Abkommen zur friedlichen Befreiung Tibets
▻https://de.wikipedia.org/wiki/Abkommen_zur_friedlichen_Befreiung_Tibets
Aujourd’hui il y 70 ans la signature du contrat sur la libération du Tibet marqua la fin du servage et de l’esclavage dans l’état théocratique qui devint alors une région de la Chine.
Das 17-Punkte-Abkommen zur friedlichen Befreiung Tibets (offiziell Vereinbarung der Zentralen Volksregierung mit der Lokalen Regierung Tibets über Maßnahmen zur friedlichen Befreiung Tibets) ist ein in Peking am 23. Mai 1951 unterzeichnetes Abkommen zwischen der Volksrepublik China und Tibet. Unterzeichner waren Vertreter der Zentralen Volksregierung sowie der tibetischen Regierung. Am 24. Oktober 1951 telegrafierte der 14. Dalai Lama Tendzin Gyatsho nach einem entsprechenden Beschluss der tibetischen Nationalversammlung in Lhasa seine Zustimmung an Mao Zedong und die Regierung in Peking.
Servage et esclavage au Tibet — Wikipédia
▻https://fr.wikipedia.org/wiki/Servage_et_esclavage_au_Tibet
Le système de servage en vigueur sous la théocratie tibétaine a été étudié par Melvyn C. Goldstein à partir de 1965, alors qu’on pouvait encore interroger un grand nombre de Tibétains réfugiés en Inde ayant connu ce système. Au bout de deux ans d’enquête, il conclut que l’organisation sociale traditionnelle du Tibet était une variante du servage (serfdom en anglais), comportant trois sous-statuts3 : les serfs qui louaient des terres à un domaine moyennant redevances et avaient de lourdes obligations (les khral-pa), ceux qui étaient attachés à un domaine mais ne détenaient pas de terres (les dud chung) et avaient donc moins d’obligations, et les serviteurs attachés de façon héréditaire à la maisonnée d’un seigneur (les nangsen).
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Révoltes de serfs (1re moitié du xxe siècle)
L’ancien Tibet aurait connu à maintes reprises des jacqueries spontanées de serfs contre des responsables du gouvernement tibétain ou des propriétaires de serfs139. Selon Wang Jiawei et Nyima Gyaincain :
En 1938, des paysans et des éleveurs de la zone des 39 tribus étaient soumis à de lourdes corvées et impositions. 150 foyers de la tribu Gata firent remettre par un des leurs une pétition aux autorités du comté : il fut jeté en prison par le juge. Quelque 40 membres de la tribu cernèrent les bâtiments des autorités locales, étranglèrent le juge et s’emparèrent des armes de 45 soldats. Le gouvernement envoya des renforts, qui se livrèrent à une répression sanglante.
En 1926-1928, des habitants du comté de Bome livrèrent bataille contre les taxes exorbitantes imposées par le Kashag : ce fut la plus grande jacquerie contre le gouvernement en un siècle. Le prince Gelang réunit 300 personnes pour attaquer nuitamment le campement de l’armée tibétaine, tuant 30 officiers et hommes de troupe. Le Kashag envoya des renforts et régla la question par un bain de sang.
En 1931, Caiba, un noble de Gyadiu dans le Shannan, avait des visées sur Gyamei, région fertile et très peuplée et à l’époque sous la juridiction du Kashag. Au moyen de pots-de-vin, il obtint le droit de contrôler les taxes et la location des terres. Les serfs de Gyamei, furieux d’avoir des taxes à payer à la fois au gouvernement et à Caiba, tuèrent celui-ci à coups de pierres et de gourdins. Lorsque le gouvernement voulut réprimer la révolte, les serfs s’enfuirent. La lutte dura 28 ans. Ce n’est qu’en 1951 que le gouvernement tibétain consentit à ce que Gyamei ne soit plus sous la houlette de Caiba.
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If a lord had a serf tortured or even killed, the lord would not be punished.
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« Tsereh Wang Tuei had the tall lithe body of an athlete but where his eyes should have been were two sore holes and one hand was a twisted claw. Without emotion he told us that he was born a serf of Drepung in the village of Peichang, on the edge of the grasslands where we met him. He became a herdsman, looking after sheep and yaks. When he was twenty years old he stole two sheep belonging to a petty official of the monastery, named Gambo. For his crime he was taken before the monastic magistate who orderd that both his eyes should be put out. [...] adding a little private punishment of his own, Gambo instructed the "executioner" to tie up Tsereh’s left hand with rope and twist and pull it until parts of two fingers came off. »
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« There were penitentiaries or private jails in monasteries and aristocrats’ houses, where instruments of torture were kept and clandestine tribunals held to punish serfs and slaves ».
Top Eight Tibetan Buddhist Demons
▻https://www.tibettravel.org/tibetan-buddhism/tibetan-buddhist-demons.html
Yama
We’ll start by introducing you to this god of the dead, Yama. This wrathful deity has the authority to determine whether one has been a good person in his life, or whether he has not—meaning if you want to achieve Nirvana, you better be in his good books when your body perishes and your soul arrives at his palace. He is famous for trying to viciously kick his own mother, and, as a result, baring the curse of a on horseback, often trampling groups of people.
Mahakala, The Great Black One
This deity is often referred to as the protector of education, or dharma, for his main concern is preventing corruption when it comes to the ancient teachings of Buddhism. There are a variety of Mahakalas noted in ancient scripture. They each serve their own purpose for us earthly beings, some helping to guide us on our path to enlightenment, others helping us to become more wealthy in this physical world. The black one we discuss here is of the first variety, and he can be distinguished by what he holds in his hands: a skull and an axe.
Yamantaka, The Conqueror of Death
This “demon” is actually looked on by Tibetan Buddhists—specifically those of the Gelug and Sakya sects—as less fearsome, and more a figure in which we ought to give thanks. Why? He’s believed to be one of our protectors, saving us especially from Yama. Look out for him in traditional artwork; you’ll be able to distinguish him by his blue-coloured buffalo head, and his seething facial expression, which is meant to be directed at Yama, the god he is on a mission to destroy.
Vaisravana/Kubera, The God of Wealth
According to ancient text, it took one thousand years of good work for Vaisravana to be deemed a god, but once he was, he was extremely highly revered. The people looked to him as their trusted guardian. Perhaps because he existed for so long as a being of the physical world—prior to being deemed a deity, once he was a god, he was presented as one through the material goods. This is why he is referred to as the god of the wealth. You’ll recognize him in pieces of art by his round body and the inordinate amount of jewels that cover him.
Hayagriva, The Horse-Necked One
Manifesting from the Buddha of compassion, Hayagriva, represents the passion that lies at the heart of anger. In other words, he is the embodiment of what has been referred to as “fierce energy.” Tibetan Buddhists look to this spirit when they encounter struggles in their lives. With his help, they can channel their upset into overcoming any difficulty that presents itself in their path. As its nickname suggests, he may be recognized easily by his second head, which is that of a horse. The purpose of the horse? It symbolizes enlightenment, for the horse’s neigh has long been attributed with clarity of the mind, the ability to see past false pretences that can entrap us in superfluous earthly “problems”.
Palden Lhamo
The most revered of all the protectors is also the only woman of them all, Palden Lhamo. She is credited with providing the very best care for the king’s shrine, preventing any damage occurring to it for over 1500 years—ever since vowing to guard it in the mid 600s. If you happen to visit the Tibet’s sacred lake, Lhamo Latso, know that she is one of its protectors and it is because of her affiliation with it that it has become so hallowed. If you’re looking for her in artwork, she’s the figure you’ll see atop a mule, with long, flowing red hair and a blue body.
Ekajati
Do you find yourself attracted to power and darkness? Ekajati will probably be the most interesting to you. She’s known to be the most potent, dark female deity. She’s easily recognized for she has only one eye, one tooth, one breast, her hair is always wrapped up in a bun, and she is most often found stomping on what is supposed to be the “corpse of the ego.” The point of all these solo attributes? Her only having one of all these major body parts is supposed to signify that she is at one with the universe and with its creator.
Begtse, The Goddess of War
Finally, we come to the goddess of war, or Beg-tse. She is most appreciated by the Sakya and Gelug sects of Tibetan Buddhism, where they pray to her through meditative practices, like tantra. When it comes to her portrayal in art, you’re most likely to see her in the form of coral masks, which represent her affiliation with combat.
Das tibetische Pantheon ist eine wahrhaftige #Horrorshow. Dazu die Toten Hosen :
▻https://www.youtube.com/watch?v=6z8o7qAIlIU
#Chine #Tibet #histoire #anniversaire 一九五一年 五月 二十三日