Tales of Terror: Torture in Tibet (1999)
Amdo:
One of the three provinces of Tibet
Barkhor:
Central circumambulation and market area around the Jokhang Temple in Lhasa.
County:
(Tib.: dzong, Ch.: xian) - Administrative
division approximately equivalent to district.
CAT:
UN
Convention Against Torture
CRC:
United Nations Convention on the Rights of the Child
Detention
Centre: (Ch.: kanshousuo) Place where prisoners
are held without charge and subject to investigation prior to sentencing.
Drapchi:
Officially known as the “Tibet Autonomous Region’s” No. 1 prison (Ch.:
Di yi jianyu (“No. 1 Prison”)). Located in north east Lhasa.
Gutsa
(or Gurtsa): (Ch.: Di si ke (“No. 4 Unit”))
Detention centre for Lhasa region located three miles east of Lhasa near
the Kyichu river. Holds prisoners who are being investigated and have not
yet either been “arrested” (i.e. charged) or given administrative
sentences.
Gyama:
(Tib.)
Unit of measurement, equivalent to 500 grams
Kham:
One of the three provinces of Tibet.
Khampa:
Person from the region of Kham.
Kongpo:
Another
name for the Ningtri (Ch.: Ningchi) region in south-east Tibet in the “TAR”.
ICCPR:
International
Convenant on Civil and Political Rights
Lhasa:
Tibet’s
capital city located in the Tibetan Province of Utsang.
Monlam:
(Tib.)
Short form of Monlam Chenmo, the Great Prayer Festival, traditionally held
in the third week of the Tibetan New Year.
Outridu
(or Authitu): Referred to as “Unit no. 5”
(Ch.: Di wu zhidui) it was formerly a reform-through-labour centre
(Ch.: laogai) but is now a re-education-through- labour centre. Almost
empty of political prisoners today; most were moved from here to Trisam
in mid-1992. Also located in Lhasa.
Panchen
Lama: The second highest figure in Tibet.
PAP:
People’s Armed Police
Powo
Tramo Labour Camp: Renamed Tibet Autonomous
Region Prison No. 2. It is located approximately 500 km east of Lhasa in
a remote area of Dzona, Tramo County.
PRC:
People’s Republic of China
PSB:
Public Security Bureau (Ch.: Gong An Ju); local level police force responsible
for detaining and arresting suspects and for pre-trial custody.
Re-education:
Indoctrination of Chinese Communist ideology and national unity; carried
out extensively in monasteries, nunneries, prisons and labour camps in
Tibet.
Sangyip
prison: Occasionally referred to as Yitridu
“Unit no. 1” (Ch.: Di yi zhidui). Located in north-eastern suburbs of Lhasa.
Seitru
(or Sitru): Also known as “No. 4 Branch” (Ch.:
Di si chu) TAR Detention (Observation) Centre (Tib.: Tasungkhang Shipa).
It is the “TAR”’s regional interrogation and detention centre (Ch.: kanshousuo)
for holding prisoners who have not been “arrested” (i.e. not charged).
Splittists:
A term used by the PRC to describe those supporting Tibetan independence
or the Dalai Lama.
TAR:
“Tibet Autonomous Region”; formally created by China in 1965, this area
of central and western Tibet is the only area recognised by China as “Tibet”.
TCHRD:
Tibetan Centre for Human Rights and Democracy
Thamzing:
(Tib.)
Public form of humiliation. First instigated in the 1950s.
Topdhen:
(Tib.)
Person who performs sky burials by cutting up the corpse and feeding it
to the vultures.
TIN:
Tibet Information Network
Tingmo:
(Tib.)
A steamed bun
Trisam
Prison: Sometimes referred to as Toelung Dechen
or Toelung Bridge, it is a new Re-education-through-Labour centre, probably
for the Lhasa municipality. Located in Toelung, 10 km west of Lhasa.
Tsampa:
(Tib.) Roasted barley flour and part of Tibetan’s staple diet.
Tsuglhakhang
(or Jokhang): The most sacred temple in Tibet,
located in central Lhasa.
UNDHR:
Universal Declaration of Human Rights
Work-team:
(Ch.: gongzuo dui, Tib: lae doen ru khag) Specially formed temporary units
of Party members sent to conduct investigations or give re-education in
an institution or locality.
WTN:
World Tibet Network News
Yuan:
Chinese
currency; eight yuan is equivalent to approximately US$1.
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Torture against Tibetan political prisoners has been used as
a method of repression since the Chinese occupied Tibet in the
1950s. Despite China’s claim that it adheres to international
law which effectively bars the use of torture, the Tibetan Centre
for Human Rights (TCHRD) has gathered numerous testimonies from
former political prisoners which demonstrate that torture is still
routinely used. Political prisoners are at the greatest risk of
being tortured. These prisoners, many of whom are monks and nuns,
are often imprisoned for openly expressing their support for the
Dalai Lama and an independent Tibet – rights which are protected
under international law.
On
October 4, 1988 the People’s Republic of China ratified the United Nations
Convention against Torture and Other Cruel or Degrading Treatment or Punishment
(CAT), which they had signed on December 12, 1986. A member of the Chinese
delegation at the United Nations General Assembly stated in November 1988
that “China will implement in good faith its obligations undertaken in
the Convention.” Since China’s signing of the Convention, 60 people have
died from torture while in detainment. Dozens more have been killed while
demonstrating in pro-independence movements and many have committed suicide
under duress from being forced to denounce their religious beliefs or being
unable to cope with detention conditions.
In
1993 and again in 1996, the United Nations Committee against Torture, a
team of legal experts, asked China to set up a genuinely independent judiciary
and to change its laws to ban all forms of torture. In May 1996 the Committee
stated “there has been a failure to incorporate a definition of torture
in China’s domestic legal system in terms consistent with provisions of
the Convention.” On October 5, 1998, 12 years after the signing of
CAT, China signed the International Covenant on Civil and Political Rights.
China has now signed all the important United Nations laws relating to
human rights, however, evidence from recent years shows little commitment
by the Chinese authorities of upholding its international legal commitments.
The
personal accounts in Tales of Terror show that Chinese authorities continue
to abuse human rights at the worst level. TCHRD has interviewed former
political prisoners in India and Nepal to gain a picture of the current
situation relating to torture in Tibet. The personal accounts received
by TCHRD are believed to represent only a fraction of the real situation
in Tibet. For the purposes of this publication, torture is based on the
definition stated by CAT, which includes physical and mental torture.
TCHRD
has limited torture accounts to those Tibetans who have been detained or
arrested, where torture is most prevalent.
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A person may be detained for involvement in any pro-independence
‘political’ activity such as a demonstration, handing out pamphlets
or pasting posters, or shouting “Free Tibet” slogans.
At this stage, the person is generally taken to a detention
centre, where a confession must be obtained before a formal
arrest can take place. Such ‘political’ crimes were termed
“counter-revolutionary” and are now classed as “endangering State
security”.
At
this initial stage, interrogations are generally carried out by the People’s
Armed Police (PAP), China’s military body. Suspects can also be detained
at the local police station known as the Public Security Bureau (PSB).
Interrogations are deemed necessary in order to obtain a confession from
the person detained. In the majority of cases, the interrogations
are accompanied by torture. There have also been some reported accounts
of torture being carried out by members of the ‘procuracy’ (the prosecuting
body) and court officials. Both Chinese and Tibetans serve in these
official bodies.
A
detainee is generally held between two and six months before a sentence
is made through either administrative or judicial channels. There
is little opportunity for a defence that will be considered. Although judges
are often aware that beatings and torture have occurred to extract the
necessary confession, they tend to follow the recommendation of a court
official (the procuracy). Under the judicial system, this court official
will have visited the prisoner prior to the court hearing. A judicial
sentence could mean imprisonment up to life or even a death sentence.
Alternatively, an administrative tribunal can impose a sentence of up to
three years (extendible for a year) of ‘re-education through labour’, known
as ‘laojiao’. Whether prisoners are sentenced judicially or administratively
seems to be at the discretion of the authorities.
Various
torture techniques are used during detention. Over the years, testimonies
have indicated that techniques have become more sophisticated, with the
introduction of new versions of the electric baton (sometimes referred
to as electric cattle prods) and the technique of damaging victims internally
rather than causing obvious external markings. Women are often sexually
molested with torture instruments and nuns seem particularly vulnerable.
Those who are injured from torture while in detainment or prison are generally
denied sufficient medical treatment. In some cases this has resulted
in permanent physical maiming; in other cases, death. However, if a person
is close to death, they are usually released to their families or hospital
so that authorities are not held responsible.
Brutal crackdowns
on peaceful demonstrations
Most
accounts in this publication are from Tibetans who were imprisoned for
their involvement at the independence demonstrations that took place across
Tibet between 1987 and 1993. It is estimated that there were over
200 demonstrations during this six-year period, triggered by an initial
peaceful pro-independence demonstration on September 27, 1987. The
September protest in Lhasa was unprecedented in its scale since the Lhasa
uprising in 1949. More major protests occurred in the following months
and each led to violent outbreaks by armed authorities, including shootings,
detainments and subsequent torture, rendering China’s signing of the international
Convention Against Torture meaningless. Approximately 3,500 political arrests
were made during this period, mainly from people caught taking part in
the protests. The participants, often monks and nuns, were labelled
as political enemies, and the injured were often denied any medical treatment
due to their participation.
The
first major demonstration on September 27, 1987 had been initiated by a
group of monks from Drepung Monastery, Lhasa. It was prompted by
the public execution of two Tibetans and sentencing of nine more three
days earlier, witnessed by around 15,000 people. A report in the
Tibetan Bulletin, a journal published by the Tibetan Administration, stated
that the execution had an ulterior motive: “The meeting had been called
by the Chinese authorities to criticise the Dalai Lama and the international
support shown for his peace proposal for the restoration of human rights
in Tibet.” In reaction, 20 to 30 monks3 from Drepung Monastery and
over 100 lay people carried flags and called for Tibet’s independence at
the Barkhor, Lhasa’s main market place, before circumambulating the central
Cathedral. Many were immediately arrested, tortured and imprisoned
for up to four months.
A
second peaceful demonstration, this time led by a group of monks from Sera
Monastery, was organised on October 1, 1987 and escalated into violence.
Chinese authorities arrested up to 60 people4 and held them in the police
station at the Barkhor. A crowd of around 3,000 people gathered in
front of the station. Stones were thrown, vehicles were over-turned and
the station was gutted by fire while protesters were inside. The
authorities reacted by opening fire indiscriminately on the crowd from
the station roof. It is believed that at least 19 people were killed
and hundreds wounded. The following day, as garrisons of soldiers
guarded the city, security police stormed Sera Monastery and carried out
mass arrests.
On
October 6, 1987, it is believed that about 12 people were killed in another
peaceful demonstration. Mass arrests were carried out during October,
including participants of the demonstrations. There are reported
estimates of up to 600 people arrested, including some reports of
torture during detention.5
However,
March 5, 1988, marked the most violent outcome of the protests during that
period. On the final day of the Monlam prayer festival, an occasion
which attracts hundreds of thousands of pilgrims from around Tibet, monks
from Gaden Monastery confronted officials during the closing ceremony,
pdemanding the release of political prisoner, Yulo Dawa Tsering.
Although the sequence of events is unclear, a Chinese official shot and
killed a man from Kham, and the situation quickly escalated. The
authorities began to use tear gas and fired into the crowd when people
started shouting slogans. While completing their last circuit of the Barkhor,
the monks moved into the Jokhang temple for refuge. The Chinese police
were waiting inside, closed the gates and attacked around 100 monks using
clubs studded with nails and knives. Witnesses reported that the monks
were beaten and thrown from the roof, and tear gas was used. Up to
15 monks were beaten to death by PAP soldiers inside the Jokhang.
Many were arrested in Lhasa after the demonstration, possibly over 1,000
people including around 100 monks.7 Many of the detained were subjected
to torture.
From
October 1, 1988, Lhasa was sealed off and, in addition to the security
which patrolled the city, a special squadron of around 12,000 soldiers
was stationed to deal with any further demonstrations. Some sources estimate
that there was up to 200,000 Chinese troops stationed in and around Lhasa
at that time. Two months later, on December 10, 1988 another demonstration
marking Human Rights Day took place. Chinese police fired into the
crowd without warning, killing around 18 people.
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A year after the massacre of the monks at the Monlam prayer
festival, a wave of demonstrations broke out at the beginning of
March. A group of about 12 monks, nuns and youths staged a
peaceful demonstration at the Jokhang on March 5, 1989. As
the number of demonstrators grew, the police eventually opened fire
from roof-top positions. Most of the original demonstrators
were killed. Protests continued the following day with around
1,500 Tibetans on the streets. Incidences of violence, such
as shop burning, broke out. According to a Chinese witness,
Tang Daxian, and reported by the Tibet Information Network (TIN)
in June 1990, “the Chinese authoirities for the first time openly
massacred the demonstrators. Some 400 died, several thousand
were injured and 3,000 were imprisoned.”
In
response to the protests, Martial Law was decreed, taking effect at midnight
on March 7, 1989. A thousand armed Chinese soldiers moved into the
centre of Lhasa during the night and started searching homes for those
suspected of involvement in the unrest. Dozens of Tibetans, including children,
were taken from their homes and thrown into military trucks. During
the first three days of occupation, around 75 people are believed to have
died.9 In March alone, 30,000 troops moved into Lhasa.10 During
the 13 months that Martial Law was to last, authorities were effectively
granted license to unrestricted violence ranging from beatings to indiscriminate
firing into unarmed crowds.
Martial
Law and the dominant military presence curtailed any large scale activity
until 1993. In that year, on May 24 a demonstration was held in Lhasa,
initially protesting against rising food prices and involving at least
1,000 lay people. After six hours the demonstration was broken up
when people starting calling for independence. Security forces used
tear gas on the crowd, injuring protestors and making a number of arrests.
Around 289 political prisoners were arrested during 1993, an increase of
150 over the previous year.11
Most recent outbreak
Despite
international instruments to which China is legally bound to adhere, the
wave of cultural and religious repression against the Tibetans shows no
sign of easing. China’s role as a signatory to the International
Convention on Civil and Political Rights (ICCPR) on October 5, 1998 follows
an outbreak of violence and torture at Drapchi Prison in May 1998.
Eleven deaths have been reported since prison guards opened fire on demonstrators
on May 1 and 4, 1998. Among those who died after the outbreak were
six nuns who had participated in the demonstration. Reports from
TCHRD and other human rights’ groups state that participants were tortured
and put in solitary confinement. However, despite international pressure
since the incident, it has taken more than five months for Chinese authorities
to admit that a shooting occurred. In October 1998, Chinese authorities
said that guards fired guns into the air12, although they continue to deny
any subsequent deaths.
In
addition to the deaths, one of the most concerning aspects of the Drapchi
incident is the unprecedented lengths that authorities imposed to cover
up any leaks of the incident to the outside world. Full details about
the deaths and torture of the participating prisoners have taken months
to filter from Tibet and TCHRD has received reports of political prisoners
at Drapchi being denied visitation rights, while staff have been constantly
rotated to prevent leaks. This latest incident coupled with ongoing
individual cases of political repression show no evidence of China adhering
to human rights instruments, or improving its historical repression of
the Tibetan people.
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Since
1986 when China signed the United Nations Convention Against Torture, there
are 60 known Tibetan political prisoners who have died as a result of torture
while in detainment or prison.
Although
torture during detainment is predominantly physical abuse, it can have
permanent psychological damage for survivors. The testimonies that
follow are accounts from people who have survived torture during detainment
and in prison. Torture in detainment is usually coupled with interrogations
and can be anything from being forced to stand in a freezing room to beatings
and electric shocks inflicted with electric cattle prods. Most detainees
have
endured a variety of techniques.
Torture
during imprisonment takes on a different guise, such as forced labour and
exercise. On a day-to-day basis, prisoners must fulfil work quotas, even
if they are suffering from poor health or injuries from beatings. Some
have described the physical demands as worse than beatings. There
are also certain techniques that have a more profound effect on the psyche,
including blood and fluid extraction or food deprivation. Monks and
nuns often suffer from the worse forms of psychological torture, as they
are often forced to abuse their religious beliefs. For instance,
a method of psychological abuse is forcing monks and nuns to carry human
faeces on their backs over a thanka (religious painting).
“The
worst torture I endured was when I was handcuffed with my arms around a
hot chimney and left there for a whole day without food or water. The scorching
heat of the chimney resulted in blisters all over my body. There was water
running from the blisters and my wounds were stinging painfully from heavy
perspiration. At night, when the prison guards finally came to release
my cuffs, my boots were completely filled with water from the sweat of
my body,” recalls Lobsang Dhargay, a monk from Ragya Monastery, who had
been arrested for distributing leaflets reading “Free Tibet” and “Chinese
quit Tibet”. He was detained in Golok Prison for a year without trial.
With every interrogation he was beaten with sticks, kicked, punched and
shocked all over his body with an electric cattle prod. He escaped Tibet
on April 2, 1997 and reached Dharamsala, India on April 28, 1997.
Hanging
prisoners from the ceiling with a fire burning underneath, is a method
commonly described by former prisoners. Often chilli is thrown on
the fire, producing a thick smoke and enhancing the burns. “When they sprayed
chilli powder on the fire it provoked a terrible burning sensation on my
whole body and each time I was unable to open my eyes for several hours,”
says Jampel Tsering, a monk from Gaden Monastery. He served a five-year
prison term in Drapchi Prison for leading a demonstration in Lhasa in 1989.
Ropes
are also used as during interrogation. The rope is first laid across
the front of the prisoner’s chest and then spiralled down each arm. The
wrists are then tied together and pulled backwards over the person’s head.
Next the rope-ends are drawn under either armpit, threaded through the
loop on the chest and pulled abruptly down. Immediately the shoulders turn
in their sockets, wrenching the prisoner into a grisly contortion although
managing not to strangle him or her.
This
was just one of the many of torture techniques survived by Palden Gyatso,
who spent 33 years in prison on political grounds: “...first they tied
our neck, then our hands were tied up to our neck. They fastened the ropes
as if they were fastening a bag, using the wall as a support. We were tied
during interrogation sessions and then hanged from the ceiling. When
we did not give satisfactory answers, we were stripped naked and hanged
again from the ceiling and the torturers would pour hot water on us.”
Another
method described by Palden Gyatso, who was released in 1992 and now lives
in Dharamsala, is the self-tightening hand-cuff or the ‘yellow cuff’: “The
yellow cuff is specially designed and made in China. There are teeth protruding
from the inner circle of the cuff and when the victim moves, the
inner teeth automatically protrude from inside and cut into the wrist.”
Another type of cuff could be fastened, according to Palden, “so that the
wrist would develop blisters all around and these would later become inflamed
and turn into burns.” These cuffs are still in common use in prisons.
Lhundup
Ganden (layname:
Ganden Tashi), 30,
a monk from Gaden Monastery in Lhasa, was originally imprisoned for three
years in 1989 and released in 1992 when he became paralysed as a result
of extreme torture. He was one of the participants in the demonstration
on March 5, 1988, demanding human rights in Tibet and the release of political
prisoner, Yulo Dawa Tsering. After the police threw tear gas at the demonstrators,
Lhundup Ganden was arrested and taken to a room with seven other monks.
Chinese police officers and soldiers made the monks strip and then beat
them with sticks, rifle butts, rubber bats and electric batons, while throwing
water on them to increase the shock: “When I came back to my senses,
I realised that I was in Gutsa Detention Centre with my hands tied. The
worst torture was when they would make me strip and beat me with electric
batons all over my body. Afterwards I was unable to sleep on my back and
buttocks. My skin swelled, turned green and blue and there were cuts also.
Electric batons and wire are used all the time: they tie the wire around
the wrist and the shock is extremely painful. I was hanged a lot in Gutsa
for 10 to 15 minutes each time. There are lots of ways people are hanged.
They tie the prisoner’s hands, hang him from the ceiling and beat him.”
While
in Gutsa Detention Centre, Lhundup, and two other Tibetan youths and a
woman were all stripped while police officials surrounded them in the interrogation
room. The four were beaten with electric batons and Lhundup was hit on
his head with a rifle butt. When he was later called again to be interrogated,
he was unable to walk and had to be carried by other prison mates. Lhundup
sustained serious head injuries from torture used during interrogations
and he continues to suffer migraine headaches today, so many years since
the damage was done and five years since his release.
One
of Lhundup’s worst memories from Gutsa was the day a truck full of Tibetan
political prisoners arrived at the prison: “Everyone had been so badly
tortured that they were unable to stand on their feet, so the Chinese officials
just threw them from the truck on the ground. The PSB kept throwing the
prisoners one on top of the other. Some of them were able to move and tried
to crawl out of the pile. The corridor of the detention centre was full
of blood. Three prisoners were found dead in the pile and were taken back
in the same truck.”
Lhundup
saw several inmates in Gutsa die from torture and starvation. Following
this period, while he was in Outridu Prison, he heard of three suicides.
In Outridu he was kept in solitary confinement with no contact whatsoever
with the outside world for 34 days: the cell had a metal floor and no bed,
his hands and feet were cuffed, he was provided with two meagre meals a
day, and he was not even allowed to go out to the toilet.
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Torture-related
death while in detainment or in prison has distinct characteristics. If
a prisoner is on the verge of death which is linked to torture, he or she
is, generally, hospitalised or released. The person often dies outside
of the prison walls, making the authorities appear less culpable.
Deaths may also occur after untreated prolonged illness from detainment.
TCHRD has 17 confirmed deaths since 1986 which occurred immediately after
early release from prison, either in hospital or at the victim’s home.
All the victims had been tortured.
Jampel
Thinley, a monk who was charged in 1997 with pasting “counter-revolutionary”
posters on a monastery, died just four hours after his release from prison.
At the hospital, his close friends heard him murmur that he was not given
a single drop of water and food for the nine days and nights that he was
beaten and tortured. No cause of death was provided by the authorities,
although when he was buried some monks saw that his body had turned red
and blue.
Another
monk from Chamdo Monastery, Jamyang Thinley died five days after his quick
release from prison on September 13, 1996. He was 25 years old.
He had been arrested on May 30, 1996, after Chinese officials discovered
political leaflets in his room. He had endured four months of severe torture
and beatings by prison officials in Chamdo Prison, and was in a critical
condition when he was released.
Another
Chamdo monk who saw Jamyang’s body prior to cremation reported: “His entire
back and neck had blisters as a result of being electrocuted. He had marks
of having been beaten so badly that he was black and blue all over. There
were patches of clotted blood on certain areas of his stomach.”
Phurbu
Tsering (also known as Phurtse) took part in the nonviolent protest in
Lhasa on March 5, 1989. He was arrested that day by a PSB official,
who beat him while in detention at a police station near the Jokhang. Following
a heavy blow to his head with an iron bar, Phurbu Tsering never recovered
from his injuries. He was admitted to the Lhasa’s People’s Hospital and
on the same day his relatives were told he had to undergo surgery. For
18 days he remained in a coma. While at home one side of his body became
partially paralysed and he started having convulsions. He died on February
7, 1996 at the age of 36.
Kalsang
Thutop was one of the four leading members of a secret pro-democracy group
in Drepung Monastery which printed a booklet on democracy (The Precious
Democratic Constitution of Tibet, 1988) as well as a translation of the
Universal Declaration of Human Rights. The books were later discovered
by police. He was among 10 monks sentenced on November 30, 1989, to 15
years in Drapchi prison. “On the morning of July 4, 1996, he was taken
for interrogation. When he returned a few hours later, he could not utter
a single word. Apparently, he had sustained injuries as a result
of severe beatings by the prison officials. He was immediately hospitalised
in the prison hospital and the next morning he passed away,” said Jampel
Tsering, a former political prisoner.
Rinzin,
was a 61-year-old man from Mugrum Trehte, Labrang County, Ngari. He was
imprisoned for three years but, according to a source, had never gone to
trial. “He had openly kept a photograph of the Dalai Lama on his altar
long after the Chinese authorities had announced the ban on such pictures,”
said the source. “When confronted by three Chinese officials who saw the
photograph, he responded, ‘If we cannot see the person in real life then
what is there in a photograph?’ ” His forthrightness led to his death.
He was detained for one month in the town prison, refused all visitors
and was reported to look very weak and malnourished before being transferred
to Ngari Prison. During his detainment he suffered from tuberculosis. “No
one knows what he went through in prison,” said the source, “He was kept
in prison hospital for one month after which he was released because his
condition had become serious. Upon his release, he lived only one month
at home. He was so sick that he could barely speak, and was completely
bedridden. He passed away around February 11, 1997.”
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The
infliction of internal injuries is a sophisticated way to cover up visible
signs of torture. Kidney damage is a common cause of death.
This suggests that the torturers intentionally focus on that area of the
body to maximise internal injuries and minimise the external damage.
When injuries are so severe that they may lead to death, as in the case
of the nun Rinzin Choeden, the prisoner is usually released. Within
a week of Rinzin’s arrest on March 8, 1989 after a demonstration, she was
returned to her nunnery (Shugseb) in a critical condition. Her kidneys
had been damaged from torture. She died in 1990 at the age of 25.
Another former prisoner, Lobsang Shakya,
a monk who was detained for refusing to recognise the Chinese-appointed
Panchen Lama, says that the guards specifically avoided creating visible
marks while beating him. One said, “Do not hurt him on the outside;
disable him with internal injuries.”Sentenced without trial
Even
after injuries are inflicted from torture, many prisoners are denied sufficient
medical treatment or treated too late. With those who have survived,
the damage is often permanent. A nun, Kunchok Tsomo, spent three
years in prison with a untreated broken arm after being hit with a rifle
butt during her arrest at a demonstration in May 1993. Her injury
was exacerbated from her prison duties of cleaning and separating wool.
After her release, a doctor diagnosed that flesh had grown around and inside
the broken bone. In 1998 her condition remained poor and she is still
under medication.
Tashi
Tsering, a prominent public figure in Shigatse, was arrested on November
28, 1989 for distributing pro-independence literature in Yangmo, Shigatse,
and sentenced to seven years in prison for “counterrevolutionary propaganda
and incitement”. He was reportedly admitted to the prison clinic in April
1991 with heart problems. He was released in September 1994 on medical
grounds because his health was deteriorating due to torture in prison but
died after unsuccessfully responding to medical treatment.
Lhakpa
Tsering died after being refused medical treatment on at least three occasions
before his death on December 15, 1990, 13 months after his arrest. The
case received international attention demanding a response from the Chinese
government. In December 1990, before a foreign delegation visit to
Drapchi Prison, Lhakpa had boldly refused to obey instructions to tell
the visitors that Tibet had never been independent and had always been
a part of China. He was subsequently subjected to intensive interrogation
sessions and badly beaten. Prison inmates in the adjoining cell heard him
cry out, “Mother, please save me. They are going to kill me.” He
was 20 years old when he died.
After
his death, 93 prisoners in the male section of Drapchi Prison staged a
silent protest. Pieces of Lhakpa’s quilt were distributed to all prisoners
to be made into flags for the protest and the quilt cover was used as a
banner when the prisoners were led out to work. The protest resulted in
unprecedented action by the authorities: PLA troops were brought into the
prison on December 16 and remained until the next morning. The post-mortem
found a variety of bruise marks on Lhakpa’s body, blood clots under the
skin and dried blood from the nose. The fingernails had also turned blue.
An unofficial statement made by the doctors and officials who conducted
the autopsy implied that Lhakpa had died as a result of internal infection
due to the failure to treat intestinal lacerations caused by beatings.
An
urgent action appeal was submitted by Amnesty International for a full-scale
inquiry into the post-mortem results and demanding that the report be made
public immediately. On January 10, 1991, Asia Watch, another international
human rights monitoring organisation, demanded of the then Chinese Premier,
Li Peng, “a full and impartial investigation to determine the cause of
death of Lhakpa Tsering, and if allegations of torture prove accurate,
to prosecute all responsible persons.” On April 6, 1991 Xinhua, China’s
official news agency, quoted a speech by Gyaltsen Norbu, the Chairman of
the “TAR” to the then US Ambassador James Lilley, in which he stated that
Lhakpa Tsering became ill in October 1990 and died of appendicitis and
peritonitis. It was unexplained why Lhakpa Tsering was never hospitalised.
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Forced blood extraction is a method of physical and psychological
torture. Physically, this method is used to weaken
prisoners. At such high altitudes in Tibet, loss of blood would
weaken a person of standard health. But with poor diet in the
prisons and prisoners already weak from beatings, repeated blood
extractions can sometimes lead to death. Phuntsok Zomkyi,
a nun who was imprisoned for three years from 1989, was made to
give blood in Trisam Prison after repeated beatings and torture.
Blood was also taken under the guise of ‘medical checkups’.
Thupten Tsering, a 70 year- old monk who fled Tibet in November
1996, said that in 1990, the political prisoners in Drapchi Prison
were told that they were to receive medical checkups. “Blood was
extracted by doctors from each of the prisoners but we received no
medical reports afterwards.”
Psychologically, these extractions can have serious mental effects,
particularly for monks and nuns. Even during the time of
famine, in the 1960s, when China was offering food in exchange for
blood, no Tibetan’s volunteered. This led to a campaign where blood
donations were made compulsory during the Sino-Indian border war
in 1962. In his book, In Exile from the Land of Snows, John
Avedon says that one and a half times the normal amount of blood
was taken from Tibetans between the ages of 15-35. ‘Class-enemies’
were the main donors. The campaign killed many, as people
were already weak from starvation.
Jimpa Lhamo, a nun imprisoned in Seitru Prison for six and a half
months in 1991 for an independence demonstration, was told one day
that she had to be taken to the hospital to give blood. “I was
taken to a military hospital where the staff were Tibetans.
The doctor told the PSB that my blood was not good and impossible
to extract. So I was taken to a Chinese hospital near the
prison, where they extracted two bottles of blood from me. Then
the PSB ordered me to get up, but I was feeling so weak that I
couldn’t. So the Chinese started to hit me with sticks. They also
put a rubber tube in my mouth and urinated in it. They hit me a
lot and I finally got angry and said: ‘If you want to kill me,
go ahead!’ Instead, they put me back in my cell which was
full of dust with soil on the floor.”
Extractions were also done to obtain fluid for medicine. Phuntsok
Yangkyi, a nun from Michungri Nunnery, Lhasa arrested on February
3, 1992, was injected twice in her back by Chinese doctors when
she was transferred to a police hospital in mid-1994.
Doctors extracted a body fluid (Tib: Geychu) which the Chinese
believe increases vitality. Phuntsok went into a coma after the
extraction and her nails, tongue and lips turned bluish-black (a
sign of poisoning). She died on June 4, 1994, at the age of 20,
six days after being taken to the hospital. When the authorities
finally allowed her parents access to the body it was under police
escort on the condition that they never speak about the visit. When
Phuntsok’s body was handed over to the topdhen, he refused to perform
the burial as the body was severely scarred. According to Tibetan
tradition sky burials can only be performed when the death occurs
naturally. This was said in the presence of both her parents and
Chinese prison authorities. The body was reportedly black and blue
all over due to severe beatings and the right foot was completely
black. Her eyes and mouth were smeared with blood.
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The
United Nations Convention on the Rights of the Child formally took effect
in China on April 1, 1992. Under the Convention, the detainment or
arrest of a child must only be used as a last resort within the bounds
of the law. In 1994, in its initial report to the United Nations
on its adherence to the Convention, China described itself as a “consistent
respecter and defender of children’s rights”.
There
are currently 39 known juvenile political prisoners detained in various
Chinese prisons in Tibet, and many of current political prisoners were
below the age of 18 at the time of arrest.
These
young people have been imprisoned for attempting to exercise their right
to freedom of expression, such as calling for a “Free Tibet” in a public
place. They are detained in adult prisons, denied legal representation
and contact with family, forced to do hard labour like adult prisoners
and subjected to the same forms of torture and abuse. For a young
person the psychological effect of torture can be particularly damaging.
The period of incarceration, even if it is only for a month, may seem endless,
and children often lack the ability to reason through the cause of their
detainment.
The
youngest political prison to have died in Tibet, named Sherab Ngawang,
is believed to have been 15 years old. She died on April 17, 1995, two
months after she was released from Trisam Prison. She was apparently beaten
with electric batons and a plastic tubing filled with sand after joining
other nuns singing freedom songs in the prison. One source said, “They
beat her until she was so covered with bruises that you could hardly recognise
her.” Other sources reported that after three days of solitary confinement
Sherab developed severe back pain and kidney problems. She also experienced
loss of memory and difficulty in eating. She had to be taken to hospital
twice after inmates pressured prison authorities.
“When
she was released she was so ill as a result of torture and ill-treatment
in prison that she was sent to different hospitals in Lhasa,” reported
an unofficial source in Lhasa who said that doctors had diagnosed malfunctioning
kidneys and damaged lungs. In a report published on February 26, 1995,
China’s State Council called reports that Sherab’s death was related to
prison beatings “a sheer distortion of facts”, saying “she was diagnosed
as suffering from cerebral tuberculosis.” Amnesty International rejected
China’s explanation.
Luesang
was interrogated regularly for four months when he was arrested at the
age of 16, in December 1994, for pasting up independence posters. He and
his friends, Lobsang Jampa, 17, and Shera Gantsen, 14, were monks from
Shengnayk Monastery and all arrested at the same time. They were taken
to Taktse County Prison. Luesang says: “Three police officials -
two questioning and one taking notes - conducted the interrogation sessions
which lasted for one hour each time. They would ask: “What did you do?
How did you paste up these posters? Who is behind this? Do you know anybody
who is involved in political activities?’. Every time my answers were not
convincing enough, I was kicked and beaten.”
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Treatment
against women in detention is no less lenient than their male counterparts.
They are actually more vulnerable than men, as the authorities use sexual
torture as a means of punishment and interrogation against female prisoners,
particularly nuns. Even pregnant women, who are given special dispensation
under international law, have been tortured resulting in miscarriage. There
have been reported accounts of assaults with sticks and electric cattle
prods that are forcibly inserted into the vagina, anus and mouth.
The assaults on women are usually carried out by female guards. At the
end of 1997, nearly a quarter of the 1,216 political prisoners or prisoners
of conscience known to be detained in Chinese prisons in Tibet were women.
In the same year, TCHRD reported four deaths of women as a result of torture.
In 1998, six nuns died at Drapchi prison after demonstrations on May 1
and 4.
Tenzin
Choeden’s account of torture from 1988 demonstrates the form of abuse
which Tibetan women have endured in Chinese prisons. She was arrested
at 18 years of age on February 4, 1988 for participating in a peaceful
pro-independence demonstration on the Barkhor with 12 other nuns. She was
detained for two months in Gutsa Detention Centre, near Lhasa, where she
was interrogated and tortured daily. She described a sexual assault carried
out by four female officials in the prison: “We were each taken into a
room one by one where there were four women... I was stripped completely
naked and told to lie down on the floor as if I was prostrating. I saw
them carrying knotted ropes, electric batons and sticks.”
The
women, who had covered their faces and wore gloves, hit Tenzin all over
her body with sticks. She felt the first five hits before losing consciousness.
“When I came back to my senses, I saw my prison mates with electric batons
inserted in their anuses. Then they used the electric baton to beat me
which made me feel as if one of the nerves in my heart was being pulled
out.”
Tenzin
was told to get up and stand against the wall. After an argument with the
women officials, “they inserted a stick into my vagina four times with
full force. Then the stick was inserted into my mouth. I tried to keep
my mouth closed but she inserted it very hard causing my lips to bleed
and two of my teeth became loose.”
After
this Tenzin was unable to move and the women took her to a small dark cell.
Tenzin suffered from severe pain for three days and was very weak. She
also had problems urinating. When she regained her senses she saw that
her skin had turned green and that she had marks on her buttocks. After
her release Tenzin fled to India in 1991 but, because of beatings and torture,
she has lost one third of her physical ability and is particularly handicapped
along the right-hand side of her body. She still suffers from headaches
and back pain every day.
In
the case of the nun, Tsultrim Dolma, she was both sexually abused during
her detainment and raped after her release. From Chubsang Nunnery, she
was arrested in April 1988 for participating in independence demonstrations
with other nuns and monks. The first day in Gutsa Detention Centre she
was severely beaten while interrogated, but the worst was still to come.
“The following morning, I was taken to a room where three policemen were
seated behind a table. On its surface was an assortment of rifles, electric
prods and iron rods. One of them asked me: ‘Why did you demonstrate? Why
are you gan to shake and I told them: ‘Many monks, nuns and lay people
have been arrested, but we know that Tibet belongs to the Tibetans. You
say there is freedom of religion, but there is no genuine freedom!’” Her
answer angered them and they all stood up from behind the table and picked
up various implements.
One
picked up an electric rod and hit her so hard that she fell down.
“They
shouted at me to stand, but I couldn’t and so one pulled up my robe and
the other man inserted the instrument into my vagina. The shock and the
pain was horrible. He repeated this action several times and also struck
other parts of my body. Later the others made me stand and hit me with
sticks and kicked me. Several times I fell on the floor. They would again
force the prod inside of me and pull me up to repeat the beatings.”
Tsultrim
lived with this torture for more than four months before she was released.
After her release she tried to return to her nunnery: “Arriving in Chubsang
Nunnery, I was denied readmission and, to my surprise, I saw Chinese police
office had been set up at the nunnery. Just below Chubsang Nunnery was
a Chinese police compound. As I passed it, I saw three Chinese soldiers
on bicycles. They followed me a short distance before I was stopped. One
of them took off his coat and shirt and then tied the shirt around my face,
and shoved the sleeves in my mouth to stop me from crying and yelling.
I was raped by the three on the outer boundary of the compound. The three
Chinese policemen then just ran away.” Tsultrim did not re-enter the nunnery.
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Although
the special needs of pregnant women in detention are recognised by the
United Nations Standard Minimum Rules for the Treatment of Prisoners, cases
of pregnant women being beaten have been reported from Tibet. The
UN states that “special accommodation” shall be provided for women in pre
and postnatal stages.
Damchoe
Pelmo was three and a half months pregnant when she was arrested in June
1993. Even though she miscarried her baby due to maltreatment and
testified this in court, she was still sentenced to three years in prison
on suspicion of involvement in an underground pro-independence movement,
the Snowland Youth Association.
The
night of her arrest she was reportedly kept standing in a cold room while
being interrogated about her activities. Guards also beat her head against
the wall. Damchoe told her interrogators that she was pregnant and
was feeling weak, but her pleas were ignored and the questions continued.
“By the next morning, I had been standing for 14 hours in a row and was
so stiff that I could scarcely move. I was suffering such incredible pain
that I was unable to bend my legs or sit down.” The day after her
arrest Damchoe was taken to the hospital where doctors recommended that
she be admitted immediately. The prison officials refused to heed the advice
and she was returned to the prison. “The following day,” says Damchoe,
“while I was trying to go to the toilet, I was suddenly struck with dizziness
and I fell unconscious. Before losing consciousness, I knew that I had
lost my baby.”
Damchoe
was finally hospitalised for one week from June 12, 1993. Although still
not completely well, she was then taken back to the prison where she was
once again lectured and interrogated. “This time the policemen told me
that it was my own fault and my problem alone if I had lost my child and
they said, ‘Next time you should think before involving yourself
in political activities’.” Despite testifying in court asking for torture
and beatings?’ My knees beabout losing her baby due to the maltreatment
of the prison officials, Damchoe Pelmo was sentenced to three years imprisonment.
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Intensive
labour is a requirement of all prisoners in Chinese prisons in Tibet. Hard
labour during the day is often coupled with forced exercise and a poor
diet aimed at weakening the prisoners. Luesang, the 16-year-old prisoner
mentioned above was made to do construction work for two years while in
Toelung Trisam Prison: “Sometimes, we would work for almost 24 hours in
a row: from 8a.m. to 12a.m., from 1p.m. to 6p.m., from 7p.m. to 1a.m. and
again in the morning from 2a.m. to 6a.m. Food was very meagre: two bread
rolls and hot water in the morning, boiled vegetables and some uncooked
rice for lunch, two bread rolls and boiled vegetables for dinner and only
boiled water in the middle of the night.”
Prisoners
may also be involved in heavy farming, mining or removing human faeces
for fertiliser. They sometimes work in desolate, inhospitable areas of
Tibet and must also endure strenuous ideological training. Prisoners
are given ‘target quotas’ to fulfil aimed at profiting from their production.
These quotas are compulsory even if prisoners are sick. However,
in some cases political prisoners are not allowed outside the prison grounds
for labour, for fear that they may contact outsiders. This is the case
for all political prisoners in Powo Tramo Prison, situated in Dzona, Tramo
County in Nyingtri region in the “TAR”.
Lhundup
Monlam was in prison for over four years from February 16, 1990: “For
two years I worked in the green house vegetable garden in Drapchi. I was
constantly exposed to pesticides and working in suffocating conditions
with no proper ventilation. Yet like all my fellow inmates, I had no choice.
Today I have various health problems. I have difficulty hearing, I suffer
from arthritis and I cannot maintain my concentration for long.”
Ngawang
Lhundrup, aged about 23, was sent to forced labour after enduring interrogations
and torture during his detainment at Gutsa Detention Centre. He was from
Shedrupling Monastery, Lhogongkar, Lhoka, and was arrested on August 12,
1992, while demonstrating in the Barkhor, Lhasa with a large picture of
the Dalai Lama and the Tibetan national flag. While in Gutsa the prison
authorities had taken out a contract to build a dam near Toelung Trisam,
and Ngawang and the other prisoners were sent to work. Ngawang remembers,
“when we were permitted to stop in the evening our hands would be full
of blisters and we would be weak with exhaustion.” Ngawang completed his
prison term on August 12, 1994.
From
1994, there are reports that prison authorities introduced compulsory stretches
of strenuous exercise combined with more stringent regulations. Sometimes
this could mean running from 8:00a.m. to 12:30p.m. and then from 3:00p.m.
to 6:00p.m, regardless of the weather or the prisoners physical condition.
In one case, a monk of Gaden Monastery (layname: Tenzin) was crippled as
a result of being forced to run in spite of a knee problem. As Tenzin’s
condition worsened, he was given medical leave from the prison as his bills
began to accumulate. Today Tenzin has to walk with the help of crutches.
Choekyi
Wangmo, a 28 year-old nun from Phenpo, “TAR”, was sentenced to five years
imprisonment after her arrest in 1993 for participating in a demonstration.
She was detained in Gutsa for five to six months during which she was subjected
to torture. When she was transferred to Drapchi Prison after her. Despite
her deteriorating health, she was made to perform the running exercises
along with the other prisoners. She is reported to now be in very poor
health.
Another
nun, 24 year-old Gyaltsen Kalsang of Shugseb Nunnery, was also forced to
participate in strenuous running exercises, despite being hospitalised
in November 1994 and diagnosed as suffering from a serious kidney problem.
She had been sentenced to two years in Drapchi Prison after being arrested
on June 14, 1993 for involvement in pro-independence activities.
She died on February 20, 1995.
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There
have been cases where prisoners who are unable to endure repeated physical
and mental torture have committed suicide. The pressure of being
forced to denounce their religious beliefs, also plays a factor.
During the early years of occupation, people committed suicide after being
subjected to ‘Thamzing’ sessions, a public form of humiliation. The
Chinese authorities also often refer to deaths as ‘suicide’ which contradict
reports from witnesses. The most recent ‘suicide’ cases reported
by the Chinese authorities was in the 1998 Drapchi incident where five
nuns are said to have died from suffocating themselves. However,
the facts are unclear as each nun - who died on the same day - was in solitary
confinement at the time of death.
Tenchok
Tenphel, aged 26, was the caretaker at Sakya Truphai Lakhang Monastery,
near Shigatse. A “work-team” arrived at the monastery in 1996. On
refusing to denounce the Dalai Lama in an essay, Tenchok was forced to
relinquish his position as caretaker and was arrested. He was detained
in Sakya County Prison where he was interrogated, threatened and tortured,
but he refused to denounce the Dalai Lama. In September 1997 after
15 days in detention he committed suicide in the prison by strangling himself
with his waistband. His body was kept in a room in Sakya guesthouse
by the “work-team” and was not handed over to the monastery. The
monks were forbidden from performing any prayers for Tenchok after his
death and his father was imprisoned for a day before being allowed to cremate
his son’s body. As an explanation for the suicide, the “work-team”
announced that, “Thenchok committed suicide due to a financial swindle
while he was caretaker of the monastery.”
Kalsang
Dawa, a 29-year-old painter from Phenpo in central Tibet, was arrested
in April or May 1993 for painting the Tibetan flag and pasting independence
wall posters. He was taken to Sangyip Prison where he was reportedly
tortured and, in one instance, suffered a serious beating by a drunk prison
guard for disobeying the sleeping time. After the beating he was
said to have shown signs of psychological disturbance, covering his ears
with both hands and crying out: “they are inserting electric batons into
my ears.” After around nine months in Sangyip, Kalsang was sentenced
to hard labour and transferred to Trisam Prison. On October 14, 1995,
Kalsang was found dead in his cell, hanging from the ceiling. He
had used a toilet pot to support himself while tying the rope around his
neck.
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Hung and electrocuted
Arrested
for March 5, 1988 demonstration
My
name is Gaden Tashiand I am a 29-year-old
monk from Medro Gongkar Shen. I was arrested on March 5, 1988 in Lhasa’s
East Barkhor, as I was one of the organisers of the Monlam prayer festival.
On
our arrest, countless Chinese PSB and army officers threw tear gas at us
and hit us with sticks, rifle butts and rubber bats. About seven of us
were beaten and stripped naked. They used electric batons and threw cold
water over us. The beatings lasted about an hour or so. Later, when I came
back to my senses, I realised that I was handcuffed in Gutsa Detention
Centre where there were about 20 prisoners in each cell.
I
was first sentenced to three years for “counter-revolutionary activity”
in November 1988 and was later moved to Drapchi Prison where some prisoners
and I founded the Snow Land for Youths Freedom Organisation. On May 17,
1990, my sentence was increased from three to 12 years for my involvement
in the organisation, but I was finally released on medical parole in 1992
after spending one year in hospital.
The
worst torture was when we were stripped and beaten with electric batons.
It was difficult to put on my trousers and robes when the torture had ended.
When we reached our cell, I was so badly swollen and cut that I could not
sleep on my back. My skin had turned blue and green.
I
was frequently hung from the ceiling in Gutsa, for about 10 to 15 minutes
at a time. Electric batons and electric wire were also used. They tied
the wire around my wrist and electrocuted me which was extremely painful.
In Outridu, they mainly used sticks, electric batons and cold water. After
throwing water, they hit the prisoner with an electric baton causing electric
shocks. But they preferred to starve the prisoners rather than beat
them. During this time, I suffered severely from a wound on my head
that I had received during a particularly bad beating in Gutsa.
From
Outridu, I was taken to Seitru where I was kept in solitary confinement.
Seitru is a strict prison and I received most of my beatings and hangings
there. The worst thing in Seitru was the use of a self-tightening handcuff
(the “yellow cuff”). While tightening the cuff, they put our wrists on
the floor and kicked the cuffs with their feet, which hurt a lot. Later
I suffered from swelling on my hands and today they are still scarred.
One
day, while in Drapchi, I was handcuffed, a sack was put on my head and
I was taken to the Outridu Prison, where I was kept in solitary confinement
for 34 days and leg-cuffed. The room was so dark that I could see
only my hands if it was a very bright sunny day outside. When the weather
was bad, it was impossible to distinguish between the day and the night.
I had to pass my urine and stools in the same room and was given two small
tingmo and a vegetable soup twice a day. At the end of my solitary,
I had a tough time opening my eyes.
I
was taken back to Drapchi and put in the political activist cell and given
hard labour, which was all the more difficult because I was leg-cuffed.
Two years later, I was released on medical parole, after spending one year
in hospital. I arrived in India on December 18, 1996. I now suffer from
headaches and bad eyesight.
Don’t talk about
freedom
Organiser
of the September 27, 1987 demonstration
My
name is Jampel Tsering. I am 27 years
old and a former monk at Drepung Monastery, Lhasa. I was first arrested
on September 27, 1987, for leading a demonstration in the Barkhor area
of Lhasa with 21 other Drepung monks and was detained for four months in
different prisons. I was arrested again on July 18, 1989, for demonstrating
in Lhasa with other Drepung monks and afterwards the police came to my
monastery and found human rights pamphlets in my room. I was first detained
in Sangyip Prison and six months later transferred to Drapchi Prison. I
was sentenced to five years with loss of political rights for three years.
Upon
my arrival at Drapchi, my clothes and personal belongings, including Buddhist
scriptures, were burned. I was subsequently beaten mercilessly, repeatedly
punched all over my body and kicked in the back. I suffered similar severe
beatings over the next several days and then less severe beatings almost
every day thereafter. I was shocked with a cattle prod on my face and mouth.
During these sessions the guards would say: “You are not allowed to talk
about freedom.”
In
1991 I, and other inmates, demanded to know where some prisoners had been
taken who had attempted to hand over a letter to a delegation about the
appalling prison conditions. We were punished by having our hands
and feet shackled. I was kicked and punched all over my body and beaten
with the butt of a gun. Several other prisoners and I were taken to solitary
confinement for 12 days.
I
remained imprisoned for a total of five and a half years, during which
I was often hung from the ceiling over a burning fire of chilli powder.
This would give my whole body a burning sensation and I was unable to open
my eyes for several hours. I was kept handcuffed in the prison and sometimes
my whole body was fettered by ropes which was extremely painful.
After
my release in 1994, I was not allowed to return to my monastery and I escaped
Tibet in October 1996.
Interrogated at
gunpoint
Organiser
of March 5, 1988 demonstration
My
name is Yeshi Togden and I am 31 years
old. I was arrested in the Jokhang area in Lhasa on March 5, 1988,
for organising a demonstration with some friends. We were arrested after
several minutes of confrontation with the Chinese police. The whole
scene was like a battlefield - blood could be seen everywhere and
monks’ robes could be found in every corner.
Before
being taken to prison we were beaten indiscriminately, hit with fists and
kicked. I was taken to Gutsa Detention Centre for 13 days where I was interrogated
every day for 14 hours, sometimes at gun point. I was later transferred
to Outridu and kept there for six months. We were not provided with proper
water or food and were so hungry that we ate soap and toothpaste.
I
was interrogated for three months by two policemen at a time - one Tibetan
and one Chinese. They used electric batons and cattle prods to beat me
all over my body and stuck them into my mouth. Ferocious dogs were also
set on to me. After the torture sessions we were kept with our hands and
thumbs cuffed.
Participant of
October 1989 demonstration
My
name is Phuntsok Zomkyi. I am a 27-year-old nun from Toelung in Lhasa City.
I was arrested in October 1989 for participating in a peaceful demonstration
with five other nuns.
We
were all arrested and taken at gun point to Gutsa Prison where I spent
two and a half years, then six months in Trisam. I was regularly
interrogated, beaten and tortured. The worst torture I had to endure was
being forced to stand upside down against a wall for more than one hour.
My head became red and painful. When it became unbearable, I would fall
down, but the policemen would come and beat me savagely till I took the
posture again. One day, I had blood extracted and a friend died in prison
after her blood was extracted for a third time.
I
was never taken to court but was told I had been sentenced to three years.
I was released in October 1992 and was refused re-entry to my nunnery.
My life became useless so in September 1995 I left for India. I now live
in Dolma Ling Nunnery in Dharamsala, India. In this nunnery, there are
20 other nuns that were also imprisoned in Gutsa Prison.
I
still suffer from very poor health. But the mental pain is the worst
and I often have nightmares about this terrible period of my life.
Sexually abused
with electric batons
Participant
of peaceful demonstration on February 4, 1988
My
name is Tenzin Choedon. I am a 28-year-old
nun. I spent two months in Gutsa Prison for participating in a pro-independence
demonstration on February 4, 1988.
We
were arrested by the Chinese police and driven to Gutsa Detention Centre.
When one of the nuns shouted “Tibet is independent!”, we were all hit with
rifle butts and hit again on our arrival at Gutsa. The interrogation started
immediately.
Three
PSB officials came into my cell and asked questions about who initiated
the demonstration. I was beaten and it all ended suddenly. A Tibetan PSB
shouted: “You shameless nuns, you just run after monks. If I had my rifle
I would shoot you!” Then an official set a dog upon me. I stood still,
even when the dog bit me.
We
were then taken to a hall and ordered to remove our clothes, except for
our waistcoat and petticoat, after which we were individually led to a
room. There were four women - one young Chinese woman and three Tibetans.
I was stripped and told to lie down on the floor as if prostrating. I saw
them bringing knotted ropes, electric batons and sticks. They had covered
their faces and wore gloves. First I was hit with a stick all over my body.
After five strikes my body became senseless. Later, as I was coming back
to my senses, I saw my fellow nuns being abused with electric batons in
their anuses. When the baton was used on my body, I felt as if a nerve
in my heart was being pulled out and my stomach was in pain.
I
was told to stand up and lean against the wall. After arguing with the
women, they inserted a stick into my vagina four times with full force,
which resulted in pain that lasted for three days and also gave me problems
when urinating. Then the stick was rammed into my mouth. As I had kept
my mouth closed, they had to push very hard to insert it and as a result
my lips were injured and two of my teeth were loosened. After this incident,
I was unable to move and they had to take me to my cell. I had no idea
whether it was day or night. When I recovered my senses, I saw that my
skin had become green and that I had marks on my buttocks.
When
released we were advised: “You are all young and immature, and can’t think
properly. From now on, if you are found taking part in any demonstration,
you’ll be executed.” After our release, we were kept under strict surveillance
by the PSB.
After
my release on June 27, 1988, I stayed for about two years in Tibet before
I fled to India in 1991 with three others. I decided to go to India as
I had been expelled from the nunnery, sent back to my town and was not
allowed to join any institution. I know that my escape may cause a problem
for my five relatives in Tibet, but I felt I had no choice.
As
a result of torture, I have lost a third of my physical ability, mainly
on the right side of my body. I never received any medication or check-ups
in prison, but after my release I was confined to bed for two months and
could only send urine samples to the doctor. Now I suffer from daily headaches,
back pain and have problems with my veins. It is painful when I study or
read scriptures for too long.
"I did not lose
heart"
Participant
of May 1988 demonstration
My
name is Rinzin Kunsang. I am a 31-year-old
nun from Nyemo Shen. I was arrested in May 1988 for participating in a
demonstration and taken to Gutsa Detention Centre. On the way
to Gutsa, were we beaten repeatedly with rifle butts by PSB officer. As
soon as we arrived the interrogations started.
When
I was interrogated, I was beaten with sticks and rifle butts. I was put
in solitary confinement and did not see my companions until the day of
my release.
During
my stay in Gutsa, I was regularly tortured. They took away all my clothes
except a thin petticoat. Two PSB officers instructed me to kneel down in
front of a small table and put my chin on it and they beat me mercilessly
with sticks for about an hour. The guards normally took a five minute
rest when they would put a stool on my back and threatened me that if the
stool fell down I would be tortured again. After 15 minutes they would
order me to stand up.
The
PSB officers told me that I was the leader of the demonstration and that
I would be imprisoned. Suddenly, one of the prison guards came towards
me with a gun. He put it in my mouth and ordered me to tell the truth or
I would be executed. I said that I had nothing to reveal and that they
could just kill me if they wished.
When
they came back from dinner, they took me to a cell where two women and
two male PSB officials were waiting. I was taken to a small hall where
I was stripped completely naked, in front of a crowd of criminal prisoners.
The two women put on gloves and covered their mouths. They threatened that
they were going to make me marry a monk which would make me break my nun’s
vows. I was then told to lie on the floor. They started to kick me with
their army boots and walk on my body from neck to toe with their boots.
Later I was ordered to rest on my knees and I was beaten with a special
device: it had a handle and was a little bit flat on one end with folded
nails. The pain was terrible and my buttocks were badly cut. At the end
of the torture they gave me my clothes back, keeping my belts and shoe
laces so I could not commit suicide. I did not even have a mattress to
sleep on, my back and bottom were all bruised and I could not sit. After
this I was regularly submitted to interrogation.
I
reached Lhasa where I stayed in the hospital for a while. When I returned
to the nunnery, a Chinese work-team was present conducting “re-education”.
Later all the former political prisoners were expelled from their monastery
or nunnery. I finally left for India around six years ago. I still
suffer from problems with my waist and veins.
A medley of punishment
Participant
of demonstration on September 22, 1989
My
name is Rinzin Choenyi and I am 26
years old. In 1988, I participated in a demonstration with 11 nuns and
two monks. I was not caught but I was expelled from my nunnery. On September
22, 1989, I participated in an independence demonstration asking for the
release of political prisoners. I was arrested with five other nuns in
the Barkhor and taken to Gutsa Prison.
We
were arrested in the afternoon and made to stand outside without moving
until 1a.m. Then interrogations began for two months, sometimes three
times a day and generally lasting up to two hours. Interrogations always
meant beatings using electric batons. Three to four men would come and
tie our hands behind our backs, hang us in the air and beat us with electric
batons. They would also rotate and hit us with coarse ropes. The kickings
and slappings were countless. They would then take us down, use electric
batons again all over our bodies causing electric shocks. Other types
of punishment were also used, like keeping us standing in the sun, hitting
us with bamboo sticks or tying electric wires around our fingers to electrocute
us.
Two
months later on November 5, 1989, I was accused of being a “counter-revolutionary”
and sentenced
to
seven years imprisonment.
On
March 5, 1992, at Losar (Tibetan New Year) some prisoners and I decided
to wear ordinary clothes to commemorate past uprisings. When we were
told to remove our clothes, we protested and were badly beaten. The soldiers
had a plastic rope as thick as an arm - if hit by it you got black and
blue bruises and cramps the next day. They used this rope against us whenever
there were protests.
We
staged a three day protest when two prisoners, Acha Chungdak and Dadon,
were taken away. The morning of the third day we were called for labour.
We refused and said that we would go only when they returned, but 15 guards
beat us with rifle butts. As the criminal prisoners started to shout,
half of these guards tried to control them. The next day nobody could move
an inch. They had used belts to beat us and many of us had severe cuts
on our heads and foreheads.
In
1994, forced exercise was introduced in the prison for political prisoners
only. It was exactly like military exercise: strict, rigid and hell. It
started before dawn and lasted for the whole day. Many nuns fell sick at
that time and they were beaten when they weren’t able to exercise properly.
Discipline was strictly enforced and any improper movement during one of
these exercises meant beatings and more punishment. Sometimes the exercises
were carried out until midnight, even in the rain, while the officials
stayed under a shelter. I had an exemption due to an operation, but had
to do hard work instead.
I
also witnessed other prisoners who were crippled from torture and beatings.
I was released on September 9, 1995.
Electrocuted,
slapped and beaten
Participant
of demonstration on September 27, 1987
My
name is Ngawang Rinchen and I am a
32-year-old monk from Drepung Monastery. I spent a total of six years and
10 months in prison. I was first arrested on September 27, 1987 and
spent four months in Gutsa and Sangyip prisons for participating in a peaceful
demonstration.
In
Sangyip Prison we were all put in different cells and interrogated for
20 days. Later, on October 1, a demonstration took place and we were all
taken back to Gutsa. I was kept there for one month and interrogated. We
were electrocuted, slapped and beaten. But the worst thing was the interrogation
periods - questions were generally aimed at revealing secrets, the name
of organisations and people. I was later hand and leg-cuffed. We were finally
released after spending a total of four months in prison.
On
July 17, 1989, I was arrested again and taken to Sangyip Prison where I
was handcuffed and put in solitary confinement for six months. I was detained
for one year without being taken to court and regularly tortured and interrogated.
After the trial I was sentenced to nine years, which was later reduced
to six and a half years and loss of political rights for five years.
During
my years in prison, I was tortured many times. This included: beatings
(kicking, punching, use of sticks, rifle butts and whips); electric cattle
prod shocks; prolonged exposure to extreme cold; blood drawing; verbal
abuse including death threats to myself, my family and friends; deprivation
of sleep, food, water, toilet and bathing facilities and medical care;
solitary confinement for six months from July 18, 1989; forced labour and
exercise for prolonged periods without rest and forced standing still for
long periods of time.
In
1994, the prison authorities introduced a new form of torture in the guise
of strenuous exercise with even more stringent regulations. Barring meal
hours, all prisoners were required to line up and were forcibly made to
run for more than seven hours a day. This applied regardless of the hot
sun or heavy rain. Many prisoners became physically weak as a result of
these strenuous exercises combined with the poor prison diet.
I
was released on January 17, 1996. We were not allowed to return to any
monastery and were told to go back to our home town. After staying six
months in Tibet, I decided to come to India as I was forbidden any kind
of education and social life. I arrived in India on November 6, 1996.
I
currently suffer from post-traumatic stress disorder, back pains and headaches
associated with psychological stress.
Hot Chilli Burns
Arrested
after protest during ceremony on November 15, 1992
My
name is Lobsang Dhargay. I am 31 years old. I joined Ragya monastery,
near Chuva, in 1989.
On
November 15, 1992, the enthronement ceremony of the sixth reincarnation
of the Shingsa Rinpoche Tenzin Chokey was held. During the ceremony, three
friends and I distributed leaflets reading “Free Tibet” and “Chinese Quit
Tibet”. At the same time we distributed printed paper copies of the Tibetan
national flag and hoisted a flag on the top of the monastery. The
next day at dawn, PSB and People’s Armed Police officials came to the monastery.
They detained 20 monks and subjected them to beatings and interrogations
about the names of those who had initiated the movement. Ten days
later, I was arrested while hiding in Gyugo township. Eight armed
police handcuffed me and took me to the van.
I
was detained in Golog Prison for one year without trial. Every day in prison
I was interrogated and tortured. I was beaten with sticks, kicked, punched
and shocked all over my body with an electric prod. The worst torture
I had to endure was when I was handcuffed with my arms around a hot chimney
and left there for a whole day without food or water. The scorching heat
of the chimney resulted in blisters all over my body. Water was running
from the blisters and my wounds were stinging painfully from heavy perspiration.
At night, when the prison guards finally came to release my cuffs, my boots
were completely filled with water from the sweat of my body.
When
I continued my refusal to “confess”, the authorities charged me with “spreading
counter-revolutionary propaganda and incitement”. I was sentenced to five
years imprisonment but was released early on May 25, 1995, as my relatives
had given goods worth 50,000 Chinese yuan (around US $6,150) to the prison
guards including yaks, sheep and a large amount of Tibetan medicines.
After my release, I was taken to stay in the Gyugo township (70 km from
Ragya) where I could be kept under surveillance.
On
April 2, 1997, I escaped with Shingsa Rinpoche and reached Dharamsala on
April 28, 1997.
Tortured and
raped
Protested
after massacre on March 5, 1988
My
name is Tsultrim Dolma. I am 28 years old and was admitted to Chubsang
Nunnery at the age of 17. I was involved in a demonstration with
a large group of Tibetans who converged in Lhasa on October 1, 1987.
We heard gun shots from the rooftop as the police started firing into the
crowd. Many Tibetans were killed and badly injured.
Months
later, on April 6, 1988, about six weeks after the massacre of the monks
during the Monlam prayer festival, six of us demonstrated in the Barkhor
for the release of the arrested monks. As we were demonstrating,
eight Chinese soldiers came and grabbed us. Two soldiers took me roughly
by the arms, twisting my hands behind my back. I was thrown into a truck
with other nuns and taken to the main section of Gutsa Detention Centre,
about three miles east of Lhasa.
When
we arrived, we were separated and searched. I was led outside to
another building where two different male and female guards waited to begin
an interrogation. The cell contained a variety of torture implements including
an electric cattle prod and I was kicked and fiercely beaten while being
interrogated.
Later,
in the prison courtyard, we were made to stand in four locations. I was
near the door and so every Chinese soldier who passed by kicked me. Our
hands were cuffed and we were told to stand with our hands against the
wall as six policemen took each of us in turn, held us down, beat us with
electric cattle prods and a small, broken chair and kicked us. I was kicked
in the chest so hard that I could hardly breath. We were told to raise
our hands in the air but it was not possible to stay in that position and
we kept falling down. As soon as I fell, someone would come and force me
to stand up.
We
were constantly questioned and repeatedly kicked and beaten. A large dog
was brought in later. The police tried to force us to run but we simply
did not have the strength, so the dog did not attack.
Finally,
close to sunset, we were handcuffed and taken into a building. As we passed
groups of soldiers we were punched and kicked, slapped and pulled hard
by the ears. I was put in a very small cell, which was empty except for
a slop basin and a small bucket. That night, I quickly passed out on the
cold cement floor.
The
following morning, I was taken to a room where three police were seated
behind a table. On its surface was an assortment of rifles, electric prods
and iron rods. One of them asked me: “Why did you demonstrate? Why are
you asking for torture and beatings?” My answer angered them and
the three got up from behind the table and picked up various implements.
One picked up an electric rod and hit me so hard that I fell down.
They
shouted at me to stand, but I couldn’t and so one pulled up my robe and
the other men inserted the instrument into my vagina. The shock and the
pain were horrible. He repeated this action several times and also struck
other parts of my body. Later the others made me stand and hit me with
sticks and kicked me. Several times I fell on the floor. They would then
again force the prod inside of me and pull me up to repeat the beatings.
I
was put under this sort of torture for more than four months. Initially
I was afraid but as time went by and I thought about the monks and other
men and women who were imprisoned, many of whom had families to worry about,
I began to realise that I had nothing to lose.
I
was released from Gutsa in late summer of 1988. I was formally expelled
from Chubsang Nunnery by the Chinese authorities and sent back to my village.
I was not allowed to wear nuns’ robes and was forbidden from taking
part in religious activities or speaking freely with other villagers. I
was also forced to attend nightly “re-education” meetings.
After
my release I took part in a British documentary [without hiding her identity]
and everyone began to discuss it. Most Tibetans thought I was quite brave,
but some collaborators insulted me and it seemed as though my re-arrest
was imminent. I began to fear for my parents’ safety and I decided to appeal
again for re-admission to Chubsang Nunnery as I felt this was the safest
place. But on arriving in Chubsang, I saw that a Chinese police office
had been set up in the nunnery.
Just
below Chubsang Nunnery is a Chinese police compound. As I passed it, I
saw three Chinese soldiers on bicycles. They followed me a short distance
before I was stopped. One of them took off his coat and shirt and then
tied the shirt around my face, and shoved the sleeves in my mouth to stop
me from yelling. I was raped by the three on the outer boundary of the
compound which left me in a state of shock. I remained in Lhasa for two
months under the care of local Tibetans. During that time the release of
the British documentary containing my interview caused an uproar with the
Chinese authorities. I now had to live in constant fear of being re-arrested
and, even if I could stay, there was no way I could continue my life-long
dream of being a nun. The foundation of our religious vows is to have a
pure life and, after being raped, I could no longer be with other nuns
who were pure.
In
December 1990 I reached Dharamsala. At present I am residing in the USA
as a lay woman.
Tortured over
the Panchen Lama
Arrested
on November 26, 1995, for refusing to recognise the Chinese-appointed Panchen
Lama
My
name is Lobsang Shakya. I am 24-years-old
and from in Shigatse.
In
late April 1995, a 13-member “work group” arrived at my monastery, Tashi
Lhunpo, (the seat of the Panchen Lama) and began to conduct “re-education”
sessions. A month later, a series of meetings were held asking the monks
to accept the procedure followed by the Chinese authorities. All
refused to accept. Four of us wrote a letter saying that the question of
reincarnation was a religious matter and that was why we believed in and
trusted the reincarnate Panchen Lama chosen by the Dalai Lama.
On
November 25, 1995, Gyaltsen Norbu, the boy selected to be the XIth Panchen
Lama by the Chinese government, was brought to the monastery. I was
absent so at 1.30a.m. six People’s Armed Police came to my room to arrest
me. They dragged me out and took me to Shigatse Nyari Prison. My
vision was blocked with black fabric over my head and my hands manacled.
I was kept in Nyari for just 15 minutes before being taken to Karthang
Prison, Shigatse. The following morning the local head of the PSB and head
of the Home Department came to my cell to interrogate me. They suspended
me from the ceiling and beat me with blows and kicks all over my body while
they asked me why I had not criticised the Dalai Lama and why I had refused
to accept the Panchen Lama’s reincarnation selected by the Chinese government.
When I did not respond, they hit me in the stomach with their elbows and
fists and kicked me. This went on for several hours. Whenever I had to
go out to the toilet, I was accompanied by security officers, and my vision
was completely covered.
I
was interrogated for six days uninterruptedly. Finally they said that if
I confessed my crime my sentence would be reduced, otherwise I would be
kept for the rest of my life here without trial. They said: “We are advising
you out of sympathy, so you must think carefully.” I refused to confess
and was hanged from the ceiling and badly beaten again, mostly on the stomach.
I bled excessively and
frequently
fell unconscious. When I fell unconscious, they would splash my face with
drain-water. One
time
I heard them say: “Do not hurt him on the outside; disable him with internal
injuries.”
I
was interrogated by PSB officers from 10a.m. to 3p.m. The interrogation
sessions would run continuously for a week, and then there would be a break
for five to six days.
During
that time, my relatives and many people from Shigatse came to visit me.
They brought food and clothes but I never received it. When some of them
tried to insist, they were detained for up to 15 days. After more than
a month my mother was allowed to see me but we were not permitted to speak.
Another
two months of torture and interrogation followed. When my relatives and
others learnt of my health condition, they tried persistently to have me
admitted to hospital. I was finally admitted to Shigatse People’s Hospital
where I was diagnosed with problems of the stomach, pancreas and intestine.
Even while I was in hospital the interrogations continued. With the help
of the hospital head and a doctor from the Tibetan Medical Institute, I
was able to receive treatment for more than two months.
When
my health condition improved, I escaped from the hospital during the night.
I remained in hiding for more than two years, and escaped to India on October
10, 1997.
Forced military
exercise for the young
Arrested
in 1994 for pasting posters
My
name is Luesang. I am a 16 year
old monk from Dechen Sangak Monastery. On December 4, 1994, three
other monks and I made wall posters with Tibetan freedom messages and a
Tibetan paper flag and stuck them on walls around Taktse County. The next
day, ten monks from my monastery staged a demonstration around the Tsuglag
Khang. Within a few minutes, the Barkhor police officials arrested all
except two who escaped. Seven monks were sentenced between two and six
years imprisonment.
On
the morning of December 9, 1994, 20 policemen came to the monastery and
arrested Lobsang Jampa and me. I was taken to Taktse County Prison for
four months.
During
the first three months in detention, while awaiting sentence, I underwent
the worse kind of beatings. The security guards would hit me on the face
and all over my body. In the second week of March 1995, I was transferred
to Trisam Prison. I still had not been informed of my sentence, so the
officials checked in their files. I had been sentenced for two years,
from December 9, 1994.
The
prisoners in Trisam worked from 10a.m. until 8p.m. outside the prison campus,
mostly as labourers in Chinese factories. I was made to do construction
work. Sometimes some of the prisoners had to do hard labour outside the
prison for almost 24 hours a day without sufficient food. I witnessed
many people being tortured with electric batons or severely beaten.
In
winter we were forced to do hard military exercise. In mid-1995,
I was unable to see properly and could not control my upper limbs - my
arms and my hands would remain hanging beside of my body. As my condition
worsened, I was finally allowed to go to a Tibetan hospital in Lhasa where
I was prescribed 11 bottles of glucose. I continued to suffer for one month.
I
was not allowed to go back to my monastery or join any school and whenever
there were political incidents, I would be arrested and interrogated. I
finally decided to escape Tibet and left Lhasa around August 1997. After
a long and difficult journey, we finally reached Nepal, but were imprisoned
in Kathmandu for two months. After my release, I arrived in India
on November 25, 1997.
Youth arrest
of nun
Arrested
for participating in a peaceful demonstration on March 1992
My
name is Lobsang Choedon. I am 21 years old and I come from central Tibet.
At
16 I was arrested during a peaceful demonstration in Lhasa in March 1992.
I was surrounded by six policemen, my hands were tied in the back and I
was beaten, kicked and slapped as I was taken to Gutsa Detention Centre.
Five other nuns who were staging the demonstration were also arrested on
the spot.
In
Gutsa, I was interrogated and tortured regularly by three to four policemen
at a time. They would often use electric batons. The third time I was interrogated,
I was severely beaten with leather whips and electric batons. Six prisoners
would be kept together in a very small cell. The food was insufficient:
a piece of bread and soup, three times a day.
In
Gutsa, I was made to plant bamboo trees, clean the toilets and wash the
prison officials’ clothes. I witnessed many prisoners being tortured. Some
died in the hospital. Two of my friends died due to the severe torture
in Gutsa. One of them was Sherab Ngawang. We were supposed to know how
to count in Chinese and would be checked by the prison officials. One day,
Sherab was checked, but she could not remember how to count properly.
So she just smiled. She was then beaten severely with electric batons and
other torture instruments. After she was released on health grounds in
1995, she was so ill as a result of torture and ill-treatment that she
had to be sent to the hospital. She died two months later at the
age of 15 after spending three years in prison.
I
had another friend, Phuntsok Yangkyi (a nun from Michungri Nunnery), who
also died as a direct result of torture. She had to be taken to the prison
hospital, where she died six days later, on June 4, 1994. She was only
20 years old. The prison officials refused to give or even sell her body
to her parents and told them that Phuntsok had died of natural death.
I
stayed in Gutsa for 18 months before my sentence was passed without trial.
I was just made to sign a document accusing me of being a “counter-revolutionary”
and sentenced to three years. I was then transferred to Trisung and released
in February 1995. I spent six months in Tibet, including two months in
Lhasa to meet inmates, before trekking to India.
I
still suffer from intestine problems due to the torture in prison.
(Back
to Contents)
TERMINAL ROLL CALL
(A chronology of deaths since 1987 resulting from torture)
The following list is limited to named of Tibetan political prisoners
who have died under the hands of Chinese authorities after 1986, when
the People’s Republic of China signed the United Nations Convention
Against Torture. To date, TCHRD has a record of 60 deaths from
torture - including 11 deaths from two demonstrations at Drapchi
Prison in May 1998. These deaths do not include people that
have been shot and killed instantly during demonstrations.
Many other Tibetans, whose identities remain unknown, have died
in similar ways. Information about deaths is often delayed
as generally the authorities in Tibet do not release details of
prisoners’ deaths. It is quite common for TCHRD to obtain
information from former political prisoners about deaths that
occurred months or years before.
Deaths in custody or related to torture in prisons in Tibet have distinct characteristics. Deaths generally occur outside the prison, but they are often directly linked to inhumane beatings and torture inflicted at the time of interrogation. The prison authorities commonly release prisoners who are dying in an attempt to avoid culpability. Many also die from prolonged illnesses as a result of torture, or do not received sufficient medical treatment after being beaten.
1987
1.
Geshe Lobsang Wangchuk
From
Amdo Shogchung in Nagchu County. At the time of the 1959 uprising in Lhasa,
he was considered one of the region’s most important religious leaders.
Geshe Lobsang Wangshuk was imprisoned in 1960 and sentenced to 10 years.
His health was said to have suffered as a result of numerous Thamzing (“struggle”
sessions). On December 3, 1981, he was re-arrested for having written a
book entitled A History of Tibetan Independence for three and a half year.
Early in 1987 he was reported to be in bad health as a result of beatings
and could no longer use his hands. He died on November 7, 1987 in Drapchi
prison, Lhasa.
2.
Dawa
Dawa
participated in a demonstration held in Barkhor, Lhasa on October 1, 1987.
He was arrested by armed police and tortured during his imprisonment.
3.
Lobsang Dhonyoe
Born
in 1959 in Shigatse he became a monk in Jokhang Temple in Lhasa. Lobsang
was tortured for participating in the demonstration on October 1, 1987
and died several days later.
4.
Rabgang Gonpo Sonam
Born
in Gyaltse Rabgang Tsang. He was arrested many times for expressing his
opinion about freedom in Tibet. In 1983 he was arrested and taken to Drapchi
Prison where he was severely tortured and maltreated. As a result he developed
epilepsy and his health deteriorated. He died on December 23, 1987,
aged 61.
1988
5.
Lobsang Dolma
From
Nyethang in Lhoka Region, she was a nun in Shugseb Nunnery. On May 17,
1988, aged 26, she was incarcerated in Gutsa Detention Centre and severely
tortured. Finding her in critical condition, she was released on July 17
the same year. Despite her ill health she attempted to flee Tibet at the
end of July, but died on her way to India as a result of injuries sustained
in prison.
6.
Yeshi Lhundup
A
former official of the Tibetan Government in Exile, he returned to Tibet
in 1987. He was arrested at Nya-nam in early 1988 on political grounds
and was imprisoned in Sangyip prison. He was reportedly tortured
while in prison and then released after seven months. He died at Tsomoling
two weeks after his release.
7.
Tashi Tsering
Born
in 1951 and a Nechung monastery monk. He was arrested after participating
in a demonstration on April 5, 1988. He was beaten badly by police
and died from brain injuries.
8.
Tashi Yeshi
Born
in 1976 in Taktse, Lhasa City, he was a Gaden monk. He was arrested
during a patriotic re-education session and sentenced to two years in Trisam
prison. He was released on May 6, 1988 after being beaten severely
by a prison guard and died six days later at his home.
9.
Lhakpa Dhondrup
From
Metog Changse in Tsemonling, Lhasa. He joined a peaceful demonstration
on March 5, 1988 and was imprisoned in Gutsa Detention Centre where he
was beaten and tortured to death.
10.
Lobsang Sonam
Born
in 1959; he was a factory worker at the Tibetan Shin Ha Publishing House.
Lobsang was shot in the waist by Chinese authorities while taking part
in a peaceful demonstration on March 5. He was taken to Lhasa People’s
Hospital where, because The following list is limited to named Tof his
participation in the demonstration, he was denied proper medical treatment
and died on April 5.
11.
Lobsang Choephel
Born
in 1967. He was arrested for taking part in the March 5, 1988 demonstration
and died after being tortured and beaten by the police.
12.
Tenzin Sherab
A
young truck driver from Lhasa who participated in the demonstration on
March 5, 1988. He was shot in the leg and then badly beaten by the
PAP, including being pierced with an iron rod. On March 23, officials
asked his relatives to come and collect his body and sources report that
his face had been badly tortured and battered, with one eye hanging out
of its socket. Later it was found that many of his bones had been broken.
1989
13.
Migmar
From
Kyi-Rae, Lhasa. He participated in demonstration on March 5, 1989, was
tortured in Seitru Prison and left chronically ill. He died of his
injuries.
14.
Ngawang Zegay
Born
in Toelung, Ngawang was a Drepung monk. On September 27, 1988 he
participated in a demonstration and was taken to Gutsa Detention Centre
that day. He was tortured severely by the Chinese authorities.
He was released in 1989 and died several days later.
15.
Chonzed
Tenpa Choephel
A
gardener at the Norbulingka Palace (the Dalai Lama’s Summer Palace) in
Lhasa. He was arrested on December 15, 1987, aged 66, for having a photograph
of the Dalai Lama in his possession. He died while in prison in Sangyip
prison on August 25, 1989, reportedly from severe beatings and torture
in prison.
16.
Yeshi
23-year-old
Yeshi was arrested and imprisoned in Drapchi prison in 1989. He died due
to excessive torture while in detention.
17.
Lobsang Khedup
He
was detained in Gutsa prison on March 6, 1988. He died soon after
his release on October 10, 1989. At the time of his funeral it was
discovered that his broken ribs had pierced into his lungs and heart
which were completely damaged.
18.
Yeshi
At
five past midnight he was arrested on March 7, 1989 and detained
for three months in Gutsa. When he died on August 22, 1989 it was
discovered at the funeral site that his liver and private-parts were
completely damaged due to torture. It was alleged that he was poisoned.
19.
Phala
He
was born in Chamdo district and arrested on December 10th, 1988. While
in detention in Drapchi prison he died at an age of 46.
1990
20.
Kalsang Tsering (layname:
Lobsang Geykyong)
He
was a monk in Sera Monastery in Lhasa and was born in Lhundup County. On
December 10, 1989, he led a demonstration which Chinese troops fired at
and he was badly injured. After one month of unsuccessful medical treatment,
Kalsang passed away in Lhasa People’s Hospital at the age of 29.
21.
Lhakpa Tsering
From
Lhasa City, Kyi-Rae; he died aged only 19 years. He had established the
Gangsen Youth Organisation at the beginning of 1989 and distributed documents.
He was arrested on November 4, 1989. Lhakpa was detained in Drapchi Prison
and sentenced to three years imprisonment. He was continuously tortured,
reportedly because he answered back to Chinese officials, which resulted
in his death on December 15, 1990. Prisoners in adjoining cells to Lhakpa
Tsering reported that when he was being beaten they could hear him crying
out: “Mother, please save me, they are going to kill me.”
1991
22.
Jampa Gelek
Born
in Meldro Gongkar County, Gyama Shang in Lhasa City, Jampa died when he
was 26 years old. In 1983 Jampa joined Gaden Monastery and was active in
the pro-independence demonstration of March 5, 1988. He was arrested on
March 7, 1988 and subjected to constant beating and maltreatment. He was
frequently harshly interrogated and beaten leading to
head-pains
and damaged hearing. Jampa was released after five months of rigorous detention
but, as a result of the prolonged torture, his health deteriorated and
he passed away in 1991.
23.
Laba Dunzhu
Arrested
in 1989, Laba suffered a ruptured spleen and other injuries after being
tortured in detention. Laba was transferred from Gutsa Detention Centre
to the People’s Hospital in Lhasa and died there in November 1991.
24.
Tsamla
A
Lhasa businesswoman, aged 39, she died on August 25, 1991, six months prior
to completion of her two year sentence. The exact cause of death is not
known, but it is known that Tsamla sustained damage to her internal organs,
probably from repeated and brutal prison beatings, and kicks and assaults
with electric batons. She had been sent to the hospital for exploratory
surgery in May or June 1991, and it was found that she had a ruptured spleen.
She spent about two months in hospital in Lhasa before she died. Tsamla
was arrested on December 10, 1988 after she allegedly hit security force
members on their arm with an iron bar to deflect their aim as they fired
on demonstrators.
1992
25.
Dawa Dhondup
Dawa
was from Gyantse in Shigatse Region. He was arrested on robbery charges
on March 7, 1989 and sent to Sangyip Prison where he was frequently tortured.
On March 7, 1992 he was released but continued to suffer the effects of
prolonged torture. Dawa’s health deteriorated and he went to Lhasa People’s
Hospital but did not receive proper treatment. After his death on November
2, 1992 the topdhen reported that Dawa’s spinal cord was damaged and his
arms and legs were totally broken due to harsh beatings.
26.
Rinzin Choendhen
Also known as Kunsang Choekyi, Rinzin was a nun at Shugseb
Nunnery. She was from Gongkar in Lhoka Region, and was
arrested on March 2, 1989. She was held in Gutsa Detention
Centre and then transferred to Chushul County Prison where she
was interrogated and tortured. After only a week she was
released after intervention from the head Lama of Shugseb Nunnery,
but was expelled from the nunnery within a month. She was admitted to
hospital with kidney injuries that she had received from her short
time in detention, possibly from being kicked and beaten.
She died on October 10, 1992 at the age of 26.
1993
27.
Lhadar
A Tibetan monk who was beaten and tortured to death while in
Chinese police custody. He was arrested on August 20, 1993 with
other monks from Lithang Monastery, Kham. It was reported that he
died in Lithang District Prison in August 1993.
28.
Tsenyi
Born in 1970, from Lhasa, she was a worker on the newspaper,
Tibet Daily. She escaped to India in February 1990 but returned
to Tibet in 1993 to perform religious ceremonies for her father
who had recently died. In May 24, 1993, Tsenyi took part in a
demonstration against increased taxes on merchandise that turned into
an independence protest. She was arrested on June 17 or 18, 1993,
and placed in Seitru Prison where, despite being pregnant, she was
beaten. She was temporarily released but was constantly followed and
harassed. Tsenyi was so mentally affected that she committed suicide
at age 23, leaving behind a child aged less than one year old.
1994
29.
Lobsang Yonten
Born in Nharub village in Gongkar, Lhoka Region, he was widely
known as Tsasur Zhang-Le (Uncle Tsasur). He was arrested in May
1993 for trying to contact a high level European delegation which
visited Lhasa from May 17 to 22, 1993. He was held incommunicado
by the Chinese police and subjected to constant physical torture,
resulting in the breakdown of his health. He died on October 30,
1994, aged 65.
30.
Phuntsok
Yangkyi (layname Mizang)
A
20-year-old nun, born in Taktse, Lhasa Region. She belonged to Michungri
Nunnery and was serving a five-year sentence in Drapchi Prison after participating
in a pro-independence movement in February 1992. She was beaten after
singing nationalist songs in prison on 11 February 1994. In late
May 1994, she entered a coma when doctors extracted a body fluid from her.
Her nails, tongue and lips turned bluish black. She died six days
after being taken to hospital on June 4, 1994.
31.
Dawa Tsering
Born
in Lhasa and also known as Khema. At age 28, in March 1989, he participated
in one of the biggest demonstrations ever held in Lhasa and was arrested
on March 8, 1989. Dawa Tsering was taken to Sangyip Prison and detained
in Outridu (Unit No.5) until March 1990. During the year of imprisonment
he was repeatedly subjected to severe torture and his condition became
so critical that he could hardly stand straight; his back was completely
bent over. It was reported that intensive torture had damaged his kidneys.
Dawa was admitted by his family to the regional hospital immediately upon
his release but his condition never improved. He died at home on
May 14, 1994 as a result of his injuries. He was 23 years old.
1995
32.
Kalsang Dawa
A painter from Phenpo in Lhasa City, in 1993 he was arrested for
hoisting a flag on the top of Gephel-Uste-Mountain. Kalsang died
at the age of 29. He endured two and a half years of prison
torture, including torture with electric batons. He was found
hanging from his cell on October 14, 1995.
33.
Gyaltsen
Kelsang (layname: Kelsang Dolma)
A
nun from Garu Nunnery who died at age 24. She was arrested on June 14,
1993 when she was 22 for taking part in a pro-independence demonstration
in Lhasa and was sentenced to two years prison. While in detention in Gutsa
Detention Centre and later Drapchi Prison, she was subjected to torture
and beatings. She was subsequently confined to her bed for more than
20 days without medical treatment. In November 1994, while in Drapchi,
she was hospitalised but her condition deteriorated. She served three
quarters of her sentence before she was allowed to return home on medical
grounds. Gyaltsen’s health did not improve and she died on February 20,
1995.
34.
Sherab
Ngawang
From
Drok Tashi Khang in Thangkya, Meldro Gongkar County in Lhasa City. She
was 12 years old when she was arrested for joining an independence demonstration
and was then taken to Trisam Prison. Sherab Ngawang was considered the
youngest prisoner ever to have died as a direct result of Chinese persecution.
She passed away in prison on April 17, 1995 after three years of detention
at the age of 15.
35.
Tashi Tsering
Tashi
came from Ngabring County, Shigatse County. He was arrested on the morning
of November 28, 1989 after it was discovered that he had allegedly written
letters in support of Tibetan independence and posted 73 of them in several
places. Tashi was detained in Drapchi Prison where he died as a result
of prolonged torture and medical neglect on May 17, 1995.
36.
Dorjee Damdul
Born
in 1933 in Lhasa, he was arrested by PSB officers in 1992 for distributing
political leaflets after his home had been raided before. He was interrogated
and beaten and became ill. He was released and later died in 1995
from his earlier physical problems.
37.
Sonam Tashi
He
was born in 1939 in Lhasa and worked as a carpenter. He participated
in a demonstration on May 5, 1993 and was arrested on the same day.
Sonam was badly beaten while being interrogated. He was released
a year later but died in early 1995 at his home.
1996
38.
Dorjee Khanghsiri
Dorjee
was from Tse-Gor Thang, 124 km south-west of Chabcha County, Amdo (Ch.:
Qinghai). He died in July or August 1996, aged 66, after he was severely
beaten by members of the PAP and PSB. The authorities visited his town
and raided all of the houses, imposing fines if photographs of the Dalai
Lama were found. Dorjee, who was incapable of paying the heavy fine of
8,000 yuan (US $750) was told to pay by 1997 or half of his land would
be confiscated. When Dorjee challenged the authorities, he was beaten and
had to be hospitalised. Twenty days later, he died.
39.
Jamyang Thinley
Aged
25, a monk from Chamdo Monastery was arrested in May 1996 along with other
monks from the same monastery. He was released on September 13, 1996 and
died five days later after he had been badly tortured in prison.
40.
Kalsang
Thutop (or Jampel Khedrup)
A
49-year-old monk of Drepung Monastery, from Sangda in Toelung County in
Lhasa City. Kalsang Thutop was arrested on April 22, 1989 for his involvement
in the 1989 Lhasa demonstrations and sentenced in a public rally on November
30, 1989 to an 18 year prison term. He was one of four leaders of a secret
pro-democracy group in Drepung Monastery which had translated the ‘Universal
Declaration of Human Rights’ into Tibetan and produced a clandestine booklet
called The Precious Democratic Constitution of Tibet. On the morning
of July 5, 1996 he was taken for interrogation in Drapchi prison.
When he returned two hours later he was unable to speak due to severe beatings.
He was rushed to hospital but died a few hours later around 4a.m. Some
sources say Kalsang had been ill but that his death was sudden and unexpected.
His friends report that he had been brutally tortured.
41.
Phurbu
Tsering (Phurtse)
Born
in 1960, a resident of Banak Shol, Lhasa City. He worked in a scripture
printing press near Sera Monastery. Phurbu was arrested for his participation
in a pro-independence demonstration on March 5, 1989. He was detained in
the PSB office near Lhasa’s central temple (Tsuglakhang or Jokhang) and
was beaten on the skull with an iron rod from which he suffered serious
head injuries. He was hospitalised for four months of surgery before being
taken home. One side of Phurbu’s body became partially paralysed.
He was discharged from hospital in October 1989 but never fully recovered.
Phurtse died on February 7, 1996.
42.
Sangye
Tenphel (layname: Gonpo Dorjee)
From
Uma village; a monk in Khangmar Monastery, Damshung, near Lhasa. Sangye
was arrested on April 10, 1995, aged 19, for expressing Tibetan independence
in his songs and posters. He was detained for four months in Gutsa Detention
Centre and later transferred to Drapchi Prison. He died in custody in May
6, 1996 as a result of harsh treatment and beatings.
43.
Thinley Chodak
A
19-year-old monk from Karze in Sichuan Province, he was also known as Karze
Tulku. Thinley was arrested in 1994 and sentenced to three years imprisonment.
He died as a result of torture at Drapchi Prison in 1996.
1997
44.
Pasang
Born
in 1973, Pasang was a monk at Dechen Sangnak Monastery, Dechen, Taktse,
near Lhasa. He was arrested after he staged a solo demonstration in Lhasa’s
Barkhor, on December 8, 1994. He was arrested and sentenced to five years.
In Drapchi Prison he required medical treatment after being beaten. He
was sent to hospital daily but his health deteriorated and he died on December
17, 1997 around 5.30 p.m. in “TAR” Chide (Public Welfare) Hospital.
45.
Rinzin
On
February 11 or 12, 1997, the 61 year-old political prisoner died from unknown
causes at home, one month after he was released from prison, according
to an anonymous source. Rinzin, from Mugrum Trehte, Lhabrang County,
Ngari Region, was arrested in August/September 1996 for possessing a photograph
of the Dalai Lama and responding to Chinese officials, “if we cannot see
the person in real life then what is there in a photograph?” The Chinese
said he was “bad news to the country”. Upon his release he could
barely speak and was completely bedridden. He was malnourished and had
developed tuberculosis in prison.
46.
Tenchok Tenphel (Nang Pa Shar)
A
27 year-old monk at Sakya Truphai Lakhang Monastery, near Shigatse, Tenchok
was arrested on September 1, 1997, for writing an essay praising
the Dalai Lama in conflict with a ‘work-team’s’ demands. After being
taken to Sakya Detention Centre, he was interrogated, threatened and tortured,
but still refused to denounce the Dalai Lama. In September 1997 after 15
days in detention he committed suicide by strangling himself with his waistband.
The Chinese work-team announced that, “Thenchok committed suicide due to
a financial swindle while he was caretaker of the monastery.” His body
was cremated on September 17 before his family could see him.
47.
Jampel Thinley
In
spring 1997, Jampel Thinley, aged 28, a monk at Chamdo Monastery, was arrested
and charged with pasting “counter-revolutionary” posters on a monastery.
He was reportedly tortured while in detention, was taken to Chamdo People’s
Hospital, but died four hours later. His close friends heard him
murmur that he was not given a single drop of water and food for the nine
days and nights that he was beaten and tortured.
1998
48.
Ngawang Dekyi
A 25 year-old nun of Poto Nunnery in Phenpo Lundu, she was
detained at Gutsa after taking part in a demonstration in
Lhasa. She was sentenced to six years at Drapchi’s
‘reform-through-labour’camp. On January 5, 1998 she was
hospitalised in a condition near death and died 16 days later.
Her death was reportedly caused by severe beatings by prison guards.
49.
Yeshi Samten
(Layname:
Tenzin Yeshi)
A
22 year-old monk of Gaden Monastery, died a week after his release from
Trisam Prison on May 12, 1998. Yeshi Samten, also known as Tenzin
Yeshi, suffered from severe torture during the two years he was imprisoned.
At his cremation, the person performing the funeral rites discovered that
two of Yeshi’s ribs were badly broken. He was arrested on May 6,
1996 during the Gaden protest against Chinese “re-education” sessions.
He was released on May 6, 1998 after expiry of his prison term. Yeshi was
from Tsangtok, Taktse County, Lhasa City.
50.
Karma Dawa (Kadar)
Credited
with starting a demonstration on May 1, 1998, to protest plans by Chinese
authorities to involve prisoners in a ceremony celebrating ‘International
Labour Day’. The ceremony was to be filmed to portray a positive image
of Drapchi to a European Union Ambassadorial delegation that was visiting
Tibet. Karma was a non-political prisoner serving 13 years. Some reports
claim that he was executed within two weeks of the demonstration, although
it is possible he was shot during the demonstration.
51.
Lobsang Gelek (layname,
possibly
Tenzin Choephel)
A
monk who was shot dead on May 1, 1998 after participating in the demonstration
led by Karma Dawa. He was 24 year-old and from Damshung County in
Lhasa City. Prison officials told his father that he had committed
suicide.
52.
Tashi
Lhamo
One
of six nuns reported to have died on June 7, 1998 after demonstrating on
May 4 at Drapchi Prison. This second demonstration took place during
a celebration of “Youth Day”. Tashi was serving a six-year prison
sentence which was about to expire. She, Dekyi Yangzom and Khedron
Yonten were all from Nyemo Country, 150 km west of Lhasa. Authorities
are reported to have said that they suffocated themselves by stuffing their
mouths with scarves.
53.
Ngawang
Choekyi
(Choekyi
Genpa)
Also
died on June 7, 1998, Ngawang was serving a five-year sentence for demonstrating
in the Barkhor in June 1994. She was 26 years old and a nun from Phenpo
Lhundrup County. Prison guards told her parents she had committed
suicide by hanging herself.
54.
Choekyi Wangmo
Another
of the deaths of nuns on June 7, 1998. Choekyi was a 21-year-old nun from
Sharbumba nunnery in Phenpo Lhundrup County. In 1994 she had also participated
in a demonstration in Barkhor area in Lhasa. Authorities are reported to
have said that she hanged herself.
55.
Dekyi Yangzom
A
21 year old nun from Nyemo Dowa Choeten Nunnery. In 1994 she was arrested
for participating in a demonstration in Lhasa. She also died on June 7,
1998.
56.
Khedron Yonten
She
was born Nyemo Pelshang, Nyemo County, Lhasa-City. Later Khedron joined
a Jiwa-Nunnery in Nyemo and participated in demonstration and arrested
therefore in 1994. She is the fifth nun who died on June 7, 1998.
The cause of death was said to be from suffocation (see Tashi Lhamo, no.
59 above).
57.
Lobsang Wangmo
Born
in Phenpo, she became a nun in Dode-Nga-Nunnery in Phenpo-Lhundrup-County.
In 1994 she was sentenced for 5 years imprisonment for demonstrating in
Lhasa. An unconfirmed report from TIN says that Lobsang, a nun, also died
following beatings in Drapchi Prison after the two demonstrations.
58.
Khedrub
A
26-year-old from Meldro Gongkar in Lhasa City. He was arrested in
1994, and is reported to have died after beatings. An unconfirmed
report to TIN said that Khedrub was transferred to solitary confinement
in Outridu after the May 4 incident. Details of his death are unknown,
but his relatives were forced to acknowledge that he committed suicide,
although they never saw his body.
59.
Ngawang Tenkyong
(Lobsang
Wangchuk)
A
28-year-old monk, also from Meldro Gongkar, is reported to have died after
severe beatings in May 1998. He was serving a 10-year sentence for
participating in an independence demonstration in May 1996.
60.
Ngawang Tenzin
An
unconfirmed report from TIN states that Ngawang died on June 7, 1998.
He was born in Phenpo-Lhundrup-County and became a monk in Phenpo-Taklung-Monastery,
north of Lhasa. On February 22, 1995, he was arrested be armed police forces
during a demonstration.
(Back
to Contents)
Following
is definition of the most commonly used methods of torture by authorities
against people in detainment or prison. These acts are all classed
as torture under the United Nations Convention Against Torture which China
is a party to. This describes torture as ‘any act by which severe
pain whether physical or mental, is intentionally inflicted on a person
...’
Aerial Suspension
The prisoner is hanged from the ceiling either thumb-cuffed or with
his or her hands tied behind the back. This may accompany the
interrogation process. While being forced to remain in that
position, the torturers may burn coal and chilli powder underneath
the victim. According to former victims, the burning sensation
can be so severe that they are unable to open their eyes for several
hours. The extreme perspiration from the body also exacerbates
the pain. Palden Gyatso, a former political prisoner of 33
years said that hot water was also poured over prisoners while they
were hanged from the ceiling.
The Cuffs
The
Chinese have created several cuffs designed to serve as torture
devices. The thumb-cuff links the thumbs behind the back. The
victim is then hanged to a bar for interrogation. Foot-cuffs
of different weights are also used and some prisoners are made to
do hard labour foot-cuffed. Former prisoners have reported
that they had to dig a hole in the ground to make the pain bearable
and the work in the carpet factory possible.
Some prisoners claim that the most painful cuff is the
self-tightening handcuff, also called the ‘yellow cuff’.
This becomes tighter with every movement. It has sharp teeth
inside that prick and lacerate the wrists, causing bleeding and
leaving permanent scars. Another type of handcuff was fastened,
Palden Gyatso states, “so that the wrist would develop blisters all
around and these would later become inflamed and turn into burns.”
Electric Shocks
In the early 1980s, Chinese officials introduced a new torture
technique in the prisons known as the electric baton or cattle
prod. Electric batons of various sizes and voltages are
used. Some are part of a policeman’s equipment, mostly used on
pro-independence demonstrators; others are kept in the interrogation
cells and are used to hit the victim on the body or face, or as an
instrument for sexual assault on female prisoners. There are
many reports of women having electric batons inserted into their
vagina or anus.
This instrument is also frequently forced into the prisoner’s mouth
as a punishment for responding incorrectly, causing severe swelling
of the tongue. In some cases prisoners have lost their teeth.
The victim can also be directly electrocuted with electric wires
wrapped around the wrists or fixed to the thumbs or other parts of
the body. To increase the shock, water may be poured on the victim.
The damages due to these electric shocks are generally very serious,
leading to internal injuries or mental disturbances.
Lhundup
Ganden (also known as Ganden Tashi), a political prisoner of three years
from 1988, described the electric baton as his worse form of torture:
“...they would make me strip and then beat me with electric batons all
over my body. Afterwards I was unable to sleep on my back and buttocks.
My skin swelled, turned green and blue and there were cuts.”
Exposure to Extreme Temperatures
During
winter time, prisoners are sometimes forced to remain standing in the cold
or in snow for up to a day, either naked or wearing very thin clothes.
Winter temperatures in Lhasa average between zero and minus 13 degrees
Celsius. In the west and the north, temperatures may drop to minus
???degrees Celsius. In order to increase the pain, the torturers may force
the victim to stand naked while pouring ice cold water over them. Some
solitary confinement cells are also designed to be extremely cold.
Exposure
to heat is also commonly practiced. Some prisoners are made to stay
in the hot sun for hours wearing very warm clothes and fur hats. Another
technique is to burn the victim directly by tying him or her to a hot chimney;
burning him or her with cigarettes, or suspending the victim above a fire
of burning chilli powder.
Ferocious Dogs
Vicious
dogs are sometimes brought in during interrogation sessions and ordered
to attack the prisoner. Any movement or panic from the prisoner will
prompt the dog to attack. A monk was badly mutilated due to this technique
as the dog ripped off his calf.
Sexual Assault
Sexual
assault is one of the most barbaric torture techniques used in prisons
in Tibet. It is mostly aimed at breaking the faith and spirit of
defenseless Buddhist nuns who have participated in pro-independence demonstrations.
Sticks
and electric batons are inserted into their vagina and anus, provoking
incredible pain and irreversible internal injuries such as kidney damage
and psychological trauma.
Rape
by guards while under detention is not commonly reported. However,
there is a strong stigma attached to a Tibetan woman being raped, especially
for nuns, so it is possible that rape is more prevalent than reports suggest.
Short Sharp Shock Torture Techniques
Some torture techniques reported by former detainees and prisoners
include: whipping the victim with stinging nettles, perforating
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