Tawang
This is a collection of articles archived for the excellence of their content. |
Built by Lama Chag-Zam Wangpo (1385-1464): a disciple of the 1st Dalai Lama, an architect and a builder of iron- chain bridges.
Tawang: the historic Chak-Zam footbridge
Contents |
HISTORY
Indian perspectives
Photocopied from India-China Relations 1947-2000: A Documentary Study , Vol-I, edited by Avtar Singh Bhasin (2018).
Authentic documents
Praveen Swami
Praveen Swami/ Behind Tawang row, two nations enslaved by history/ The Indian Express/ April 6, 2017
1889
In the summer of 1889, the legendary linguist, scholar and spy Sarat Chandra Das arrived at the Potala, disguised as a wandering pilgrim, became the first foreigner to meet the 13th Dalai Lama. He recorded that the eight year old’s eyes were “large and penetrating, and the shape of his face remarkably Aryan, though somewhat marred by the obliquity of his eyes”. The country’s Chinese administrators, by contrast, “were all black and of villainous appearance, greatly contrasting with the respectable Tibetan gentry, which forced me to think they were all recruited from low-class people from Western China”. His finding was blunt: “the Tibetans abhor them from the depths of their hearts”
The 14th Dalai Lama
Tenzin Gyatso has visited Arunachal Pradesh in 1983, 1996, 1997 and twice in 2003—... For one, the Dalai Lama acknowledged Tawang to be part of India in 2008, overruling his own pre-2003 insistence that it was Tibetan—and thus territory over which China had claim. Then, last year, the United States announced it believed Tawang was indisputably Indian, a claim that was followed up by the superpower’s former ambassador to New Delhi, Richard Verma, visiting Arunachal Pradesh…
Das, interestingly, had a not-small role in shaping [Chinese] paranoia. His secret cartographic work paved the way for Francis Younghusband’s savage war on Lhasa, which pried open Tibet for British commercial interests. The invasion led China’s Qing dynasty to realise it needed to exercise direct control over Tibet, rather than treat it as a vassal state, so another invasion followed in 1910. The Qing collapsed in 1913, but the Chinese communists occupied Tibet in 1951, shoring up their new republic’s western flanks.
From 1956, India deepened the fears—a part of the story not often told in this country. Tibetan guerillas were being raised by the Central Intelligence Agency from Indian territory, for staging deep-penetration raids inside China. The scheme came to nothing, but China has long disbelieved Indian assertions it was carried out without New Delhi’s knowledge. There’s historical baggage, therefore, to the events playing out in Tawang.
Precisely what will India gain from backing the Dalai Lama, though? Back in 1889, signs of anti-Chinese anger seemed everywhere: Das, though, did not close his eyes to inquity in feudal Tibet. He wrote, for example, of the ragyahas, condemned for minor crimes like vagabondage to lifelong unpaid servitude carving up bodies for burial. He saw prisoners loaded with heavy chains: “some had their hands manacled, others their arms passed through blocks of wood, not a few had their eyes put out. The Government does not provide these miserable wretches with food, but lets them beg their sustenance”…
Tibet’s society, moreover, isn’t unequivocally enthusiastic for the religious order the Dalai Lama represents—and Das’ manuscript helps understand why. Far from demonstrating the compassion on which Buddhism was founded, the Dalai Lama presided over a clerical dystopia. Life convicts, Das recorded, were “placed in a cell, the door is removed, and the opening filled up with stone masonry, only one small aperture, about six inches in diameter, being left”. A few he recorded, “live for two years under this horrible treatment, while others, more fortunate, die in a few months”.
Lhasa’s filth, the absence of health infrastructure to deal with a smallpox epidemic, the despotism of the monastic regime: these did not elude Das either.
Tibetan perspectives
Tsewang Dorji: In 1951, India took full control of Tawang
Tawang is one of the most important districts of the Indian state of Arunachal Pradesh. It also has a geostrategic significance to India. China claims it as south Tibet. Hence, this dispute of territorial demarcation has sparked off geopolitical ramifications for India and China. In India, the Monpas explicitly state that they share border with Tibet, not China (www.economictimes.com, 22 April 2017)…
Tibet was a sovereign state before the Chinese invasion in 1950. At the same time, Tawang was historically part of Tibet because Tibet exercised full-fledge political and administrative power over Tawang and also the Monpas accepted the legitimacy of the government of Tibet.
Tawang was one of the most important frontier administrative units of the government of Tibet before signing the Simla Convention in 1914. Even after the Simla Convention, the government of Tibet had continuously maintained de facto power over Tawang till the mid-20th century…
Physical Geography of Monyul
…In Tibetan terminology, Monyul is known as the land of Mon, the lower land. It was also referred to as Lho Mon in many Tibetan literature. Before emerging as separate geopolitical entities such as the kingdoms of Sikkim and Bhutan, Tibet referred to the entire south landmass as Lho Mon. Lho means south in Tibetan and Mon refers to the inhabitants of the region. The Monpas are a tribe who migrated from central and south eastern parts of Tibet many centuries ago. Here, Monyul refers to the Tawang region. Monyul was geographically divided into two divisions such as north Mon and east Mon. North Mon consisted of four divisions such as Tawang, Dakpa, Panchen and Lhekpo. Tawang served as the centre of spiritual and temporal power house of Monyul. East Mon was delineated into Nyima Tso Sum, Hoi Dhing Jan Dhak, Sangye Dzong, Numa Dhing, Pema Chogyue and Rong Nang.
The physical geography of Monyul was outlined by Bom-La in the north which delimited Tsona and the Indian plains of Assam as the southern border. It took around 15 days of horse ride to cover the length of the region and two or three days of the breadth. In the early mid-16th century, Tibet had no scientific technology to survey the geographical location of the region’s size and shape. Therefore, the Tibetans measured the distance of physical geography by horse ride. This traditional method of measurement was also applied to Monyul to understand the range of the geographical landscape of the region.
Monyul was also very rich in natural resources such as minerals, forests and water. There are five major rivers such as Ni Shang Chu, Pang Ma Chu, Tawang Chu, Pang Nang Chu and Rong Nang Chu which still serve as a life line for millions of people in the Assam plains. Vast and impenetrable forests are found in every nook and corner of Monyul which kept it isolated for many centuries. Most of the inhabitants of Monyul settled along the banks of rivers for cultivation and many other means and modes of living.
Monyul was situated in the south of Tsona Dzong, east of Bhutan and north east of Assam. It was also rich in flora and fauna and natural lakes. Political and human geography of Monyul drastically changed today. Tawang became one of the smallest districts of the Indian state of Arunachal Pradesh. Political and administrative power of Tawang has been transferred to Itanagar, the capital city of Arunachal Pradesh. Furthermore, the Tawang administrative district is divided into two administrative units: Tawang and Kitpi. It is one of the most geopolitically significant districts in Arunachal Pradesh because it is considered as India’s Achilles’ heel.
Political administration of Monyul: 127 B.C.- A.D. 1951
Monyul was historically a part of Tibet. Tibet has more than two thousand years of recorded history. At the same time, Monyul had more than a thousand years of history. The historical relationship between Mon and Tibet began in 127 B.C during the reign of Ngytri Tsenpo, the first king of Tibet. But this study explores Tibet-Tawang relations since the great 33rd king of Tibet, Songtsen Gampo. This is because researchers haven’t gained access to sufficient historical records of this relationship before the 7th century.
Monyul was amply governed under the territorial jurisdiction of the great 33rd king of Tibet, Choegyal Songtsen Gampo. Monyul was charted under the domination of king Songsten Gonpo’s mapping of Tibet which was known as “Sermo Gangyul Dang Nal Wa”, the supine demoness. Monyul was located at the feet of supine demoness (Sermo-Gangyal), which was situated in south Tibet where king Songtsen Gampo built a monastery called ‘Zen Sa Lhek Po’ for taming the supine demoness. At the crest of monastery were statues of king Songtsen Gampo, Belsa and Gyasa, Nepalese and Chinese queens of the Tibetan king. This monastery was maintained and managed by the government of Tibet till country lost its independence in 1950.
During the reign of the great king of Tibet, Choegyal, Tri Ralpachen, in the 8th century, a few anti-Buddhist ministers used ruse to get rid of the king’s elder brother from the kingdom. The king listened to the advice of these ministers and expelled his elder brother, prince Tsangma, to Lho Mon. Shakabpa, a Tibetan historian, wrote about this in his political history of Tibet. He wrote that “He succeeded in having his brother sent to Paro in Bhutan, where he would be ineffective” (Tibet- A Political History, 69). But Prince Tsangma and his entourage settled in Mon and married Alo Dondup Gyal’s daughter. The couple had two princes. These two sons controlled fragmented local Mon rulers and founded a strong kingdom. Gradually, their successors ruled Mon peacefully.
The Ganden Phodrang government of Tibet was founded in 1642. The great 5th Dalai Lama became the spiritual and temporal ruler of Tibet. He unified all the fragmented Tibetan princely states into a unitary system of government. In 1680, the 5th Dalai Lama assigned Marag Lama Lodoe Gyaltso and Tsona Dzong Chief Namkha Drukdhak to consolidate the administration of Monyul under the direct control of Lhasa. And also, the Dalai Lama tasked Marag Lama Lodoe Gyaltso to build a Geluk monastery in Monyul. Lodoe Gyaltso took the personal initiative to build the Tawang Monastery by himself.
Subsequently, it became a centre for spiritual and political power house of Mon, which was directly governed by Lhasa. Tawang Monastery played an important role to defend Tibet’s frontier when foreign incursions came. At the same time, the monks of Tawang Monastery studied Buddhist doctrines during peace time. There was a viral gossip in Tawang Monastery, “Tawang Lama camp, sponsor Ganden Phodrang”. Since then, the government of Tibet exercised socio-political-religious authority over Monyul and the Monpas became subjects of Lhasa.
In the mid-18th century, the government of Tibet introduced new administrative reforms when Monyul was divided into 32 village units (Tso De kha) and also appointed village heads (Tso Gen). Tawang became a centre of administrative decision- making body through different layers of councils. Tawang Shi Drel was the highest decision-making body which consisted of four representatives. They were the abbot of Tawang Monastery, its chief manager, its chief treasurer and Tawang Monastery council. These representatives served as standing committee and the highest decision- making body in Monyul. This council was called Tawang Shi Drel because it consisted of four members. Shi in Tibetan means four and Drel means cooperation.
The next highest decision-making body was the Tawang Druk Drel. It means the six- member council. The two new members came from Tsona Dzong with a lay and monk representative. Both Shi Drel and Druk Drel councils had right to decide on issues relating to the borders, taxation and law and order of Mon. The key members of both councils were appointed by Lhasa. Minor issues were decided by expanded councils whose members came from the 32 village units. These councils administered the four major districts of Mon which covered the 32 village units. This administrative structure in Mon managed by Lhasa remained firmly in place till 1951.
Taxation, Law and Order
The government of Tibet had full control over taxation, law and order in Monyul. Tawang Monastery collected taxes and imposed law and order. Two types of taxes were collected as summer and winter tax. These taxes were mainly collected in the form of food grains two times a year. Tawang Monastery also annually collected taxes from the nomads of the region. These taxes were collected in the form of nomadic products such as meat and butter.
There was a place called Akung Tala which shared borders with what in Tibetan documents referred to as ‘Hindu Assam’. This place was actually under the jurisdiction of Tawang Monastery. Later, it was leased to British India at the annual rent of 5,000 rupees. From that rent, Tawang Monastery paid 521 rupees to Lhasa. At the same time, the government of Tibet issued travel documents to the Monpas on which they could freely travel up to Lhasa and down to Assam without any restrictions. It was amply proved that the territorial sphere of influence of the government of Tibet was extended right to the plains of Assam.
There was a unique way of tax collection in Monyul. This uniqueness of taxation system was characterized by the special features of the central Tibetan taxation system and the local customary law which was preserved for nearly three and half centuries.
Before collecting the taxes, Tawang Monastery and Tsona Dzong issued three rounds of letters to the concerned headmen of the villages. These letters were called ‘arrow letter’ because they were wrapped around arrows with a feather attached at the end. The gesture of these tax letters and arrows signified honesty and dedication as straight and as upright as an arrow. The feather at end of the arrow signified speed, like that of a bird. Afterwards, the tax collectors selected an auspicious day based on the Tibetan lunar calendar and launched forth to collect taxes. The subjects of Mon had to pay two different taxes annually: one to Tawang Monastery and second one to the government of Tibet through Tsona Dzong.
Before the introduction of the Tibetan currency, the people of Mon were using cowrie shells and iron coins as the medium of exchange in trade and business. In the beginning of the 20th century, the 13th Dalai Lama introduced the Tibetan currency. Subsequently, the Tibetan currency was circulated in Monyul by replacing cowrie shells and iron coins as the new mode of exchange. At the same time, the Monpas followed the Tibetan barter system. The Tibetan currency was officially used for goods and services in the region till the Indian rupee was introduced.
Culture and Language of Mon
Since the establishment of Tawang Monastery, Monyul was completely incorporated into the Tibetan administration in terms of politics, culture, language, taxation and law. The reference of culture in this study refers to Tibetan Buddhist culture. Tawang Monastery was the largest monastery in Monyul. It was also considered as the cultural and spiritual centre for the people of Mon. Besides, there were several other monasteries (Tak Lung Gonpa, Sak Thing Gonpa, Dor Lap Gonpa, Tsu Gon Gya Gon) which were managed by Tawang Monastery. Even though Geluk was the most influential Tibetan Buddhist school in the region, many of the Monpas followed the Sakya, Kagyu and Nyingma schools.
Some inhabitants of Mon practiced Bon, the original religion of Tibet. Apart from the popularity of the Geluk school of Tibetan Buddhism, there were numerous followers of the Nyingma school of Tibetan Buddhism. This was because of Nyingma master Uygen Sangpo, who came to Monyul to establish his lineage. Uygen Sangpo built several Nyingma monasteries in Monyul and because of this the Nyingma school of Tibetan Buddhism flourished in different corners of Monyul. Hence, the Pema Lingpa lineage of Nyingma has been preserved and still practiced today.
Monyul had not only rich natural resources, but it also nurtured distinguished scholars and highly revered personalities who served important roles in Tibetan history. For example, Monpa Lama, Merag Lodoe Gyaltso, was one of the best disciples of the 5th Dalai Lama. He was also a distinguished Buddhist scholar, who built the historic Tawang Monastery. The 6th Dalai Lama was born in Urgenling in Mon. He became one of the most controversial Dalai Lamas in Tibetan history, but he was regarded as one of the greatest poets. His poems and songs are still on the lips of the Tibetan people today. Sholkhang Dhondup Phuntsok, born in Mon, was a dynamic Tibetan political figure. He served as one of the cabinet ministers under the 13th Dalai Lama. Ganden Tri Dhak Tulku was born in Urgenling in Mon. He was also one of the most revered incarnate lamas in Ganden Monastery in Lhasa.
Despite having different dialects, the Tibetan script was the official language of Mon. There were four major dialects spoken in Monyul such as Dirang dialect, Lee dialect, Lekpa dialect and Tawang dialect. The Tawang dialect is the most widespread. Lee dialect was spoken only within the Lee community. Lekpa dialect was a mixture of central Tibetan spoken language and the indigenous Mon dialect.
The Tibetan script was used for studying Buddhist texts and in official documents and correspondence. The Monpas eagerly learnt the Tibetan language to understand Buddhist texts and for commercial and administrative purposes. Even today they refer to the Tibetan lunar calendar to identify auspicious dates and months for celebrations, building new houses, fixing marriage ceremonies, prayers and offerings, business, social gatherings and festivals.
In 1895, the people of Mon submitted a petition to the government of Tibet. Here is a rough translation. “The government of Tibet should maintain the political and administrative power of Monyul effectively. This administration is an inheritance from the reign of Choegyal Tri Ralpachen. The fifth Dalai Lama assigned Mera Lama to rule Mon”.
The Simla Convention and Monyul’s political transformation
The Simla Convention changed the political map of Monyul. The Simla Convention was signed and sealed by the Tibetan plenipotentiary Lonchen Gaden Shatra Paljor Dorjee and secretary of the government of British India, Sir Arthur Henry McMahon, in 1914.
This Convention discussed and demarcated the boundary between Tibet and the eastern Himalayan region of British India. Finally, the McMahon Line was drawn as the border between Tibet and British India. At the Simla Convention, the independent and sovereign state of Tibet legally ceded the Tawang region to British India. However, even after the Simla Convention, the government of Tibet exercised de facto power over Tawang. In 1951, under the leadership of Major Ralengnao Khathing, India took full control of Tawang. Later, the Tawang region was incorporated into the North East Frontier Agency. Vis-à-vis
- Tsewang Dorji is pursuing a doctoral degree on International Relations from the University of Madras. He is currently serving as a visiting fellow at the Tibet Policy Institute. Views expressed here do not necessarily reflect those of the Tibet Policy Institute.
Westerners’ views
Claude Arpi: Before '62, no Chinese had seen Tawang
Claude Arpi is a French-born author who lives in Auroville, India
Though before October 1962, no Chinese had ever set foot in the area, Beijing still dreams of controlling it.
Located south of the McMahon Line in Arunachal Pradesh, Tawang is one of the most strategic districts in the country.
Though before October 1962, no Chinese had ever set foot in the area, Beijing still dreams of controlling it.
Tawang was in news in 2017, during the Dalai Lama's visit of the border town in April. The fact that the Tibetan leader had come to Arunachal Pradesh six times between 1983 and 2009, did not deter China from creating again a ruckus; Beijing complained that the Lama's religious teachings had been engineered by Delhi in an area China calls 'Southern Tibet'.
Tawang is special in many ways.
Buddhists believe in the concept of sacred places or peethas. During the 10th century, the great Indian yogi Tilopa said that peethas are to be found inside your own self, though "outer peethas are mentioned in the scriptures for the benefit of simple fools who wander about".
Tawang is undoubtedly an 'outer peetha'.
1688
Numerous stories or legends circulate about Monyul or the 'Hidden and Blessed Land of Mon' as the region is known; the local population, Monpas are fond of these legends. Many revolve around Tsangyang Gyatso, the Sixth Dalai Lama who was born in Urgyeling, a village south of Tawang.
'Lama Geno', in Monpa language could be translated as 'the Lama knows'. It is what Tsangyang wrote with his finger on a stone near Urgyeling in 1688.
A high delegation had just arrived from Lhasa looking for the reincarnation of the Fifth Dalai Lama; the boy 'knew' that the Lamas had come to 'take him back' to Tibet.
The Simla Convention/ 1913
History caught up with Tawang in 1913 when two intrepid British 'explorers', Captains Bailey and Morshead scouted the Tibetan side of the 'snow line' in search of a northern border for India. Their experience and notes were invaluable during the Simla Conference in 1914.
In March, Henry McMahon, India's Foreign Secretary sat with Lonchen Shatra, the Tibetan Prime Minister and managed to fix the Indo-Tibet border in the form of a thick red line on a double-page map, that was the McMahon Line.
Thereafter, India had a formal legitimate border in the North-East.
1950: Tibet is invaded
Without warning, in October 1950, Communist China invaded Tibet. Two months later, a dying Sardar Vallabhbhai Patel got the ball rolling to protect India's borders.
With Sir Girija Shankar Bajpai, the MEA's secretary general, he took the initiative to set up a North and North-East Border Defence Committee under major general Himatsinghji, the then deputy defence minister.
The Committee's first decision was to take over the administration of all Indian territories south of the McMahon Line. The experience of Kashmir, where India reacted too late, was not to be repeated.
Assam Governor Jairamdas Daulatram (NEFA was then part of Assam) ordered a young but highly decorated Naga officer, Maj Bob Khathing, to march to Tawang.
1951
On January 17, 1951, Bob, accompanied by 200 troops of Assam Rifles and 600 porters, left the foothills for the historic mission. During the following weeks, the young officer showed his toughness, but also diplomatic skills to pacify the Monpas who were in fact delighted to get, for the first time, a proper administration.
Eight years later, Tawang made the news again when a fleeing Dalai Lama crossed the border at Khenzimane, north of Tawang to take refuge in India.
1962
THE LAND OF MON
Reaching the Sela Pass, at 13,700 ft above sea level between Tawang and Bomdila (West Kameng District), one feels as if entering another world. But one is reminded that the area was the theatre of the 1962 Sino-Indian conflict.
A small mandir is dedicated to the memory of Jaswant Singh, the heroic rifleman who defended the pass and earned a Maha Vir Chakra in November 1962.
Looking at the old bunkers, one can vividly imagine the incredible sufferings and bravery of the jawans and officers of the Indian Army, abandoned by an irresponsible leadership (a visit to the 1962 War Memorial in Tawang is also a must).
Two hours later, the first glimpses of the Tawang Gompa ('monastery') perched on one of the highest hills overlooking the Tawang Chu Valley ('chu' is 'river' in Monpa) are breathtaking.
Lakes and tourist attractions
Tour operators will of course also take you visit to Sangestar Tso, also known as 'Madhuri' Lake. After Rakesh Roshan shot Koyla (starring Madhuri and Shah Rukh Khan), jawans posted in the area began calling it 'Madhuri'; it used to be a grazing pasture before becoming a lake after the dreadful earthquake of August 1950.
Locals say there are as many as 108 lakes in the area, many of them larger and more stunning, many having been blessed by great tantric masters and yogis. A few kilometres away is the Tagtsang Gompa (the 'Tiger Lair' monastery), perched at 13,500 ft.
It is one of the several pithas that Guru Padmasambhava, the great Indian tantric master who helped establishing Buddhism in Tibet, Bhutan and the Himalayan belt, visited.
Seeing these exquisite places, one understands why China covets it, but it will never be part of the Middle Kingdom; the Monpas are one of the most patriotic tribes of the country. Further, driving to Tawang, one passes enough Army camps to realise that the Land of Mon is well-guarded.
India-baiting Maxwell: India annexed Tawang in February 1951
Indpaedia.com: Neville Maxwell is an India-baiter. But this shows that the Government of India brought Tawang into India in 1951.
India could make public the reasons behind “annexation” of Tawang in Arunachal Pradesh in 1951, said Neville Maxwell, author of ‘India’s China War’ that is banned in India.
“India annexed Tawang in February 1951... China did not protest at the time – being fully engaged in Korea, and (did) not made a public issue of it since then; but they have made it known that they would expect retrocession as part of a settlement,” Maxwell told HT.
“The McMahon Line puts Tawang into India, but in their last few years the British had second thoughts and proposed to the Tibetans that the McMahon Line should be modified to run the boundary through Se La, thus leaving Tawang in Tibet, where it was when India became independent (in 1947),” he said.
Authentic history: two telegrams fro, 1951
China’s position
A shifting stance
HIGHLIGHTS
The Dalai Lama is on 10-day visit to northeast.
China's has opposed Dalai Lama's visit to Arunachal Pradesh.
China is more concerned with Dalai Lama's stay in Tawang monastery.
However, India has ignored China's protests over Dalai visit.
As China ramps up its rhetoric against the Dalai Lama's upcoming trip to Arunachal Pradesh, an unfazed India said China has been shifting its position on Tawang, making its current position less credible.
“We have never conceded locus standi to China on Arunachal Pradesh,“ said Ashok Kantha, former ambassador to China and head of the Institute of Chinese Studies (ICS).Countering the Beijing narrative, officials said China has shifted its positions on Tawang over the years to the extent that its current line lacks credibility . China withdrew beyond the MacMahon Line after defeating India in the 1962 conflict, leaving Arunachal Pradesh and Tawang in Indian possession. Neither Chou En Lai in his discussions with Nehru in 1960 nor Deng Xiaoping in 1985 referred to Tawang at all.
Jayadeva Ranade, China analyst, said the first time Tawang entered the official discussion was in 2005, by Dai Bingguo who was the special representative for boundary discussions until 2013. “In 2007, the Chinese identified Monyul (Tawang, Kameng and Dirangzon), lower Zoyul (Lohit valley) and Loyul (territory up to Walong) as central areas of interest to them,“ he said.
In 2006, former Chinese envoy to India Sun Yuxi went back on the 2005 agreement on guiding principles, by denying an important component of the deal to leave populated and settled areas undisturbed. Interestingly , it was Dai Bingguo who rekindled the old debate of a vaguely worded land swap in recent weeks.
Kantha said the Chinese stridency on Tawang and Arunachal Pradesh is a move away from the 1993 agreement between the two sides, “which made the LAC (line of actual control) the basis for negotiations. This was reiterated in five subsequent agreements.The Chinese are now moving away from this“. In addition, China's “objections“ to rail link to Tawang was specious, Indian officials said. In recent years, India has regularly rejected Chinese demarches on this issue. Meanwhile, the Chinese have continued to harden their positions. They have refused to allow pilgrimages via Demchok in Ladakh citing “disputes“, on territory again occupied by India.While China participates in border trade at Nathu La, it refuses to do so at Shipki La, again citing `dispute'.
With China intensifying its pressure on India across a broad spectrum of issues from blocking India in the NSG to colluding with Pakistan on tactical nuclear weapons --India is quietly , but surely pushing back. India has effectively junked reiteration of the one-China policy for over six years now, foreign minister Sushma Swaraj sharply connecting it to China's acceptance of a “one-India“ policy. New Delhi has increased its interactions with Taiwan, making it more visible. The Dalai Lama, whose very existence is anathema to the Chinese official system, is more visible in official circles, including in a recent advertisement of the MP government, in the Rashtrapati Bhavan, in Karnataka and now in the sensitive Arunachal Pradesh.
