An amateur video (VCD) entitled : 'The Protection of Wild Animals Begins with Oneself' which is currently in circulation in Tibet, provides a comprehensive account of the public burning of pelts of endangered species which took place in Litang in March 2006. The video demonstrates the Tibetan people's enduring loyalty and reverence for their exiled leader, the Dalai Lama, but it also bears witness for a new and very sophisticated approach to political activism which harnesses modern communication technologies and Chinese legal terminology to publicise as well as legitimate their action. It contrasts with other, more direct and confrontational, methods adopted in the form of public protests or distribution of dissident leaflets and posters, and demonstrates the level of efficiency and political maturity which Tibetan activists inside Tibet have developed.
The video shows vividly the sheer scale and enthusiasm of the popular participation in the burning activity. It effectively serves the function of encouraging other Tibetans to follow the example set in Litang as the commentary at the beginning of the VCD professes. It declares in a phraseology borrowed from the Chinese state sponsored broadcasts in Tibetan:
"To protect wild animals and the environment is the inviolable duty of the citizens of our country. For reasons of preventing Tibetans from killing and harming wild animals and putting an end to the trade in skins, we, the people of Tsalma district of Litang, Kham [Sichuan], have voluntarily burnt the skins of tigers, leopards and otters, which are given the first degree of protection according to the national environmental protection policy".
It is not the first time that such a tactic has been used, but its application at mass-level is indeed a new phenomenon. The activists understood well how to make use of the most effective political tool they possess, the common touch with ordinary Tibetans. Their ability to mingle with the masses effortlessly and appeal to them so passionately in their own vernacular proves their collective leadership skills.
Although Tibetan people are the stated target audience of the video, it is very unlikely that its makers were unaware of an international audience especially when this campaign was inspired by the Dalai Lama. In fact, comments such as "the killing of wild animals for their skin is not only pernicious to our native environment and Tibet as a whole but also to the world" seem to give an international dimension to their activities.
For obvious reasons the Dalai Lama is not mentioned in the video, and the Buddhist clergy who normally plays a leading role in Tibetan dissidence keeps a low profile here. This prevents the Chinese authorities from politicising the event, which is repeatedly described as an environmental and animal protection campaign. The activists stress time and time again that the burning of pelts complies with the national environmental policy and does implement Chinese law and constitution. The environmentalist terminology both conceals the influence of the Dalai Lama and eschews state prosecution against them. However, a closer look at the film shows allusions made to the Dalai Lama, and monks also give blessing to the campaign.
Firstly, symbolic references are made to the exiled leader as soon as the film begins by showing two close up images of Avalokiteshvara, the deity of compassion, who, Tibetans believe, is incarnated in the Dalai Lama. Another piece of footage frames a gilt statue of Tsongkapa, the founder of the Gelugpa school of Tibetan Buddhism, whose most prominent member is the Dalai Lama. The symbolic significance of these images may escape the attention of untrained Chinese officials but it would not be lost to the Tibetan viewer. What the images suggest is that the public burning of animal skins is sanctioned by no other than the Dalai Lama himself, thereby unleashing the greatest potential for the success of the anti-furs campaign.
Secondly, the low profile of the clergy seems to be the result of conscious collective decision-making in order to avoid unnecessary attention from the Chinese authorities. Although monks do not feature prominently in the VCD, it is understood from the pictures that they give religious sanction to the campaign. The video starts with an image of the local monastery and monks saying dedicatory prayers in a ceremony. It concludes with monks offering white scarves, to all those who publicly burnt their pelts of endangered animals. The first image could be interpreted as the clergy granting their blessing and praying for the success of the event but the second instance has more poignant implications. White scarves (Tib: katak) are auspicious symbols often used when paying religious homage, greeting people or bidding farewell or at other ceremonious occasions. However, here, this custom acknowledges that the participants have carried out a noble undertaking by renouncing the tradition of adorning themselves with the skins of endangered animals despite the huge financial sacrifice. Indirectly, it also demonstrates public appreciation for those who practise what the Dalai Lama preaches.
The principal activists belong to the young generation and this might explain the political maturity and sophistication inherent to their modus operandi. Particularly striking is the eloquence and ease with which they call for the public burning. Their upbringing under the PRC regime appears to have equipped them with the knowledge and skills to cope with the world of political nuances and ambivalences associated with state directives. The clever use of language in the rousing speeches is very telling.
Two types of terminology and concepts are adopted to hammer home the message. Firstly, in their speeches the organisers employ the very modern notion of environmentalism coupled with Chinese state's legislative vocabulary. This is done for at least two reasons. Such a call for action couched in Chinese legal terminology would make it hard to prosecute the activists on purely legal grounds. It also reassures the public that the action does not infringe Chinese law and therefore endanger their lives. Their common refrain throughout the video is the assertion that the public burning is in accordance with the implementation of national policies on environmental protection and the Chinese constitution that advocates the protection of endangered animals. "The sun of national policy shines forth", shouts one speaker over the crowd, "and authorizes our action". Anyone who says otherwise, warns the same speaker, is undermining the cause and must learn to be silent in case of serious backlashes.
Secondly, the speeches are characterised by the use of vernacular language laced with proverbs and Buddhist principles that have an inveterate imprint on the Tibetan psyche. The speakers claim that, as it concerns the lives of animals, the public burning reflects the central tenets of Tibetan Buddhism. It is urged that from now on Tibetans must strive to avoid harmful acts and undertake good work. This is a very ingenuous way of winning the hearts and minds of the locals because it translates environmentalist notions into ideas familiar to them and then into action. Ironically, Tibetans seem to have mastered Mao's theory of mass line so as to use it to legitimize their activities towards the state.
This two-pronged strategy of eschewing unwelcome suspicion from the Chinese authorities and appealing to the Tibetan public with vocabulary that is congruous with a Buddhist worldview exhibits an impressive political astuteness. Such political maturity is further underlined by the organisers' emphasis on action in general and voluntary action in particular. This is evident in the title of the VCD itself. Additionally, Tibetan proverbs such as "words are babbles on water but action is a golden droplet" ('action speaks louder than words') are frequently used to underscore the significance of individual or collective action alike. The display of such knowledge and skills indispensable for operating within the Chinese political system indicates the emergence of a new generation of active Tibetan leaders who are capable of informing and directing the untapped masses.