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But another phenomenon is taking place at the same time; a movement launched by high clerics in Eastern Tibet which is a firm desire to affirm, in what can be described as an emergent Tibetan Buddhist fundamentalism, a strong sense of Tibetaness. This movement that started some decades ago knew a new impetus after the demonstrations of 2008 that spread all over the Tibetan Plateau. The main religious figure in this movement was Khempo Jigme Phuntsok (Mkhan po 'Jigs med phun tshogs, 1933-2004), the charismatic head of themonastic camp of Larung Gar (Bla rung sgar). Several articles have been written on his life and work. But many other monastics have contributed to this movement which is based on a new set of Ten Virtues: 1) not to butcher and sell meat; 2) not to steal and rob; 3) not to fight with weapons; 4) not to prostitute one's body; 5) not to sell guns and opium; 6) not to smoke opium or cigarettes; 7) not to drink alcohol; 8) not to gamble; 9) not to hunt and 10) not to wear skin and fur of animals. The subject has ignited the web to the point that the website Tibet Web Digest called the new Ten Virtues "the most debated topic on Tibetan blogs last year." Some researchers have already started to deal with the subject and published on it.
In the following pages, I would simply like to add a small piece of work dedicated to Elliot Sperling on this topic. Elliot Sperling is, of course, well-known for his work as a historian of Tibet and Sino-Tibetan relationships, but his passion for contemporary history and his concern for the Tibetan situation are also strong, and have made him one of the few outspoken researchers on the subject, even when expressing his views has come at the cost of his personal interest. This is why he might be curious about an article published by Jamyang Kyi ('Jam dbyangs skyid) arguing against vegetarianism, which appeared on June 24th, 2013 on the blog of the famous writer Sangdor. His blog having recently been shut down, this article is no longer accessible. My aim is thus to provide here a translation of this article and some comments. (Buffetrille, "A Controversy on Vegetarianism," 113–14)
Read "Coerced Vegetarianism and the Welfare of Tibetans" By Jamyang Kyi, Translated by Katia Buffetrille.
