(en) Kenneth Conboy and James Morrison, The CIA's Secret War in Tibet, the University Press of Kansas, version en ligne, chapitre Prodigal Son : « Torn over his future, the twenty-one-year-old monarch had already departed Calcutta on 22 January for Kalimpong, which by then was home to a growing number of disaffected Tibetan elite. Once there, he did what Tibet's leaders had done countless other times when confronted with a hard decision: he consulted the state oracle. Two official soothsayers happened to be traveling with his delegation; using time-honored -- if unscientific -- methods, the pair went into a trance on cue and recited their sagely advice. Return to Lhasa, they channeled ».
(en) Loralie Froman, « Dissident Buddhists Challenge Dalai Lama's Edicts »(Archive.org • Wikiwix • Archive.is • Google • Que faire ?) (consulté le ), JINN MagazinePacific News Service(en), 5 mai 1998 : « For many years the Dalai Lama, himself a follower of the Gelupga, worshipped Shugden, but in the mid-1970s he began to speak against the deity. In 1996, the Dalai Lama said Shugden followers were a "spirit worship" cult that threatened the health and cause of Tibet. »
Ofer Shelah, « Le Dalaï Lama en Israël »(Archive.org • Wikiwix • Archive.is • Google • Que faire ?) (consulté le ), Yediot Aharonot, 17 février 2006 ; traduction, Cécile Pilverdier, Un écho d’Israël : « Mais c’est pour parler de notre problème que le Dalaï Lama vient cette fois-ci en visite […] trop tôt pour dire si Israël doit parler avec le Hamas, mais il faut respecter le fait que le Hamas est monté au pouvoir par des élections démocratiques. « Je m’adresse à eux et je dis au Hamas que la violence n’obtiendra rien. ». »
(en) Hong Xiaoyong, China Did Well by Tibet, The Straits Times (Singapour), 23 avril 2008, reproduit sur AsiaoneNews : « The Dalai Lama sent a telegram to Chairman Mao Zedong to express his support for the agreement and his determination to implement it ».
(en-GB) Rajini Vaidyanathan, « The Dalai Lama on Trump, women and going home », sur bbc.com, (consulté le ), But the world's most famous refugee has some surprising views on immigration. [...] A controversial viewpoint, and a reminder that while the Dalai Lama is a spiritual figurehead he is also a politician with views and opinions like everyone else.
books.google.com
(en) A. Tom Grunfeld, The Making of Modern Tibet, An East Gate book, 2e édition 2, M.E. Sharpe, 1996, 352 p. (ISBN1563247143 et 9781563247149) : « When a new Dalai Lama is found, or chosen […], his family is immediately ennobled, a custom that served to anchor the Dalai Lama to the existing system. […] ».
The Dalai Lama’s Little Book of Inner Peace, HarperCollins Publishers, , 400 p. (ISBN978-0-00-751752-7, lire en ligne), p. 7 : « My mother remembers very clearly that as soon as I arrived in Lhasa, I said that my teeth were in a box, in a particular room of the Norbulingka (the summer palace). When the box was opened, it was found to contain a set of teeth, which had belonged to the 13th Dalai Lama. »
(en) Stephan Talty, Escape from the Land of Snows : The Young Dalai Lama's Harrowing Flight to Freedom and the Making of a Spiritual Hero, Crown/Archetype, , 320 p. (ISBN978-0-307-46097-4, lire en ligne), p. 32–33 : « He was a strong-willed boy more interested in concocting elaborate war games than anything else. He was almost worryingly obsessed with gadgets, war machines (challenging his keepers to make tanks and airplanes out of balls of tsampa dough), military drills, and dangerous stunts [...]. He hadn't yet overcome his legendary temper, either. After losing a game to his sweepers (who swept the gleaming floors of the palace clean), His holiness would sometimes stand and glower at them, literally shaking with rage. »
(en) Tibetan Population in China: Myths and Facts Re-examined, Yan Hao (Institute of Economic Research, State Department of Planning Commission, Pékin), p. 20, note 21 : « See also the footnote in Warren Smith, Tibetan Nation: A History of Tibetan Nationalism and Sino-Tibetan Relations (Westview Press, Boulder, 1996), p. 451, which claims that the figures reportedly come from a secret 1960 PLA document captured by the Tibetan Resistance in 1966, and were published first by a Tibetan Buddhist organisation in India in 1990. It is said that 87,000 enemies were eliminated in the original document, and Smith believes that `eliminated’ does not necessarily mean killed. However, it is hard to understand why it took 6 years for the PLA document to be captured, and 30 years for it to be published. It is also highly unlikely that a resistance force could ever exist in Tibet as late as in 1966 ».
Melvyn C. Goldstein, The Snow Lion and the Dragon, University of california Press, 1997, p. 61 : « [...] China, in points 3, 4, 7, and 11, agreed to maintain the Dalai Lama and the traditional political-economic system intact until such time as the Tibetans wanted reforms. Point 7. The religious beliefs, customs, and habits of the Tibetan People shall be respected, and lama monasteries shall be protected. The Central Authorities will not effect a change in the income of the monasteries. Point 11. In matters related to various reforms in Tibet, there will be no compulsion on the part of the central authorities. The local government of Tibet should carry out reforms of its own accord, and when the people raise demands for reform, they shall be settled by means of consultation with the leading personnel of Tibet. »
(en) Tibetan Buddhism, 16 juin 2004, Embassy of the People's Republic of China in Switzerland : « The current Dalai Lama was enthroned in the Potala Palace on February 22, 1940, during a ceremony presided over by Wu Zhongxin, minister of the Commission for Mongolian and Tibetan Affairs of the nationalist government of the Republic of China (1911-49) ».
(en) Willem van Kemenade, Don't let Tibet issue derail EU-China relations, Clingendael Netherlands Institute of International Relations : « The Dalai Lama is a prominent religious leader, but only of six million Buddhists. He deserves respect, but he is not a head of state ».
(en) Tibet in China's Diplomacy: The Implications of the Trojan Horse Hypothesis, mémo observatoire Chine 2016 / 2017, ASIA CENTRE / DGRIS : « Over the last 15 years, meetings between the Dalai Lama and National Presidents have significantly decreased (from 9 in 2000 to 1 in 2014), as have meetings with Foreign Ministers (4 in 2000, 1 in 2014). »
deseretnews.com
(en) Dalai Lama predicts big changes in China, Deseret News, 6 october 1989 : « The dalai lama [...] predicted that the leadership in China may soon change. [...] Tibet exiled god-king, 54-year-old Tenzin Gyatso, said at a news conference Thursday: "I think within five to ten years there will be positive changes (in China)". »
dialogueireland.org
Dialogue Ireland, « Briefing document on Sogyal Rinpoche », sur dialogueireland.org (consulté le ) : « In 1994 the Tibetan Buddhist leader the Dalai Lama hosted a conference for Western Buddhist teachers. One of the items on the agenda was how to deal with the increasing number of charlatans posing as qualified gurus who were using their positions of power to inflict physical and mental abuse on unwitting disciples: a question prompted in part by Sogyal Rinpoche’s ‘enlightened activities’. The Dalai’s advice? ‘Criticize openly,’ His Holiness declared. ‘That’s the only way. If there is incontrovertible evidence of wrongdoing, teachers should be confronted with it. They should be allowed to admit their wrongs, make amends, and undergo a rehabilitation process. If a teacher won’t respond, students should publish the situation in a newspaper, not omitting the teacher’s name,” His Holiness said. “The fact that the teacher may have done many other good things should not keep us silent.” Again, in 2001, when answering a similar question, he advised potential converts to check a guru’s qualifications carefully; ‘The best thing is,‘ the Dalai Lama said, ‘whenever exploitation, sexual abuse or money abuse happen, make them public. »
(en) Barry Sautman, "Vegetarian between Meals": The Dalai Lama, War, and Violence, Positions: east asia cultures critique 2010 18(1): 89-143, Duke University Press, extrait du résumé : « This essay interrogates the ubiquitous representation of the Dalai Lama as an apostle of nonviolence. It argues that while he urges nonviolence in general, the Dalai Lama has supported a number of wars, especially those of India and the United States, the Tibetan exiles' two chief patrons. Western political elites and media have reciprocated by making a major contribution to the construction of the Dalai Lama's pacifistic persona ». L'article dans sa totalité est consultable ici.
(en) Barry Sautman, "Vegetarian between Meals": The Dalai Lama, War, and Violence : « his compassion has been largely disconnected from specific, major struggles of the oppressed. The primary examples considered here are the fight against apartheid in South Africa and the struggle against the occupation of Palestinian lands. »
ens-newswire.com
(en) Dalai Lama: Kentucky Fried Chicken Not Good for Tibet, Environment News Service, New Delhi, India, 25 juin 2004 : « the exiled Tibetan leader says that "your corporation's support for cruelty and mass slaughter violate Tibetan value". »
(en) Daily News, 14 mai 1998, FAS News : « The spiritual head of the Tibetan community the Dalai Lama has on the other hand urged India not to be pressurised by developed nations to halt its nuclear programme. The winner of the Nobel Peace Prize said in Madison, USA that with the tests, India has proved that it is no longer an underdeveloped nation and it should have the same access to nuclear weapons as developed countries. Although the Dalai Lama stressed that he continues to work for peace and nuclear disarmament, he said that developed nations should not tell third world countries what do with their weapons. »
fmprc.gov.cn
(en) Tibet - Its Ownership and Human Rights Situation, 11-11-2004, Permanent Mission of the People's Republic of China to the United Nations Office at Geneva…, en part. le chapitre 'Tibetan Independance' Brooks No Discussion (Pas question de discuter de l'« Indépendance du Tibet »).
Ethnie tibétaine tant du côté maternel que paternel, selon les sources tibétaines, chinoises et occidentales (par exemple Sam van Schaik, Tibet: A History, London and New York, Yale University Press, 2011, p. 117, Mary Craig, Kundun: une biographie du dalaï-lama et de sa famille, préface du 14e dalaï-lama, traduction François Vidonne, Presses du Châtelet, 1998, (ISBN2911217330), p. 41 : « La nouvelle famille de Sonam Tsomo était de pure source tibétaine ... », Elliot Sperling, (en) A Note on the Chi-kyā Tribe and the Two Qi Clans in Amdo, in Les habitants du Toit du monde : études recueillies en hommage à Alexander W. Macdonald, Samten Karmay et Philippe Sagant, Eds. (Nanterre: Société d'ethnologie), 1997, p. 111-124 : « The Chi-kyā tribe of the area around the famous monastery of sKu-'bum is the larger entity to which the family of the fourteenth Dalai Lama belongs. Family tradition holds it to be one of the constituent units within the greater groups known as the "Six Tribes of sKu-'bum" (Tib. sKu-'bum tsho-drug) (...) The Chi-kya nang-so, described in our Chinese sources as Tu, was lord over the Tibetan Chi-kya sde-ba associated with sKu-‘bum. But the ethnic melange that this represents does not end at this point, for in recent times many of the Tibetan groups in this area, including the Chi-kya Stag-mthser sde-ba, had already adopted the Xining dialect of Chinese as their primary language- such is also the case mong many of the Tibetan clans that one finds between Xining and the pass at Ri-bo nya-zla, some seventy-five km to the west. All of these groups consider themselves (and are considered by those around them) Tibetan, not on the basis of language, but on the basis of a variety of other factors, including an avowed lineage of descent from Tibetan predecessors and participation in the Tibetan culture and civilization of the region, as manifested by long historical association such as those of the Chi-kya sde-ba with SKu-‘bum. » et Thomas Laird), à l'exception de Nathan W. Hill qui décrit le 14e dalaï-lama comme monguor, (en) Nathan Hill, compte rendu de Sam Van Schaik's Tibet: A History, xxiii, 324 pp., Yale University Press, London and new York, 2011, in Bulletin of the School of Oriental and African Studies, University of London, 75 (1), p. 190-192. : « the remark that "Yonten Gyatso ... remains the only non-Tibetan to have held the role of Dalai Lama" (p. 177) presents a Monpa (sixth Dalai Lama), and a Monguor (fourteenth Dalai Lama) as Tibetan although neither spoke Tibetan natively. » (Pour finir, la remarque selon laquelle « Yonten Gyatso... reste le seul non-Tibétain à avoir exercé la fonction de dalaï-lama » (p. 177) présente un Monpa (le sixième dalaï-lama) et un Monguor (le 14e dalaï-lama) comme Tibétains alors que ni l'un ni l'autre ne parlait le tibétain comme langue maternelle »); (Nathan Hill, spécialiste de l'Asie et des langues sino-tibétaines, voir http://www.soas.ac.uk/staff/staff46254.php.
Patrick French Tibet, Tibet: A Personal History of a Lost Land, p. 41 : « The Dalai Lama's great-uncle and elder brother were important reincarnate lamas in Amdo, his uncle was financial controller of nearby Kumbum monastery, and the region's notoriously brutal Muslim warlords, Ma Bufang - who was personally instrumental in choosing the Dalai Lama - turned out to be a friend of his mother's family ».
(en) Gyalo Thondup et Anne F. Thurston, The Noodle Maker of Kalimpong : The Untold Story of the Dalai Lama and the Secret Struggle for Tibet, Public Affairs, , 384 p. (ISBN978-1-61039-290-7, OCLC908632795, lire en ligne), p. 7« my great uncle, Taktser Rinpoche ».
Raphaël Liogier, À la rencontre du dalaï-lama, p. 39 : « dans une famille de fermiers relativement pauvre mais indépendante. Même pauvre, une famille indépendante se situe déjà à un niveau honorable dans un pays qui n'avait pas aboli à l'époque (dans les années 1930) le pouvoir féodal ».
Dans ses mémoires parues en 2015, ce dernier qualifie sa famille de « relativement aisée » : « Our house was one of the best in the village, with three separate courtyards. By the time I was born (en 1928), we were among the most prosperous families in the village. The horses were important to my father, a major source of my family’s wealth. He made a good living buying and selling horses. Relatively well-off families such as my own had no trouble paying taxes, but many of the poorer families in our area, were so deeply in debt that they had no way to pay » (The Noodle Maker of Kalimpong: The Untold Story of the Dalai Lama and the Secret Struggle for Tibet, by Gyalo Thondup, Anne F. Thurston, PublicAffairs, 2015, 384 p., p. 25).
(en) Melvyn C. Goldstein, William R. Siebenschuh, Tashi Tsering, The Struggle for Modern Tibet: The Autobiography of Tashi Tsering, traduit sous la responsabilité de Melvyn C. Goldstein et de William Siebenschuh, An East Gate book, Édition illustrée, M.E. Sharpe, 1999, 207 pages (ISBN0765605090 et 9780765605092), en part. p. 58 : « In 1950, when it had seemed like a Chinese invasion was imminent, the Dalai Lama's substantial stocks of gold and silver had been transported out of the country to safety in Sikkim ».
(en) Victor Chan, TIBET. Le guide du pèlerin, Éditions Olizane, 1998, (ISBN2880862175 et 9782880862176), p. 195, « De 1954 à 1956, le quatorzième dalaï-lama fit construire au nord du Chensel Potrang un nouveau palais qu'il baptisa Takten Migyûr Potrang, nom signifiant que le bouddhisme est éternel et immuable. Ce fut la dernière construction majeure du Norbu Lingka », p. 201-204, chap. Norbu Lingka : Le complexe du Takten Migyür Potrang : « Construit par le quatorzième dalaï-lama entre 1954 et 1956, le nouveau palais (Potrang Sarpa, également connu sous le nom de Takten Migyür Potrang (« palais à jamais indestructible ») ».
(en) Charles Hadfield, Jill Hadfield, ‘’A Winter in Tibet’’, Impact, 1988, 226 p., p. 30 : « In the fifties, a new Summer Palace was built, an elegant two-story country house in mixed modern and Tibetan style. »
(en) Zedong Mao et Laifong Leung, The Writings of Mao Zedong, 1949-1976 : January 1956-December 1957, , 912 p. (ISBN978-0-87332-392-5, lire en ligne), p. 170.
John W. Garver, The Sino-American Alliance: Nationalist China and American Cold War Strategy in Asia}, M.E. Sharpe, 1997, 312 p., p. 175 (The Lhasa Uprising) : « once the decision to flee had been made, the CIA provided extensive assistance in its execution. U.S.-trained Khampas joined the Dalai Lama's entourage and maintained radio contact with the CIA station in Dacca. The CIA planned the escape route using its now-excellent maps of Southern Tibet. CIA aircraft also air-dropped food and fodder, guns and ammunitions, for the Dalai Lama's entourage. »
Jacques Chirac, Le temps présidentiel, 2e volume de ses mémoires, 2001 (livre électronique Google, n. p.) : « En 1959, il y a eu une révolte au Tibet, et Mao a dit : "Laissons le dalaï-lama partir". En fait, nous savions que cette révolte allait se produire, et nous savions que le dalaï-lama cherchait à s'enfuir. Nous avons laissé faire, c'était prémédité ».
(en) Anne F. Thurston, Gyalo Thondup, The Noodle Maker of Kalimpong, Rider, 2015, 353 pages, page 315, p. 281[Passage problématique]. « What to make of the differences between Gyalo Thondup's personal account and those of his deputy Lhamo Tsering? [...] Gyalo Thondup is prepared to believe that the differences are simply an instance of Lhamo Tsering both overinterpreting and not fully understanding what was happening at the time. »
(en) Dagmar Bernstorff, Hubertus von Welck, Exile as challenge: the Tibetan diaspora, Éditeur Orient Blackswan, 2003, (ISBN8125025553), p. 127-128 : « His Holiness plays a very important, effective role in keeping with the Charter. But he has several times announced his withdrawal. That is his wish. However to implement his wish as the first step the Charter has to be to amended. But now already His Holiness delegates his power more and more to the kashag and therefore he doesn't like us to report to him and take his approval on each and every decision. »
(en) Robert Thurman, Why the Dalai Lama Matters: His Act of Truth as the Solution for China, Tibet, and the World, Simon and Schuster, 2008 (ISBN1582702209 et 9781582702209), p. 82 : « His Holiness had just come to Oslo from Berlin where he visited the wall that was beginning to come down. He was excited about the outbreak of freedom occurring through the nonviolent opening up of the Soviet Union and the gentle and joyous velvet revolution in Eastern Europe. He was also in touch with Nelson Mandela, urging him on in the conversion of the African National Congress to nonviolence ».
(en) Loralie Froman, « Dissident Buddhists Challenge Dalai Lama's Edicts »(Archive.org • Wikiwix • Archive.is • Google • Que faire ?) (consulté le ), JINN MagazinePacific News Service(en), 5 mai 1998 : « For many years the Dalai Lama, himself a follower of the Gelupga, worshipped Shugden, but in the mid-1970s he began to speak against the deity. In 1996, the Dalai Lama said Shugden followers were a "spirit worship" cult that threatened the health and cause of Tibet. »
Ofer Shelah, « Le Dalaï Lama en Israël »(Archive.org • Wikiwix • Archive.is • Google • Que faire ?) (consulté le ), Yediot Aharonot, 17 février 2006 ; traduction, Cécile Pilverdier, Un écho d’Israël : « Mais c’est pour parler de notre problème que le Dalaï Lama vient cette fois-ci en visite […] trop tôt pour dire si Israël doit parler avec le Hamas, mais il faut respecter le fait que le Hamas est monté au pouvoir par des élections démocratiques. « Je m’adresse à eux et je dis au Hamas que la violence n’obtiendra rien. ». »
(en) Colin Mackerras(en), Tibet studies in Australia, Hong Kong and Singapore, in Asian Ethnicity, Vol. 12, Issue 3, 2011, Special Issue: Tibetan Studies in Comparative Perspective, pp. 265-283, disponible sur le site du Griffith Asia Institute, Griffith University, Queensland, Australia, 37 p., en part. pp. 14-17 [PDF] : « On the subject of the Dalai Lama himself, Sautman is extremely critical. For instance, he claims that amid support for non-violence, the Dalai Lama has regularly supported war conducted by his patrons the United States and India ».
hindu.com
(en) Progress of Tibet, The Hindu, Thursday, October 28, 2004 : « Reconstruction work in Tibet had already started, and some improvement in the condition of living of the people had been effected. "The people are happy since the liberation." ».
(en) Jamyang Norbu, Untangling a mess of petrified noodles, in Shadow Tibet, 29 juin 2016 : « The story of the Dalai Lama’s family being of humble peasant stock is, of course, the prevailing myth, but in actuality they were prosperous farmers and landowners with political connections to the KMT/Muslim warlord ruler of Amdo. [...] The Royal Mother told her granddaughter that the Sining warlord Ma Bufang was a family friend [...] ».
johannhari.com
(en) Johann Hari, « Dalai Lama interview », The Independent, (lire en ligne) : « In the brief years he was in charge of Tibet, in uneasy alliance with the Chinese, the Dalai Lama instituted major reforms of his own. He established an independent judiciary and abolished inheritable debt, which was, he explains, "the scourge of the peasant and rural community", trapping them in servitude to the aristocracy ».
jsonline.com
www3.jsonline.com
(en) Nancy Stohs, Dalai Lama digs into veal, pheasant, 2007JSOnline (Milwaukee Journal Sentinel), 15 mai 2007 : « He pretty much lapped up every single plate that he had put in front of him […]. With all due respect, "he chowed down" ».
« « Projet Pegasus » : faute de pouvoir espionner le dalaï-lama, dépourvu de smartphone, l’Inde mise sur son entourage », Le Monde.fr, (lire en ligne)
Harold Thibault, « Pour le dalaï-lama, il y a trop de réfugiés en Europe », Le Monde, (lire en ligne).
Un projet de loi anti-conversion inquiète les chrétiens du royaume himalayen (extrait du Bulletin EDA no 534), Églises d'Asie de l'Agence d'information des missions étrangères de Paris, 25 août 2010. D'après le site Églises d'Asie, le gouvernement bhoutanais, fin juillet 2010, a soumis au Parlement un projet de loi visant à interdire toute « utilisation de la contrainte ou d’une quelconque forme de séduction » dans le but de faire changer de religion un citoyen du pays. Cette loi punirait d’un à trois ans de prison les contrevenants. Cette proposition de loi s’appuie sur l’article 463 du code pénal bhoutanais qui déclare « coupable de prosélytisme [toute personne] ayant usé de coercition ou de tout autre moyen, afin de convertir un individu d’adhérer à une autre foi ou croyance que la sienne » (Kuensel, organe de presse du gouvernement, 9 juillet 2010).
(en) Allen Johnson Jr., GGun Locks, Beignets and the Dalai Lama, New Orleans Magazine , 1er octobre 2013 : « Five days after the Mother’s Day parade shooting left 20 people injured in New Orleans, the search for solace and answers is distinctively local. […] The monk then turned serious, addressing a divisive American topic: gun control. “The one thing I tell the people: the real ‘gun control’ starts from here,” the Dalai Lama says, pointing toward his heart. “We must educate. Human beings’ basic condition is moral compassion.” ».
(en) Wang Lixiong, Reflections on Tibet, in New Left Review, 14, mars-avril 2002 : « On their arrival at Beijing railway station they were met by Zhou Enlai and Zhu De, while Deng Xiaoping personally checked their living quarters and Mao Zedong received and hosted several dinner parties for them. The Dalai Lama, just nineteen, was made a Vice-Chairman of the Standing Committee of the National People’s Congress and the Panchen Lama, even younger, nominated a Standing Committee member ».
newsweek.com
(en) Murder In A Monastery, Newsweek, 5/4/97 "Now Indian police believe the murders were committed by an obscure Buddhist sect that takes its name and inspiration from a minor but ferocious Tibetan deity: the Dorje Shugden.".
Le dalaï-lama : « Je suis un marxiste en robe bouddhiste. », Interview du dalaï-lama, Le Nouvel Observateur, 24 juin 2008, « Seul compte l’argent. La corruption à tous les niveaux en découle. Et aussi toutes sortes de situations malsaines et d’exploitation. Comme le travail des enfants. Les enfants des campagnes sont réellement exploités. C’est impensable que dans ce pays socialiste dirigé par un parti marxiste, de telles choses se produisent. Le fossé entre riches et pauvres est impensable. Il m’arrive parfois de penser que je suis plus marxiste qu’eux. (Rire) Un marxiste en robe bouddhiste. »
(en) Hal Bernton, Dalai Lama urges students to shape the world, The Seattle Times, 15 mai 2001 : « […] yesterday to 7,600 Oregon and southwest Washington high-school students […] During a lengthy talk lasting more than an hour, he returned again and again to that theme as he urged students to break cycles of violence that can poison their lives and schools. […] His message resonates in an era when schools must be on guard against violent acts by gun-toting students. Included in the audience were some 35 students from Thurston High School in Springfield, Ore., where Kip Kinkel went on a May 1998 rampage in which his parents and two students were killed and 24 other students were wounded. […] One girl wanted to know how to react to a shooter who takes aim at a classmate. The Dalai Lama said acts of violence should be remembered, and then forgiveness should be extended to the perpetrators. But if someone has a gun and is trying to kill you, he said, it would be reasonable to shoot back with your own gun. Not at the head, where a fatal wound might result. But at some other body part, such as a leg ».
(en) Jonathan Mirsky, « Tibet : the CIA's Cancelled War », The New York Review of Books, 9 avril 2013 : « According to Knaus, starting in the late 1950s, the Agency paid the Dalai Lama $15,000 a month. Those payments came to an end in 1974. »
(en) Dalai Lama Predicts Change for China, The New York Times, 9 décembre 1999 : « Tibet's exiled leader, the Dalai lama, predicted the end of totalitarian rule in China. [...] He is in Cape Town to attend a conference of the World Parliament of Religions ».
(en) Loralie Froman, « Dissident Buddhists Challenge Dalai Lama's Edicts »(Archive.org • Wikiwix • Archive.is • Google • Que faire ?) (consulté le ), JINN MagazinePacific News Service(en), 5 mai 1998 : « For many years the Dalai Lama, himself a follower of the Gelupga, worshipped Shugden, but in the mid-1970s he began to speak against the deity. In 1996, the Dalai Lama said Shugden followers were a "spirit worship" cult that threatened the health and cause of Tibet. »
Fabienne Jagou, La politique religieuse de la Chine au Tibet, Revue d’études comparatives Est-Ouest, 2001, Volume 32, Numéro 32-1, pp. 29-54 : « En janvier 1956, Pékin envoya quinze divisions (soit 150 000 hommes) dans le Khams pour mater la rébellion. Suivront deux années de terreur dans les provinces du Khams et de l'A-mdo. À Lhasa, les réfugiés affluaient et les témoignages malheureux circulaient. La même année, la « Commission préparatoire pour la création de la Région autonome du Tibet » fut créée. Le gouvernement tibétain perdait petit à petit ses pouvoirs. Le 10 mars 1959, le 14e Dalaï Lama quitta précipitamment le Tibet. La majorité des membres de son gouvernement et les principaux hiérarques religieux (à l'exception du 10e Panchen Lama) prirent eux aussi le chemin de l'exil. »
Interview with the Dalai Lama, The Progressive (January 2006), scroll to Question: Apart from Buddhism, what are your sources of inspiration? The Dalai Lama: Human values.
(en) Manas Paul, Phantom Warriors of 1971, Unsung Tibetan Guerrillas, 20 décembre 2010, « The Dalai Lama [...] and his Dharamshala officials always maintained a distance from them neither supporting nor opposing the Indian initiative. »
(en) Enzo Di Matteo, Dalai Lama bombs on world peace, 16-22 juillet 1998, reproduit sur World Tibet News ; également Claude Arpi, The Phantoms of Chittagong, Rediff.com, 8 janvier 2003 : « I think nuclear weapons are too dangerous. Therefore, we have to make every effort for the elimination of nuclear weapons. However, the assumption of the concept that few nations are OK to possess nuclear weapons and the rest of the world should not -- that's undemocratic... India should not be pressured by developed nations to get rid of its nuclear weapons. »
(en) Ngapoi Ngawang Jigmi, On the 1959 Armed Rebellion, in China Report, août 1988, vol. 24, p. 377-382 : « (...) on the question of the 1959 armed rebellion, it is sometimes still claimed that an invitation to the Dalai Lama to attend a performance in the auditorium of the Tibetan Military Command was a 'plot' to 'kidnap' him and other Tibetan leaders and take them by plane to other parts of China, and that in these circumstances armed rebellion was justified as a way to protect him. This runs completely counter to the facts (...). I am an eyewitness to the events of 10 March 1959. It was actually the Dalai Lama himself who wanted to attend a performance at the auditorium of the military command ».
jhp.sagepub.com
Aum Shinrikyo and Spiritual Emergency, Yoshiyuki Kogo, Peak-Experiences Among Japanese Youth, Journal of Humanistic Psychology, 1 octobre 2007, 47: 524-540 : « The Dalai Lama, however, recalls giving Asahara no special mission» [4].
(en) History Leading up to March 10th 1959, 7 septembre 1998, récupéré via wikiwix sur l'ancien site du Bureau du Tibet de Londres (tibet.com), ICT précise que ce document a pour auteur Tseten Samdup Chhoekyapa : [1] : « Thousands of their monks were either killed on the spot, transported to the city to work as slave labour, or deported. »
(en) Tenzin Gyatso, Guidelines for Future Tibet Policy (26 février 1992), savetibet.org : « the Chinese leadership will have no alternative but to abandon their rigid policy and come to the negotiating table to find a peaceful solution to the question of Tibet. It will not be long before the Chinese find themselves compelled to leave Tibet. »
(en) Barry Sautman, "Vegetarian between Meals": The Dalai Lama, War, and Violence, Positions: east asia cultures critique 2010 18(1): 89-143, Duke University Press, extrait du résumé : « This essay interrogates the ubiquitous representation of the Dalai Lama as an apostle of nonviolence. It argues that while he urges nonviolence in general, the Dalai Lama has supported a number of wars, especially those of India and the United States, the Tibetan exiles' two chief patrons. Western political elites and media have reciprocated by making a major contribution to the construction of the Dalai Lama's pacifistic persona ». L'article dans sa totalité est consultable ici.
Réponse du ministère des Affaires étrangères à une question écrite n° 11393 de M. Gilbert Chabroux (Rhône - SOC), publiée dans le JO Sénat du 13/05/2004, page 1028 ; reproduite sur senat.fr, Situation du Tibet, 12e législature : « L'assemblée générale des Nations unies, en accueillant en 1971 la Chine en son sein, n'a pas contesté la souveraineté de Pékin sur le Tibet. Cette souveraineté a d'ailleurs été admise par la totalité des États ayant engagé depuis 1949 des relations diplomatiques avec la Chine ».
Ursula Bernis, Exiled from Exile, 1996-1999, Dorje Shugden Devotees Charitable & Religious Society : « the preamble states the nature of the government to be the union of religious and political affairs in continuity with the Ganden Potang government of Tibet established by the Fifth Dalai Lama in 1642. The Dalai Lama continues to be its unelected head and the political system remains without institutionalized opposition. […] The effort to democratize has not extended to separate the domains of religion and politics ».
soas.ac.uk
Ethnie tibétaine tant du côté maternel que paternel, selon les sources tibétaines, chinoises et occidentales (par exemple Sam van Schaik, Tibet: A History, London and New York, Yale University Press, 2011, p. 117, Mary Craig, Kundun: une biographie du dalaï-lama et de sa famille, préface du 14e dalaï-lama, traduction François Vidonne, Presses du Châtelet, 1998, (ISBN2911217330), p. 41 : « La nouvelle famille de Sonam Tsomo était de pure source tibétaine ... », Elliot Sperling, (en) A Note on the Chi-kyā Tribe and the Two Qi Clans in Amdo, in Les habitants du Toit du monde : études recueillies en hommage à Alexander W. Macdonald, Samten Karmay et Philippe Sagant, Eds. (Nanterre: Société d'ethnologie), 1997, p. 111-124 : « The Chi-kyā tribe of the area around the famous monastery of sKu-'bum is the larger entity to which the family of the fourteenth Dalai Lama belongs. Family tradition holds it to be one of the constituent units within the greater groups known as the "Six Tribes of sKu-'bum" (Tib. sKu-'bum tsho-drug) (...) The Chi-kya nang-so, described in our Chinese sources as Tu, was lord over the Tibetan Chi-kya sde-ba associated with sKu-‘bum. But the ethnic melange that this represents does not end at this point, for in recent times many of the Tibetan groups in this area, including the Chi-kya Stag-mthser sde-ba, had already adopted the Xining dialect of Chinese as their primary language- such is also the case mong many of the Tibetan clans that one finds between Xining and the pass at Ri-bo nya-zla, some seventy-five km to the west. All of these groups consider themselves (and are considered by those around them) Tibetan, not on the basis of language, but on the basis of a variety of other factors, including an avowed lineage of descent from Tibetan predecessors and participation in the Tibetan culture and civilization of the region, as manifested by long historical association such as those of the Chi-kya sde-ba with SKu-‘bum. » et Thomas Laird), à l'exception de Nathan W. Hill qui décrit le 14e dalaï-lama comme monguor, (en) Nathan Hill, compte rendu de Sam Van Schaik's Tibet: A History, xxiii, 324 pp., Yale University Press, London and new York, 2011, in Bulletin of the School of Oriental and African Studies, University of London, 75 (1), p. 190-192. : « the remark that "Yonten Gyatso ... remains the only non-Tibetan to have held the role of Dalai Lama" (p. 177) presents a Monpa (sixth Dalai Lama), and a Monguor (fourteenth Dalai Lama) as Tibetan although neither spoke Tibetan natively. » (Pour finir, la remarque selon laquelle « Yonten Gyatso... reste le seul non-Tibétain à avoir exercé la fonction de dalaï-lama » (p. 177) présente un Monpa (le sixième dalaï-lama) et un Monguor (le 14e dalaï-lama) comme Tibétains alors que ni l'un ni l'autre ne parlait le tibétain comme langue maternelle »); (Nathan Hill, spécialiste de l'Asie et des langues sino-tibétaines, voir http://www.soas.ac.uk/staff/staff46254.php.
south-asia.com
(en) "Foot Soldiers" Deepak Thapa, "It's Dalai Lama vs Shugden", south-asia.com :« The entire Tibetan population in the world is around six million. Gelugpas number less than half of this and even among the Gelugpas only a tiny minority is initiated into Shugden worship. At most, according to experts, there are 100,000 people practising Shugden worship ».
Dalai Lama visits Tawang, calls China's objections baseless, Thaiindian News, 8 novembre 2009 : « Dalai Lama in Tawang. "My visit here is non-political. However I just want to tell you one thing. The … stated or created a slogan, seeking truth from facts. So I want to tell you two facts. 1959, when we came across… no Chinese follows, no Chinese pursues us and then not only me, several thousand Tibetans cross this border. So as soon as they reach here, safe. This is number one fact ».
thaindian.com
(en) « Dalai Lama urges Israel and Palestine to work harmoniously », 17 janvier 2009, thaindian.com, « Tibetan spiritual leader Dalai Lama on Saturday urged Israel and Palestine to stop fighting and start working together harmoniously. Inaugurating a forum named ”Global Congress on World’’s religions after September 11 - An Asian Perspective” here, he said: Israelis and Palestinians must stop fighting and start respecting each other. »
(en) John Gittings, « Thubten Jigme Norbu », sur The Guardian, Thubten Jigme Norbu. Buddhist leader and brother of the Dalai Lama, he plotted with the CIA to free his Tibetan homeland « the previous Taktser Rinpoche was their father's maternal uncle. »
(en) Rene Wadlow, Book review of The World of the Dalai Lama (Quest Books, Wheaton, Illinois, 1998, 160 p.), Service Projects for All Humanity : « There were nine years of 'co-existence' during which the Dalai Lama lived in Tibet and China and was given symbolic but empty positions in the central Chinese Parliament along with the Panchen Lama, the other high religious/political figure of Tibet. »
(en) Dalai Lama praises US approach to bombing Afghanistan, World Tibet Network News, 24 octobre 2001. « I am amazed and admire that, at this moment, unlike First World War, Second World, Korean War and Vietnam War, I think the American side is very, very carefully selecting targets, taking maximum precautions about the civilian casualties ».
(en) Enzo Di Matteo, Dalai Lama bombs on world peace, 16-22 juillet 1998, reproduit sur World Tibet News ; également Claude Arpi, The Phantoms of Chittagong, Rediff.com, 8 janvier 2003 : « I think nuclear weapons are too dangerous. Therefore, we have to make every effort for the elimination of nuclear weapons. However, the assumption of the concept that few nations are OK to possess nuclear weapons and the rest of the world should not -- that's undemocratic... India should not be pressured by developed nations to get rid of its nuclear weapons. »
(en) Tina Lam, Dalai Lama urges crowd to focus on being happy, downscale lifestyles, Canada Tibet Committee, 22 avril 2008 : « There simply aren't enough natural resources on the planet to support all 6 billion people on Earth imitating western lifestyles. Because there are limitations on external material resources, but not on internal ones, it's better to seek contentment and peace rather than material things. »
(en) Ngapoi recalls the founding of the TAR, China Tibet Information Center, 18-08-2005 : « In July 1957, the Dalai Lama and the local government of Tibet conducted a large-scale summons ceremony in the Potala Palace, during which he accepted the golden throne and "petition" from the counter-revolutionary "four rivers and six mountain ridges" representatives. He gave them a blessing touch on their foreheads, and issued them with a talisman. Soon after this, a "religion protection army" was formed to foment rebellion ».
(en) Central Tibetan Administration, « In 2001 the Tibetan parliament, on the advice of His Holiness the Dalai Lama, amended the Charter to provide for direct election of the Kalon Tripa (the highest executive authority) by the exile populace. The Kalon Tripa, in turn, nominates the other Kalons (cabinet members), and seeks the parliament’s approval for their appointment. »
(en) « Obituary - Thubten Jigme Norbu », sur TibetInfoNet, : « Like his brother Gyalo Thondup, he also assisted the CIA in their support for Tibetan resistance. »
(en) Dalai Lama film aims to counter Chinese propaganda, Union of Catholic Asian News(en), 3 avril 2014 : « When asked about reforming the “living Buddha” reincarnation system, he replied at length that other Buddhist countries did not embrace this system, that it created a hierarchy in Tibetan society and that there was no longer any need for a Dalai Lama who was both a spiritual and secular leader of the Tibetan people ».
Ofer Shelah, « Le Dalaï Lama en Israël »(Archive.org • Wikiwix • Archive.is • Google • Que faire ?) (consulté le ), Yediot Aharonot, 17 février 2006 ; traduction, Cécile Pilverdier, Un écho d’Israël : « Mais c’est pour parler de notre problème que le Dalaï Lama vient cette fois-ci en visite […] trop tôt pour dire si Israël doit parler avec le Hamas, mais il faut respecter le fait que le Hamas est monté au pouvoir par des élections démocratiques. « Je m’adresse à eux et je dis au Hamas que la violence n’obtiendra rien. ». »
universalis.fr
Dalaï-lama Tenzin Gyatso (1935- ), Encyclopédie Universalis : « Fils de petits paysans, qui disposaient d'une centaine de têtes de bétail et vivaient principalement du troc, il passa sa petite enfance dans une maison faite de pierre et de boue, avec un toit plat, sans siège ni lit. Sa mère eut seize enfants, dont sept seulement survécurent. »
Jean-Claude Carrière, « DALAÏ-LAMA TENZIN GYATSO (1935- ) », Encyclopædia Universalis, Lire en ligne, consulté le 6 avril 2016.
Éric Rommeluère, « Bouddhisme », dans le Dictionnaire de l'homophobie, sous la direction de Louis-Georges Tin, Paris, PUF, 2003, p. 69-70, citation : « Dans son Chemin de la Grande Perfection, Patrul Rinpoché (1808-1887), l'un des grands érudits tibétains du XIXe s. décrit l'inconduite sexuelle dans la continuité des textes indiens : « Se masturber, avoir des rapports sexuels avec quelqu'un de marié ou déjà engagé, avec une personne libre mais en plein jour, avec quelqu'un qui observe le jeûne rituel d'un jour, avec une personne malade, une femme enceinte ou souffrante, pendant la menstruation, juste après l'accouchement, dans un endroit où se trouvent des supports des Trois joyaux [Le Bouddha, son enseignement, sa communauté], avec ses parents ou sa famille, avec une fille non pubère et enfin par voie de bouche, d'anus, etc. » Si là encore l'homosexualité en tant que telle n'est pas évoquée, les relations sexuelles entre personnes de même sexe paraissent malgré tout implicitement condamnées. C'est en tout cas la lecture que fit l'actuel dalaï-lama, lorsqu'on l'interrogea sur ce sujet dans les premières années de son exil. Mais l'évolution de sa position est exemplaire. La communauté homosexuelle américaine, s'étant déclarée blessée par ses déclarations, il s'en est publiquement excusé déclarant que seuls le respect et l'attention à l'autre devait gouverner la relation d'un couple qu'il soit hétéro ou homosexuel. »
(en) Loralie Froman, « Dissident Buddhists Challenge Dalai Lama's Edicts »(Archive.org • Wikiwix • Archive.is • Google • Que faire ?) (consulté le ), JINN MagazinePacific News Service(en), 5 mai 1998 : « For many years the Dalai Lama, himself a follower of the Gelupga, worshipped Shugden, but in the mid-1970s he began to speak against the deity. In 1996, the Dalai Lama said Shugden followers were a "spirit worship" cult that threatened the health and cause of Tibet. »
(en) Josh Schrei, « An Apologist All Day Long: Barry Sautman's Magmum Opus of Smear » (version du sur Internet Archive), 26 avril 2010, World Tibet News : « But fundamentally, a smear is a smear, and this is such an obvious one that its impact, especially given the Chinese government's current international shenanigans, will be minimal and most people of intelligence and political relevance will either not notice it or will see it for what it is. […] No matter how hard apologists such as Sautman try to use the power of their well-educated minds to make fact, history, and common sense bend to their will, they are still on the wrong side of it all. […] Barry, siding with a totalitarian occupier is a difficult cross to bear. I certainly don't envy this position ».
Ofer Shelah, « Le Dalaï Lama en Israël »(Archive.org • Wikiwix • Archive.is • Google • Que faire ?) (consulté le ), Yediot Aharonot, 17 février 2006 ; traduction, Cécile Pilverdier, Un écho d’Israël : « Mais c’est pour parler de notre problème que le Dalaï Lama vient cette fois-ci en visite […] trop tôt pour dire si Israël doit parler avec le Hamas, mais il faut respecter le fait que le Hamas est monté au pouvoir par des élections démocratiques. « Je m’adresse à eux et je dis au Hamas que la violence n’obtiendra rien. ». »
T. D. Allman, A Myth foisted on the western world, in Nation Review, January 1974 : « In 1959, Khamba tribesmen rose up in revolt in Southeastern Tibet. The Khambas - it is now known were supported, directed and supplied by CIA agents working from a series of "forward area bases" in the north-eastern Indian states of Assam and West Bengal ».
(en) T. D. Allman, A Myth foisted on the western world, in Nation Review, janvier 1974 : « The truth is that the Dalai Lama's departure from his own capital was engineered by the CIA American agents who flew air cover for the Dalai Lama's party, dropping supplies and money, and strafing Chinese positions. Color films of this operation were taken (...). This and other documentary evidence makes it clear that it was the Americans who wanted the Dalai Lama to leave Tibet, not the Chinese who wanted to dethrone him ».
(en) Jonathan Koppell(en), Terror in Tibet: The Ongoing Tiananmen. The Dalai Lama leads a struggle for independence from a 700-year-old Chinese occupation, Harvard Political Review, Vol 17, N 4 : mai 1990, p. 10 : « history makes the perseverance of the Dalai Lama all the more remarkable. »
(en) Loralie Froman, « Dissident Buddhists Challenge Dalai Lama's Edicts »(Archive.org • Wikiwix • Archive.is • Google • Que faire ?) (consulté le ), JINN MagazinePacific News Service(en), 5 mai 1998 : « For many years the Dalai Lama, himself a follower of the Gelupga, worshipped Shugden, but in the mid-1970s he began to speak against the deity. In 1996, the Dalai Lama said Shugden followers were a "spirit worship" cult that threatened the health and cause of Tibet. »
(en) Colin Mackerras(en), Tibet studies in Australia, Hong Kong and Singapore, in Asian Ethnicity, Vol. 12, Issue 3, 2011, Special Issue: Tibetan Studies in Comparative Perspective, pp. 265-283, disponible sur le site du Griffith Asia Institute, Griffith University, Queensland, Australia, 37 p., en part. pp. 14-17 [PDF] : « On the subject of the Dalai Lama himself, Sautman is extremely critical. For instance, he claims that amid support for non-violence, the Dalai Lama has regularly supported war conducted by his patrons the United States and India ».
(en) Dalai Lama film aims to counter Chinese propaganda, Union of Catholic Asian News(en), 3 avril 2014 : « When asked about reforming the “living Buddha” reincarnation system, he replied at length that other Buddhist countries did not embrace this system, that it created a hierarchy in Tibetan society and that there was no longer any need for a Dalai Lama who was both a spiritual and secular leader of the Tibetan people ».
(en) Loralie Froman, « Dissident Buddhists Challenge Dalai Lama's Edicts »(Archive.org • Wikiwix • Archive.is • Google • Que faire ?) (consulté le ), JINN MagazinePacific News Service(en), 5 mai 1998 : « For many years the Dalai Lama, himself a follower of the Gelupga, worshipped Shugden, but in the mid-1970s he began to speak against the deity. In 1996, the Dalai Lama said Shugden followers were a "spirit worship" cult that threatened the health and cause of Tibet. »
(en) Sowing Dissent and Undermining the Dalai Lama, site TibetInfoNet, 21 May 2008 : « The Western Shugden Society had warned the Dalai Lama and the Tibetan government in exile in advance to hold worldwide demonstrations if the expulsion of six monks from Ganden Monastery in South India was not revoked. »
Ofer Shelah, « Le Dalaï Lama en Israël »(Archive.org • Wikiwix • Archive.is • Google • Que faire ?) (consulté le ), Yediot Aharonot, 17 février 2006 ; traduction, Cécile Pilverdier, Un écho d’Israël : « Mais c’est pour parler de notre problème que le Dalaï Lama vient cette fois-ci en visite […] trop tôt pour dire si Israël doit parler avec le Hamas, mais il faut respecter le fait que le Hamas est monté au pouvoir par des élections démocratiques. « Je m’adresse à eux et je dis au Hamas que la violence n’obtiendra rien. ». »
(en) History Leading up to March 10th 1959, 7 septembre 1998, récupéré via wikiwix sur l'ancien site du Bureau du Tibet de Londres (tibet.com), ICT précise que ce document a pour auteur Tseten Samdup Chhoekyapa : [1] : « Thousands of their monks were either killed on the spot, transported to the city to work as slave labour, or deported. »
(en) « The Government of Tibet in Exile », His Holiness the Dalai Lama's Nobel Prize acceptance speech University Aula, Oslo, 10 December 1989.
(en) List of awards, site tibet.com (en archive wikiwix).
(en) Gyalo Thondup et Anne F. Thurston, The Noodle Maker of Kalimpong : The Untold Story of the Dalai Lama and the Secret Struggle for Tibet, Public Affairs, , 384 p. (ISBN978-1-61039-290-7, OCLC908632795, lire en ligne), p. 7« my great uncle, Taktser Rinpoche ».
xinhuanet.com
news.xinhuanet.com
(en) « Ngapoi recalls the founding of the TAR », sur chinaview.cn, : « Soon after the PLA entered Tibet, the so-called "people's assembly" whose members included Lukangwa Cewang Raodain and Benzhucang Lobsang Zhaxi, both pro-imperialist elements and supreme officials under the 14th Dalai Lama, produced a petition, denounced the peaceful agreement and demanded that the PLA troops should leave Tibet. Three representatives of the pseudo "people's assembly" demanded entry into the area where the PLA troops were stationed for the delivery of the "petition" on March 31, 1952. In the meantime, more than 1,000 Tibetan troops and armed people surrounded the site. [..] Large groups of armed men surrounded the Central Government Office in Tibet, the Tibet Work Committee, banks and foreign affairs office. My residence was also besieged. [...] Zhang Jingwu, representative of the Central Government, [...] warned the Dalai Lama of the seriousness of the situation, [...]. On April 27, the Dalai Lama ordered the Gaxag government to issue a decree declaring an end to the official status of the two rebel leaders and also declaring that the "people's assembly" was illegal, which helped restore calm. »
Rebirth of the lama kingdom, English.news.cn, 22 mai 2011 : « He was the first Dalai Lama in history to take the post of a state leader of China. »
(en) « Ngapoi recalls the founding of the TAR », sur chinaview.cn, : « In early December 1958, the Gaxag held a secret "enlarged meeting of representatives". They sought to reinforce the power of the Gaxag on the excuse of suppressing the Khamba rebellion and seeking the understanding of the Central Government. They also worked out a plan for armed rebellion in Lhasa. »
