Tibetan diaspora
The fourth stage began in 1996 after the kidnapping of the 11th Panchen Lama and the reopening of China's forced "Political Re-education" programs, and it continues today.
[10] After the opening of Tibet in the 1980s to trade and tourism, a second wave of Tibetan exodus took place due to increasing political repression.
[12] A large number of Tibetan refugees made their way into India in the 1990s after a long hiatus since 1979, and these new migrants earned the epithet ' Sanjor' or newcomer due to their fresh arrival status.
Strong sense of tribalism exists between various emigre groups which has resulted in physical aggressions between monasteries in south India and first-wave immigrants in the region.
Lobsang Sangay, former president of CTA has promised to create unity and mutual understanding between sanjors and shichaks, but Mcdonald notes no substantive conflict resolution effect had been made so far as of 2013.
In 1776, the first Tibetan Buddhist Temple in the plains of India, Bhot Bagan Moth was founded in Ghusuri by Puran Giri by the help of the third Panchen Lama.
These act as de facto embassies[21][22] of the CTA offices of culture and information and effectively provide a kind of consular help to Tibetans.
They are based in New Delhi, India; New York, USA; Geneva, Switzerland; Tokyo, Japan; London, UK; Canberra, Australia; Paris, France; Moscow, Russia; Pretoria, South Africa; and Taipei, Taiwan.
According to information on its own website, as of 2009 the Administration was running 71 schools in the areas of concentration of Tibetan population, with about 10,000 students on the roll from pre-primary to class XII, and with 554 teaching staff.
Although the rebellion was crushed by the People's Liberation Army, it resulted in the tragic loss of thousands of Tibetan lives and the forced exile of the 14th Dalai Lama, Tibet's political and religious leader.
Initially marked by disorganization and harsh conditions due to the Tibetans' unfamiliarity with India's climate, the refugee camps underwent a transformative phase under the guidance of the Dalai Lama.
[33] The Tibetan government was granted self-governance allowing over 30 settlements to be established across the Indian subcontinent, Bhutan, and Nepal, such as Bylakuppe, as self-reliant entities providing infrastructure and employment opportunities.
[32] Despite admiration for the 14th Dalai Lama, the Indian government refrained from formally recognizing Tibetan leadership due to diplomatic relations with the People's Republic of China.
[33] Prime Minister Nehru, while advocating for Tibet's independence, maintained a delicate balance given his understanding, sympathy, and admiration for China.
While the Indian government is eager to grant citizenship to Tibetans born in India, a significant number choose to maintain their "statelessness."
[35] Despite the profound passion that Tibetans born in exile harbor for Tibet, Tsundue describes the harsh reality is that they have never set eyes on their homeland.
[36] This overall sentiment conveyed in the quote illustrates the internal conflict of being a refugee, grappling with the desire for a consolidated identity amidst the challenges of statelessness and the relentless pursuit of freedom for Tibet.
[37] In 1974, 28 Tibetans, including the representative of the 14th Dalai Lama in Thimphu, were arrested and accused of a conspiracy to assassinate King Jigme Singye Wangchuck.
