[Congressional Record Volume 143, Number 145 (Friday, October 24, 1997)]
[House]
[Pages H9543-H9545]
From the Congressional Record Online through the Government Publishing Office [www.gpo.gov]




                                 CHINA

  The SPEAKER pro tempore. Under a previous order of the House, the 
gentleman from Virginia [Mr. Wolf] is recognized for 5 minutes.
  Mr. WOLF. Mr. Speaker, the President of China will be visiting here 
beginning this Sunday. I know that we will treat him in a very 
courteous manner but I want the American people to know every time they 
hear President Clinton talk about the President of China and every time 
they hear the President of China speak, they should remember the 
following things:
  No. 1, China persecutes people because of their religious beliefs. 
Catholic bishops are in jail, Catholic priests are in jail, hundreds of 
them, and on October 8, Chinese authorities arrested again and again 
Bishop Su who has been one of the most prominent bishops who is now 
back in jail. Protestant pastors are in jail and hundreds of them have 
been arrested.
  No. 2, China denies its citizens basic human rights and imprisons 
people for speaking out in support of freedom. Wei Jingsheng, one of 
China's most important prisoners, languishes in not well conditions in 
jail serving a 15-year sentence. He was detained in 1994 after meeting 
with Assistant Secretary for Democracy and Human Rights John Shattuck. 
So when you hear the President of China speak, remember Wei and also 
Wang Dan, who has also been imprisoned for his activities in Tiananmen 
Square.
  No. 3, when you hear the Chinese President speak at Independence 
Hall, which will be a disgrace for Independence Hall to have the 
Chinese President go there where Thomas Jefferson gave the words ``We 
hold these truths to be self-evident,'' but when you hear him there 
remember that China is brutally repressing the people of Tibet, 
destroying their culture, destroying their religion, destroying 4,000 
to 5,000 monasteries and in Tibet the one growth industry is the growth 
of prisons where Buddhist priests and Buddhist nuns are being put in 
jail. We had testimony of a 28-year-old Tibetan Buddhist nun who told 
the House Committee on International Relations how her Chinese jailers 
tortured her with an electric cattle prod, putting it on all parts of 
her body. You have got to remember this when you hear this Chinese 
President coming to the country.
  No. 4, remember also when you hear him speaking that the Chinese 
government runs a gruesome trade in human organs, taking organs from 
executed prisoners and selling them to foreign buyers for tens of 
thousands of dollars. They shoot people, they take their blood sample, 
they take their tissue sample and they sell their organs for $35,000. 
So when you hear him go to Harvard and speak out, know that his 
government is selling kidneys of prisoners for $35,000.
  Remember also, No. 5, that China's one-child policy results in forced 
abortions and sterilization of women, where they track them down in the 
villages and force them to get abortions.
  No. 6, when you hear President Clinton speak about our relationship 
with this man and with the Chinese government, remember that China has 
more gulags today than they had in the Soviet Union when Solzhenitsyn 
wrote the book ``Gulag Archipelago.'' There are more gulag slave camps 
in China today than there were in the Soviet Union under the worst 
times.
  Also know, No. 7, that China sells arms and dangerous technology to 
belligerent countries which could one day endanger men and women in the 
military. Some days on this floor it is almost reminiscent of 1937, 
1938, and 1939, where Winston Churchill warned of the danger of Nazi 
Germany and some of the things that were sold in Nazi Germany were used 
against Americans. I fear for it and every Member of this body ought to 
get the intelligence briefing by the CIA, the NSA, and the DIA to find 
out what weapons they are selling.
  No. 8, China continues to violate a range of bilateral and 
international proliferation and missile technology treaties.
  No. 9, China's State-owned companies sold AK-47's to street gangs in 
California that could be used against American citizens. So when you 
see the Chinese President standing next to President Clinton, remember 
that a company connected with his government was selling assault 
weapons to street gangs in California that could be used to kill 
American people.
  No. 10, the Chinese trade surplus with the United States approached 
$40 billion last year and is getting bigger every month. In August the 
United States trade deficit with China jumped 10.6 percent, the highest 
of any country, driving American men and women out of their jobs.
  Mr. Speaker, China's President will visit Washington, Williamsburg, 
and Philadelphia, which will be a disgrace when he visits Independence 
Hall and other sites in the United States. Every time he speaks, the 
world should remember the men and women who are languishing in Chinese 
prisons under his control and do not buy into his message. I ask him to 
change his policy.

[[Page H9544]]

  Mr. Speaker, I include for the Record the testimony of Tsultrim Dolma 
before the House Committee on International Relations hearing on 
religious persecution on September 10, 1997.
  The material referred to is as follows:

     Testimony of Tsultrim Dolma--House Committee on International 
    Relations--Hearing on Religious Persecution, September 10, 1997

       My name is Tsultrim Dolma. I am 28 years old. I am one of 
     the one thousand Tibetan refugees who came to the United 
     States through the Tibetan Resettlement Program, authorized 
     by the United States Congress in 1991.
       I never imagined that I would someday testify before you 
     esteemed gentlemen and gentleladies. Now that I am here, I 
     feel it is both a privilege and responsibility to tell you 
     about my experiences--among the thousands of Tibetans who 
     flee into exile, very few have their stories heard.
       I am not an educated person. I don't know about politics. 
     But I do know what it is to live under Chinese rule. And I 
     know, although I was born after the Chinese came into Tibet, 
     that Tibet is different than China.
       I have asked my friend Dorje Dolma to read the rest of my 
     testimony because my English is not very good.
       I was born in Pelbar Dzong, Tibet, near Chamdo which prior 
     to the Chinese invasion in 1949 was the easternmost 
     administrative center of the Dalai Lama's government. For as 
     long as I can remember, I yearned to become a nun. It was 
     difficult for me to pursue my studies because the nunnery 
     near my village had been completely destroyed during the 
     Cultural Revolution.
       I took my nun's vow at age 17 and, soon after, left my home 
     with a small group of villagers to make the customary 
     pilgrimage to Lhasa, the capital and spiritual center of 
     Tibet, and a month's journey from my home. Once there I was 
     able to join the Chupsang nunnery on the outskirts of the 
     city.
       In Lhasa it was unavoidable to feel the tension due to the 
     large differences between the Tibetans and Chinese living 
     there, and within a year, on October 1, 1987, China's 
     National Day, I experienced at first hand the consequences of 
     that tension.
       On that day, monks from Sera and Nechung Monasteries 
     peacefully demonstrated for the release of their imprisoned 
     brothers. Hundreds of Tibetans gathered around in support. 
     Public Security Bureau Police moved through the crowd 
     videotaping demonstrators. Then, unexpectedly, opened fire on 
     the crowd. The Tibetans responded by throwing stones at the 
     cameras, but a number of monks were arrested and dragged to 
     the Police station.
       I joined a large group that converged on the station. We 
     heard gun shots from the rooftop and tried to get inside, but 
     the police fired down into the crowd. Many Tibetans were 
     killed and many other badly injured. Outraged at the 
     massacre, some Tibetans set fire to the building. I watched 
     as Venerable Jampa Tenzin, the caretaker of the Jokhang 
     Temple, led a charge into the building to try to free the 
     monks. When he emerged about ten minutes later, his arms were 
     badly burned and had long pieces of skin peeling off. Two 
     young novice monks came out with him and were also badly 
     burned. Soon afterwards, Jampa Tenzin was arrested and 
     detained at Sangyip Prison where he is known to have 
     undergone severe ill-treatment.
       The Great Monlam Prayer Festival which occurred the 
     following spring was the next occasion for major protest. 
     Chinese authorities had ordered the monks of all of Lhasa's 
     monasteries to attend, as they had invited journalists from 
     many different countries to film the ceremony as an example 
     of religious freedom in Tibet. The monks of Sera, Drepung, 
     Ganden and Nechung decided to boycott the ceremony, but were 
     forced to attend at gun point. Under guard, the monks made 
     the traditional cicumambulation around the Jokhang, Lhasa's 
     central cathedral.
       After completing the ceremony, those monks joined together 
     in calling out loudly to Tibetan officials working for the 
     Chinese government who were watching the ceremony from a 
     stage next to the Jokhang. They demanded the release of the 
     highly revered incarnate lama, Yulo Dawa Tsering, who had 
     been arrested some months before and of whom nothing had been 
     heard. One of the official's bodyguards then fired at the 
     demonstrators, killing one Tibetan. A riot ensued and the 
     army proceeded to fire into the crowd. Soldiers chased a 
     large number of monks into the Jokhang and clubbed 30 of them 
     to death.
       Eighteen lay Tibetans were also killed in the cathedral. 
     Twelve other monks were shot. Two monks were strangled to 
     death, and an additional eight lay Tibetans were killed 
     outside the cathedral. The news of the deaths spread 
     throughout the city.
       After we saw the terror and turmoil in the streets, some 
     nuns from my Ani Gompa and I decided to demonstrate in order 
     to support our heroic brothers and sisters in Lhasa, 
     particularly the monks who had been arrested and are in 
     prison and whose cases even now have not been settled. On 
     April 16, about six weeks after the massacre during Monlam, 
     four of us demonstrated for their release and the release of 
     women with children. We felt the Chinese were trying to 
     destroy all the patriotic Tibetans in prison by 
     maltreating them. The Chinese government has publicized 
     that there is freedom of religion in Tibet, but in fact, 
     the genuine pursuit of our religion is a forbidden 
     freedom. So many difficult restrictions are placed on 
     those entering monastic life, and spies are planted 
     everywhere.
       My sister nuns and I were joined by two nuns from Gari 
     Gompa and we were all six arrested in the Barkhor while 
     shouting out demands. As we stood on the holy walk of the 
     Barkhor, we were approached by eight Chinese soldiers who 
     spread out and grabbed us. Two soldiers took me roughly by 
     the arms, twisting my hands behind by back. Two of the nuns, 
     Tenzin Wangmo and Gyaltsen Loche, were put in a Chinese 
     police jeep and driven away. The rest of us were thrown into 
     a truck and taken to the main section of Gutsa prison, about 
     three miles east of Lhasa.
       When we arrived, we were separated and taken into various 
     rooms. I was pushed into a room where one male and one female 
     guard were waiting. They removed the belt which held my nuns 
     robe and it fell down as they searched my pockets. While I 
     was searched, the guards slapped me hard repeatedly and 
     yanked roughly on my nose and ears.
       After the search, I was led outside to another building 
     where two different male and female guards waited to begin 
     the interrogation. ``What did you say in the Barkhor? Why did 
     you say it?'' The cell contained a variety of torture 
     implements: lok-gyug, electric cattle prods, and metal rods. 
     I was kicked and fiercely beaten as I was interrogated until 
     mid-day, and then pulled to my feet and taken to the prison 
     courtyard where I saw the three other nuns from Chupsang.
       We were made to stand in four directions. I was near the 
     door so that every Chinese soldier who passed by would kick 
     me in passing. Our hands were uncuffed and we were told to 
     stand with our hands against the wall as six policemen took 
     each one in turn, held us down and beat us with electric 
     prods and a small, broken chair and kicked us. Gyaltsen 
     Lochoe was kicked in the face. I was kicked in the chest so 
     hard that I could hardly breathe. 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 up. We were constantly questioned 
     regarding who else was involved in arranging the 
     demonstration.
       All during the interrogation, we were not allowed to fasten 
     our belts and so our robes kept slipping off. We would 
     constantly try to lift them up and adjust them. I tried to 
     think of what I could possibly say to answer the questions. 
     ``How did you choose that day? Who was behind you?'' I could 
     only see feet. Many different pairs of feet approaching us 
     through the day. We were repeatedly kicked and beaten. ``The 
     Americans are helping you! Where are they now? They will 
     never help you! Because you have opposed communism, you are 
     going to die!''
       After some hours had passed, a large dog with pointed ears 
     and black and white spots was brought in, led on a heavy 
     chain. The police tried to force us to run, but we simply did 
     not have the strength. The dog looked at us with interest, 
     but did not approach.
       Finally, as sunset approached, we were handcuffed and taken 
     into a building and made to walk through the hallway two by 
     two. Here and there were small groups of Chinese soldiers on 
     both sides of the corridor. As we passed, we were punched and 
     kicked, slapped and pulled hard by the ears. My cell, 
     measuring five feet by five feet, was empty except for a slop 
     basin and 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. I was 
     told ``Look down!'' Throughout my detention, I was never 
     allowed to look straight at their faces. While answering I 
     had to look to the side or face down.
       One of them asked me ``Why did you demonstrate? Why are you 
     asking yourself for torture and beatings?'' My knees began to 
     shake. I told them: ``Many monks, nuns and lay people have 
     been arrested, but we know Tibet belongs to the Tibetans. You 
     say there is freedom of religion, but there is no genuine 
     freedom!'' My answer angered them and the three got up from 
     behind the table, picking up various implements. One picked 
     up an electric rod and hit me with it. I 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 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 to the floor. 
     They would then force the prod inside of me and pull me up to 
     repeat the beatings.
       For some reason I began to think of a precious herb that 
     grows in Tibet called Yartsa Gunbu. Tibetans believe it is a 
     cross between the kingdoms of plants and animals because 
     during the summer it gives the appearance of being a worm. 
     This medicine herb is quite rare. In my region, the 
     Chinese force a monthly quota on each monk and nun which 
     consists of thousands and thousands of such plants. I 
     shouted out: ``Before 1959, it was considered a sin for 
     monks to pick the Yartsa Gunbu! It was a sin, and you have 
     forced them to do it!''
       I remained in detention for more than four months. For the 
     first month, I was beaten

[[Page H9545]]

     every morning during the interrogations. For the first 
     several days, different levels of authorities came to my 
     cell. At first 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 realize 
     I had nothing to lose. My parents could lead their lives by 
     themselves.
       I was continuously terrified of possible sexual 
     molestation. But as the days went by, that did not occur. 
     Sitting in my cell, I would remind myself that I was there 
     because I had spoken on behalf of the people of Tibet and I 
     felt proud that I had accomplished a goal and was able to say 
     what I thought was right.
       In Gutsa prison in the summer of 1988, there were all 
     together about 32 nuns and lay women. All the women were kept 
     in the ward for political prisoners. During that time, one of 
     the nuns, Sonam Chodon, was sexually molested.
       Fifteen days after my release from prison on August 4, 
     1988, a Tibetan approached me and asked if my sister nuns and 
     I would like to talk to a British journalist who was secretly 
     making a documentary in Tibet. We all felt to appear in the 
     interview without hiding our faces was the best way to make a 
     contribution. The ultimate truth would soon be known so there 
     was no need to hide. We had truth as our defense.
       After our release from prison, we were formally expelled 
     from Chupsang by the Chinese authorities and sent back to our 
     villages. We were not allowed to wear nuns robes and were 
     forbidden to take part in religious activities. We were not 
     allowed to talk freely with other villagers. I was forced to 
     attend nightly reeducation meetings during which the topic of 
     conversation often came around to me as ``a member of the 
     small splittist Dalai clique which is trying to separate the 
     motherland.'' I was so depressed and confused. I never told 
     my parents what had happened in prison. When word came of the 
     British documentary in which I took part, everyone began to 
     discuss it. Most Tibetans thought I was quite brave, but some 
     collaborators insulted me. It soon seemed as if arrest was 
     imminent. I began to fear for my parent's safety and so 
     decided to flee to the only place I could think of--Lhasa--to 
     appeal again to Chupsang nunnery for re-admission.
       After arriving in Lhasa, I set out for the hour's walk to 
     Chupsang. I found a Chinese police office had been set up at 
     the nunnery. I was told to register at the office and, while 
     there, was told re-admission was not possible. I realized 
     that the police officer there would arrest me if I stayed. 
     Greatly discouraged, I set out to make my way back to Lhasa.
       Just below the nunnery there is a Chinese police compound 
     the Tibetans call Sera Shol Gyakhang. As I passed, 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 by 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. 
     After doing that bad thing to me, they just ran away.
       I remained in Lhasa for two months under the care of local 
     Tibetans. As expected, the release of the documentary caused 
     an uproar with the Chinese authorities. My sister nuns tried 
     to disguise themselves and wore their hair a little longer. I 
     had lost all hope of continuing to live in Tibet under so 
     many obstructions and restrictions and the ever present 
     possibility of rearrest. Even if I could stay, the Chinese 
     would forbid me to study and I feared them in many other bad 
     ways. I began to think of His Holiness the Dalai Lama in 
     India. At that time, I didn't know there were so many other 
     Tibetans living there as well, but I thought ``if only I 
     could reach him, if I could only once see his face. . . .''
       Another nun and I heard of some Tibetans nomads who were 
     taking medicines to the remote areas and traveling to Mount 
     Kailash in a truck. From there we joined a group of 15 
     Tibetans to travel to the Nepalese border. In December 1990, 
     I reached northern India.
       When I first met His Holiness, I could not stop crying. He 
     asked, ``Where do you want to go? Do you want to go to 
     school?'' He patted my face gently. I could not say anything. 
     I could only cry as I felt the reality of his presence. It 
     was not a dream. In Tibet so many long to see him. At the 
     same time, I felt an overwhelming sadness. Because I was 
     raped, I felt I could no longer be a nun. I had been spoiled. 
     The trunk of our religious vows is to have a pure life. When 
     that was destroyed, I felt guilty to be in a nunnery with 
     other nuns who were really very pure. If I stayed in the 
     nunnery, it would be as if a drop of blood had been 
     introduced into the ocean of milk.
       I have been asked by esteemed persons such as yourselves 
     what makes Tibetan nuns, many very young, so brave in their 
     support of the Tibetan cause. I say that it is from seeing 
     the suffering of our people. What I did was just a small 
     thing. As a nun, I sacrificed my family and the worldly life, 
     so for a real practitioner it doesn't matter if you die for 
     the cause of truth. His Holiness the Dalai Lama teaches us to 
     be patient, tolerant and compassionate. Tibetans believe in 
     the law of Karma, cause and effect. In order to do something 
     to try to stop the cycle of bad effect, we try to raise our 
     voices on behalf of the just cause of Tibet.

                          ____________________