1959 Tibetan Uprising - Armed Resistance in East Tibet

Armed Resistance in East Tibet

In 1951, a seventeen point agreement between the People's Republic of China and representatives of the Dalai Lama was put into effect. Socialist reforms such as redistribution of land were delayed in Tibet proper. However, eastern Kham and Amdo (western Sichuan and Qinghai provinces in the Chinese administrative hierarchy) were outside the administration of the Tibetan government in Lhasa, and were thus treated more like other Chinese provinces, with land redistribution implemented in full. The Khampas and nomads of Amdo traditionally owned their own land. Armed resistance broke out in Amdo and eastern Kham in June 1956.

Pandatsang Rapga, a pro Kuomintang and pro ROC revolutionary Khampa leader, was instrumental in the revolt against the Communists. The Kuomintang had a history of using Khampa fighters to oppose both the Dalai Lama's Tibetan government, and battle the Communist Red Army.

Rapga continued to cooperate with the Republic of China Kuomintang government after it fled to Taiwan; they provided training to Khampa rebels against the Communist PLA forces.

The Republic of China/Taiwan had a dispute with America whether Tibet would be independent, since Taiwan claimed Tibet as part of its territory. Rapga agreed to a plan in which the revolt against the Communists would include anti feudalism, land reform, a modern government, and to give power to the people.

Before the Communist takeover, the relationship between the Khampa and the Dalai Lama's Government had deteriorated badly. As a result, the Khampa barely opposed or even joined the initial Communist assault on Chamdo. The People's Liberation Army had occupied Kham without much oppossition from the Khampas. The relationship between the Khampa and the Tibetan Dalai Lama government in Lhasa was extremely poor at the time. Rapga offered the governor of Chamdo, Ngabo Ngawang Jigme, some Khampa fighters in exchange for the Tibetan government recognizing the independence of Kham. Ngabo refused the offer.

After the defeat of the Tibetan Army in Chamdo, Rapga started mediating in negotiations between the People's Liberation Army and the Tibetans.

Rapga and Topgay engaged in negotiations with the Chinese during their assault on Chamdo. Khampas either defected to the Chinese PLA forces or did not fight at all. The PLA succeeded in the invasion.

By 1957, Kham was in chaos. People's Liberation Army reprisals against Khampa resistance fighters such as the Chushi Gangdruk became increasingly brutal. Reportedly, they included beatings, starving prisoners, and the rape of prisoners' wives in front of them until they confessed. Monks and nuns were forced to have sex with each other and forcibly renounce their celibacy vows. After torture, these men and women were often killed. By the late 1950s Tibetan rebels numbered in the tens of thousands. Kham's monastic networks came to be used by guerilla forces to relay messages and hide rebels. Punitive strikes were carried out by the Chinese government against Tibetan villages and monasteries. Tibetan exiles assert that threats to bomb the Potala Palace and the Dalai Lama were made by Chinese military commanders in an attempt to intimidate the guerrilla forces into submission.

Lhasa continued to abide by the seventeen point agreement and sent a delegation to Kham to quell the rebellion. After speaking with the rebel leaders, the delegation instead joined the rebellion. Kham leaders contacted the Central Intelligence Agency (CIA), but the CIA under President Dwight D. Eisenhower insisted it required an official request from Lhasa to support the rebels. Lhasa did not act. Eventually the CIA began to provide covert support for the rebellion without word from Lhasa. By then the rebellion had spread to Lhasa which had filled with refugees from Amdo and Kham. Opposition to the Chinese presence in Tibet grew within the city of Lhasa.

In mid-February 1959 the CCP Central Committee’s Administrative Office circulated the Xinhua News Agency internal report on how “the revolts in the Tibetan region have gathered pace and developed into a nearly full-scale rebellion.” in a “situation report” for top CCP leaders. When Mao Zedong read it on 18 February, he commented:

“The more chaotic in Tibet becomes the better; for it will help train our troops and toughen the masses. Furthermore, will provide a sufficient reason to crush the rebellion and carry out reforms in the future.”

The next day, the Chinese leader saw a report from the PLA General Staff’s Operations Department describing rebellions by Tibetans in Sichuan, Yunnan, Gansu, and Qinghai. He again stressed that “rebellions like these are extremely favorable for us because they will benefit us in helping to train our troops, train the people, and provide a sufficient reason to crush the rebellion and carry out comprehensive reforms in the future.”

The PLA used Chinese Muslim soldiers, who formerly had served under Ma Bufang to crush the Tibetan revolt in Amdo. In Southern Kham, Hui cavalry were stationed. In his essay Hidden Tibet: History of Independence and Occupation published by the Library of Tibetan Works and Archives at Dharamsala, S.L. Kuzmin claims the PLA used massive Soviet military aid provided by Joseph Stalin. Soviet bombers Il-28 and MiG-15C were used to suppress the rebels

Read more about this topic:  1959 Tibetan Uprising

Famous quotes containing the words armed, resistance, east and/or tibet:

    Superstition, bigotry and prejudice, ghosts though they are, cling tenaciously to life; they are shades armed with tooth and claw. They must be grappled with unceasingly, for it is a fateful part of human destiny that it is condemned to wage perpetual war against ghosts. A shade is not easily taken by the throat and destroyed.
    Victor Hugo (1802–1885)

    You may either win your peace or buy it: win it, by resistance to evil; buy it, by compromise with evil.
    John Ruskin (1819–1900)

    Sublime tobacco! which from east to west
    Cheers the tar’s labour or the Turkman’s rest.
    George Gordon Noel Byron (1788–1824)

    They have their belief, these poor Tibet people, that Providence sends down always an Incarnation of Himself into every generation. At bottom some belief in a kind of pope! At bottom still better, a belief that there is a Greatest Man; that he is discoverable; that, once discovered, we ought to treat him with an obedience which knows no bounds. This is the truth of Grand Lamaism; the “discoverability” is the only error here.
    Thomas Carlyle (1795–1881)