~ Linn Maung ~
China continues to promote itself as a guardian of Buddhist heritage while systematically dismantling the very foundations of Tibetan Buddhism and culture. This calculated strategy unveils Beijing’s cynical approach that is leveraging Buddhism for diplomatic advantage while ruthlessly suppressing its authentic practice within its borders, creating a contradiction between its international persona and domestic actions. The latest crackdown at the Larung Gar Buddhist Academy exemplifies this contradiction. Chinese authorities have expelled over 1,000 monks and nuns, citing improper residency documentation as a pretext for reducing the academy’s population. This renowned center of Buddhist learning, which once housed 40,000 practitioners, has been repeatedly targeted for destruction. The deployment of 400 officials and police, along with helicopter surveillance, demonstrates the aggressive nature of China’s suppression. The authorities’ plan to implement a 15-year residency limit for Buddhist clergy starting in 2025 further reveals their long-term strategy to weaken these institutional strongholds of Tibetan Buddhism.
Perhaps nothing better illustrates China’s duplicitous approach than the case of the Panchen Lama. After abducting the genuine Panchen Lama, Gedhun Choekyi Nyima, at age six in 1995, China installed its own puppet, Gyaltsen Norbu. While the real spiritual leader remains the world’s youngest political prisoner, China parades its appointed replacement at international Buddhist conferences, including recent events in Nepal. This brazen manipulation of religious authority reveals the depths to which Beijing will go to control Tibetan Buddhism. The Chinese government’s refusal to disclose the whereabouts or well-being of the genuine Panchen Lama, despite international pressure and UN inquiries, underscores their complete disregard for religious autonomy and human rights.
The assault on Tibetan identity extends deep into the educational system. The recent closure of the Jigme Gyaltsen Nationalities Vocational School in July 2024 represents another calculated move to eradicate Tibetan cultural institutions. This school, which successfully operated for three decades, fostered both traditional Tibetan culture and modern education, producing over 2,259 graduates who went on to universities or successful careers. Its forced closure, along with the systematic shutdown of other private Tibetan schools, exposes China’s broader strategy of cultural erasure through education policy. The school’s founder, Ragya Jigme Gyaltsen, was forced to frame the closure as compliance with government standards, masking the coercive nature of the shutdown.
Under Xi Jinping’s “rural revitalization” policy, a seemingly benign initiative masks a more sinister agenda. The government is aggressively implementing Chinese-language instruction in rural areas, traditionally strongholds of Tibetan culture. This policy, combined with the forced relocation of Tibetan students to state-run schools, serves as a powerful tool for linguistic and cultural assimilation. The strategy aligns with China’s National Long-Term Education Reform and Development Plan, which aims to establish Chinese as the primary language of instruction in “minority regions,” effectively marginalizing Tibetan language and culture.
Meanwhile, China cynically promotes Buddhism as a diplomatic tool through organizations like the Chinese People’s Association for Friendship with Foreign Countries (CPAFFC). Beijing hosts elaborate Buddhist forums and funds temple renovations abroad while simultaneously destroying monasteries at home. This calculated approach aims to counter negative global perceptions while maintaining iron-fisted control over religious practice within its borders. The CPAFFC’s activities have raised such concerns that the U.S. State Department discontinued its participation in the US-China Governors Forum, citing the organization’s attempts to influence state and local leaders. The 2024 Patriotic Education Law further exposes this contradiction. While China promotes Buddhist diplomacy internationally, it forces religious institutions to align with Communist Party ideology domestically. Buddhist leaders must now demonstrate loyalty to the party, transforming sacred spaces into tools for political indoctrination. This law represents a significant escalation in China’s efforts to control religious expression and ensure that all spiritual practices serve the state’s interests.
China’s attempts to rebrand Buddhism as inherently Chinese, complete with “Buddhism with Chinese characteristics,” represents a calculated appropriation of religious heritage. Xi Jinping’s government presents Buddhism as a soft power tool while systematically undermining its authentic practice. This approach serves multiple purposes: countering Western influence, providing an alternative to domestic materialism, and creating diplomatic inroads with Buddhist-majority nations. The strategy is particularly evident in China’s Belt and Road Initiative, where Buddhist diplomacy is used to soften the image of Chinese economic expansion. The destruction at Larung Gar tells a particularly poignant story. Chinese officials brazenly declared that “the Chinese Communist Party owned both the land and the sky,” asserting their right to destroy this sacred institution. This statement perfectly encapsulates Beijing’s approach: total control masked by diplomatic platitudes about cultural preservation. The ongoing demolition of residential buildings and plans for road construction through the monastery complex demonstrate the physical manifestation of this control.
The implications of China’s policies extend beyond Tibet’s borders. By controlling the narrative around Buddhism and attempting to influence its future leadership, Beijing seeks to reshape the religion itself. The government’s insistence on its right to appoint the next Dalai Lama, despite being an atheist regime, demonstrates its determination to control every aspect of Buddhist practice. This move has been categorically rejected by Tibetan leaders in exile, who rightfully assert that an atheist government cannot dictate religious matters. As China continues its diplomatic charm offensive through Buddhist forums and cultural exchanges, the reality on the ground grows increasingly grim. The forced closure of schools, the expulsion of monks and nuns, the destruction of religious institutions, and the suppression of Tibetan language and culture reveal the true nature of China’s relationship with Buddhism: one of control, suppression, and exploitation for political gain. The contrast between China’s international Buddhist diplomacy and its domestic repression of authentic Buddhist practice could not be more stark.
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