“No matter what the 14th Dalai Lama says or does, he cannot deny the Central Government’s right to recognise reincarnations,” says Norbu Döndrup ནོར་བུ་དོན་གྲུབ 罗布顿珠, one of the highest-ranking Tibetan officials in the Autonomous Region’s government. Zhu Weiqun 朱维群, former deputy head of the United Front Work Department who now chairs the ethnic and religious affairs committee of the People’s Political Consultative Conference, famously stated that Dalai Lama reincarnations “have never been a purely religious matter;” historical precedent makes the state’s prerogative to manage reincarnations “an important manifestation of the Central Government’s sovereignty over Tibet.” The state clearly cares about reincarnations, and not only when the Dalai Lama is involved. The PRC has now spent decades regulating, codifying and “standardising” the identification and training of increasing numbers of reincarnating lamas, who often are given positions in state administration. The respect they command among many Tibetans makes gaining the “initiative, leadership and control” over reincarnation management a tool for maintaining social stability in Tibetan areas. Extensive research has been devoted to the design of reincarnation policies. The TAR and central governments take reincarnate lamas on trips and training sessions around the country, including visits to Maoist sites. Interviewed during one such educational trip, the Jedrung རྗེ་དྲུང 吉仲 Rinpoche of Dzodzi མཛོ་རྫི 佐孜 monastery in Chamdo, himself installed as such a ‘living Buddha’ by the relevant local authorities in 2000, talks of his and other religious figures’ duty to “develop the good Tibetan Buddhist tradition of love of country and religion (爱国爱教),” contributing to the “mutual adaptation of religion and socialism.” The training seems to be working: the Rinpoche was repeating, verbatim, Party slogans that go back to the Jiang Zemin era.