China’s recent release of a white paper titled “Human Rights in Xizang in the New Era” on March 28 has sparked renewed international criticism over its policies toward Tibet, particularly in cultural, educational, and religious affairs. Presented by the State Council Information Office in Lhasa, the document seeks to highlight China’s development efforts in Tibet, yet has been accused of masking ongoing human rights abuses.
One contentious issue addressed in the paper is the role of boarding schools in Tibet. The Chinese government argues these institutions provide valuable education to remote agricultural and pastoral communities, claiming that parental choice is upheld and that students frequently return home during weekends and holidays. Contrastingly, human rights groups and United Nations experts estimate that more than one million Tibetan children have been systematically separated from their families through these schools, describing them as instruments for cultural assimilation rather than genuine education.
Critics underline the severe lack of Tibetan language, history, and cultural education within these institutions. A joint statement by 28 European countries at the recent 58th session of the UN Human Rights Council expressed serious concerns over the impact of such policies on Tibet’s distinct cultural identity.
In terms of religious practices, the white paper defends China’s policies, particularly regarding the reincarnation of Tibetan Buddhist leaders. According to Beijing, 93 reincarnations have been officially recognized under a state-mandated “legal and religious framework” by 2024. Tibetan religious figures, the Central Tibetan Administration, and international scholars argue this framework allows the Chinese Communist Party (CCP) undue control over Tibetan Buddhism, potentially manipulating traditions to consolidate political power. Critics interpret the white paper’s emphasis on the reincarnation process following “religious rituals and historical convention” as an attempt to assert CCP influence over the future selection of the Dalai Lama’s successor.
The release of the white paper coincided with China’s commemoration of “Serfs’ Emancipation Day” on March 28, which included an elaborate flag-raising ceremony in Lhasa’s Potala Palace Square. Karma Tseten, chairman of the Tibet Autonomous Region government, declared this day symbolizes the end of feudal serfdom and represents significant progress in global civilization. However, Tibetan exile communities and international activists view the celebration as symbolic of China’s continued repression of Tibetan identity. Earlier in the month, Tibetan communities worldwide observed the March 10 anniversary of the 1959 uprising against Chinese rule with widespread protests.
Despite the Chinese government’s continued narrative of modernization and improved human rights conditions in Tibet, significant international skepticism remains. Critics emphasize that China’s policies systematically erode Tibetan cultural and religious identity, noting the white paper avoids addressing longstanding issues such as freedom of expression, religious oppression, and political dissent.
This marks China’s 18th white paper on Tibet since 1992, indicative of the CCP’s persistent effort to control international narratives surrounding the region. Yet, despite Beijing’s strategic messaging, international human rights bodies and Tibetans in exile persistently challenge China’s portrayal of conditions within Tibet.
