Europe Solidaire Sans Frontières
For most people, including me, Tibetan politics consisted exclusively of two radically opposed camps.
On one hand, there is the traditional Buddhist leadership of the Dalai Lama that is highly visible in the West and that enjoys a reputation as spiritually enlightened and politically progressive. With celebrities like Richard Gere spreading the word and a Nobel Peace prize belt under his belt, the Dalai Lama is lionized everywhere he goes. There is occasional grumbling about his adherence to traditional Buddhist teachings that homosexuality is impure (but not for non-Buddhists, bless his heart) but nothing sufficient to drag him down to the level of ordinary mortals.
On the other hand, there is the perspective of the Chinese government, especially when it had some kind of leftwing credentials, that the Buddhist priests were a kind of a parasitical feudal growth that needed weeding. When the Red Army poured into Tibet in the early 1950s, this was interpreted by Maoist-leaning radicals as something like the Union army taking control of the South during Reconstruction.
It is to the enormous credit of Swiss director Luc Schaedler to reveal another player in Tibetan politics in “The Angry Monk,” his excellent documentary now available from First Run/Icarus Films. This is a portrait of Gendun Choephel (1903-1951), a legendary figure in Tibet, who was opposed to both the religious elite and to forced Chinese assimilation. The film not only sheds light on a most unique personality. It also is an excellent introduction to Tibetan culture and politics.
Gendun Choephel
Choephel began life as a Buddhist monk but evolved into a scholar of Tibetan history and a political activist during his extended visit to India in the 1930s, where he became inspired by Gandhi’s revolt. He decided to travel to India after coming into contact with Rahul Sankrityayan, an Indian researcher of ancient Buddhist texts in Tibet. Surprisingly, Sankrityayan was also a Marxist revolutionary who fought for Indian independence. (It should be mentioned that many of these texts were burned in huge bonfires during the Chinese Cultural Revolution, a barbaric act that rivals the Taliban’s destruction of ancient statues of Buddha in Afghanistan.)
When in India, Choephel not only politicized, he left behind the kind of Puritanism expressed in the Dalai Lama’s strictures against homosexuality. He was proud of his ability to sleep with 4 or 5 prostitutes in an evening and to get roaring drunk in the process, as Golok Jigme, a 85 old monk and former traveling companion of Choepel, reveals in an interview. In addition to writing the very first history of Tibet, Choepel translated the Kama Sutra into Tibetan! In the introduction to this classic work on sexual techniques, he wrote:
As for me — I have little shame I love women. Every man has a woman. Every woman has a man. Both in their mind desire sexual union. What chance is the for clean behaviour? If natural passions are openly banned, unnatural passions will grow in secrecy. No law of religion — no law of morality can supress the natural passion of mankind.
Choephel was the quintessential modernizer. Like Turkey’s Mustafa Kemal, he wanted to reduce the power of the clergy. In a 1946 poem, he wrote:
In Tibet, everything that is old
Is a work of Buddha
And everything that is new
Is a work of the Devil
This is the sad tradition of our country
In 1946 Gendun Choephel took up residence in Kalimpong, a town that sat on the India-Tibet border, where he joined the Tibetan Revolutionary Party, which was founded 7 years earlier. He designed (he was a gifted artist as well as a scholar) their logo: a sickle crossed by a sword.
The Tibetan Revolutionary Party sought to overthrow the tyrannical regime in Lhasa. When Gendun Choephels arrived in Lhasa, the capital city, he was arrested by the Tibetan government, which had learned about his activity from British operatives working out of India. He was accused of insurrection and thrown in jail for three years.
Two years after his release, the Red army overran Tibetan troops in eastern Tibet and took control of the country. A physically ailing and psychologically broken Gendun Choephel characterized the invasion in his characteristically blunt manner: “Now we’re fucked!”
“The Angry Monk” is also an excellent introduction to some of the more sophisticated thinkers in today’s Tibet, who are interviewed throughout the film. I especially appreciated the comments of journalist Jamyang Norbu, who derided the Western obsession with Tibetan spirituality. His remarks in a PBS Frontline documentary reveal his continuity with the Angry Monk:
Q: How does the West see Tibet?
A: I think, primarily the West sees Tibet, to some extent, as a fantasy land, as a Shangri La. Of course, this is a kind of stereotype that has existed in the Western kind of perception for a very long time, even before the movie “Lost Horizon,” the movie was made. Initially, the perception came from ideas of medieval Europe that they had of … … (inaudible), the Christian king who lived behind the mountains of Gog and Magog, and who would come maybe to make the whole of Asia a Christian country.
Because maybe people in medieval times heard of Tibet and a lot of liturgical practices in Tibet, religious rites and ceremonies, resembled the Roman Catholic ones.
Q: Tibet is suddenly very chic in America. Why is that?
A: There’s a kind of New Age perception of Tibet, which is fed to some extent quite deliberately by propagandists for Tibet, many New Age type Buddhists, Tibetan Buddhists. And, also subscribed gradually by Tibetans, including the Dalai Lama and a lot of prominent Lamas. The idea that this even materialist west will be saved by the spiritualism of the Tibetan Buddhists. It’s total nonsense.
Tibetans are in no position to save anyone, least of all themselves in the first place.
But, this is the kind of idea that’s being subscribed by a lot of New Age type people. This is the problem that Tibetans face, because their issues and the tragedy of Tibet has not being taken seriously. Primarily, it’s very fuzzy; it’s sort of a feel good issue, rather than a stark, ugly reality.
You have the Palestinian problem. Now, whether you like the Palestinians–and I’m sure a lot people in the West don’t like them—- but you give them the respect that their condition is real.
A lot of people love Tibetans in the West, tremendous sympathy, but it’s a very fuzzy kind of sympathy, because it never touches on the reality. It doesn’t touch on the reality that the Tibetan people are disappearing, they’re being wiped out.
You look at even supportive friends of Tibet like Galen …. Have you seen his calendars? It just says everything is wonderful. Tibet is wonderful. The culture is wonderful. The land is wonderful. It does not touch on the tragedy that people are actually being wiped off the face of the earth and their culture is being wiped out. That is not touched; it’s considered in bad taste.
Official Angry Monk website: http://www.angrymonkthefilm.ch/en/about/
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