably too new and unknown to appear in the very first flag issue (1917) ».
rbvex.it
(it) Roberto Breschi, « Bandiere Passato e Present » (consulté le ); citation : « sembra che da circa il 1912 al 1920 fosse sporadicamente alzata la vecchia bandiera imperiale cinese ».
(en) Heinrich Harrer, Seven Years in Tibet, édition Putnam de 1997 : « The dalai Lama had an escort of forty nobles and a guard of some two hundred picked soldiers with machine guns and howitzers. (...) The flags denoted the presence of the ruler. »
(en) Heinrich Harrer, Seven Years in Tibet, édition Putnam de 1997, chap. Tibet is invaded : « (...) new troops were raised, parades and military exercises were carried out, the Dalai Lama himslf consecrated the army's new colors. »
Sur la foi d'un document émanant de la Bibliothèque des ouvrages et archives tibétains à Dharamsala et expliquant le symbolisme du drapeau, Amy Heller ((en) Historic and Iconographic Aspects of the Protective Deities Srung-ma dmar-nag, in Amy Heller reader, p. 491, note 81) parle, pour sa part, de deux divinités protectrices, l'une rouge et l'autre noire : « Tibetan National Flag. Library of Tibetan Works and Archives, Dharamsala, 1980 (no author, no pagination). In the section 'grel-bshad: rigs kyi kha-dog dmar-po dang / nam-mkha'i kha dog sngo-nag spel-bas ring-nas 'go-ba'i lha-srung dmar-nag gnyis kyis bstan srid srung skyong gi 'phrin las g.yel med du sgrub pa mtshon. Translation in the section 'Explanation of the symbolism of the Tibetan National Flag, no. 3': "The alternating red colour of the peoples and the dark blue color of the sky symbolise the unrelentless accomplishments of the virtuous conduct to guard and protect the spiritual and secular rule enacted by the two protector-deities, one red and one black, who have safeguarded from old." Although no author is named, on the frontespiece of the brochure one reads "Authorized and approved by the Kashag of H. H. the XIV Dalai Lama." It is interesting to note the translation "two protector deities, one red and one black, who have safeguarded from old" for 'go-ba'i lha-srung dmar-nag gnyis, which we understand to refer to the srung-ma dmar-nag as the 'go-ba'i lha, i.e. inherent protective deities, body gods (presumably of H. H. the Dalai Lama). On the role of the 'go-ba'i lha, cf. R. A. Stein, La Civilisation tibétaine. Paris, 1981, pp. 195-198. »
(en) Loa Iok-sin, Tibet representative plays down comments, Taipei Times, July 31, 2009 : « Tibetans were not a unified people throughout history and the concept of a sovereign state in the modern sense never existed in the minds of Tibetans before the Chinese invaded Tibet in the 1950s. »
« The Tibetan national flag is not an exile Tibetan invention. It has, in its various incarnations down the centuries, become a part of the Tibetan identity » (« Le drapeau national tibétain n'est pas une invention des Tibétains en exil. Il est devenu, sous ses diverses incarnations dans les siècles passés, partie intégrante de l'identité tibétaine »), dans « CTA's Response to Chinese Government Allegations: Part Four »
(en) Report of Austrian Delegation of Legal Experts to China and Tibet (1992), Tibet Justice Center : « (...) the showing of a Tibetan flag, is considered a counter-revolutionary offence. Such persons, (...), are dealt with as separatists » (« (...) parader un drapeau tibétain est considéré comme un délit contre-révolutionnaire. Les contrevenants (...) sont jugés comme séparatistes ».
(en) Barry Sautman, “All that Glitters is Not Gold”: Tibet as a Pseudo-State, in Maryland Series in Contemporary Asian Studies, No 3-2009 : « A US international law scholar who studied Tibet’s “declarations of independence” found they were not political-legal declarations at all, but merely the 13th Dalai Lama’s affirmations that the mchod-yon (priest-patron) relationship between Dalai Lamas and Chinese emperors had been extinguished due to the end of the empire (note : Alfred P. Rubin, “Tibet’s Declarations of Independence,” AJIL 60 (1966):812-814 and Rubin, “A Matter of Fact,” AJIL 60 (1966):586 ».
(en) The Status of Tibet, sur le site tibet.com : « After returning to Lhasa, the Thirteenth Dalai Lama issued a proclamation reaffirming the independence of Tibet on 14 February 1913 ».
wiley.com
www3.interscience.wiley.com
(en) Abstract : « The Kuomintang solemnly declares that the right of self-determination is recognised for all the nationalities inhabiting China; following the victory of the revolution over the imperialists and militarists there will be established a free and united (formed on the basis of a voluntary union of all nationalities) Chinese republic ».
worldcat.org
(en) Henry G. Wandesforde Woodhead, The China year book, Shanghai, North-China Daily News & Herald, (OCLC14806411), p. 149
xinhuanet.com
news.xinhuanet.com
(en) « Tell you a true Tibet - "Origins of so-called Tibetan independence" », Le Quotidien du Peuple : « At the "Asian Relations Conference" held in New Delhi in March 1947, the British imperialists plotted behind the curtains to invite Tibetan representatives and even identified Tibet as an independent country on the map of Asia in the conference hall and in the array of national flags. The organizers were forced to rectify this after the Chinese delegation made serious protests. »
