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A buffer state is a country lying between two rival or potentially hostile greater powers, which by its sheer existence is thought to prevent conflict between them. Buffer states, when authentically independent, typically pursue a neutralist foreign policy, which distinguishes them from satellite states. The conception of buffer states is part of the theory of balance of power that entered European strategic and diplomatic thinking in the 17th century. In the 19th century, the manipulation of buffer states like Afghanistan and the Central Asian emirates was an element in the diplomatic "Great Game" played out between the British and Russian Empire for control of the approaches to strategic mountain passes that led to British India.

Other examples of buffer states include:

• Khazaria, a Jewish kingdom, between Christian and Muslim world.
• Armenia, between Turkey and Azerbaijan, against Pan-Turkism.
• Qasim Khanate, between Muscovy and Kazan Khanate.
• Kingdom of Hungary, and later Transylvania between the Austrian Empire and Ottoman Empire; see also Banat.
• Tibet was a buffer between czarist Russia, the British Raj, and Qing China in the early 20th century.
• Mongolia, between the People's Republic of China and Russia.
• Poland following World War I, located between Germany and the Soviet Union.
• The Republic of Central Lithuania, existing from 1918 to 1922, was a buffer state between the Second Polish Republic and the Republic of Lithuania.
• North Korea during and after the Cold War, seen by some analysts as a buffer state between the military forces of the People's Republic of China and American forces in South Korea.
• The Sultanate of Aceh, located on the north part of Sumatra, as a buffer state between Kingdom of the Netherlands, ruler of Dutch East Indies and British Empire, ruler of Malaya.
• The colony of Georgia in the 18th century, as a buffer state between Spanish-controlled Florida and the American colonies that comprised the Atlantic Seaboard.
• Neutral Austria, Sweden and Finland were buffer states during the Cold War.
• Belgium before World War I, serving as a buffer between France, Prussia (after 1871 the German Empire), the United Kingdom and the Kingdom of the Netherlands.
• Siam — The king of Siam (now Thailand) had to surrender his country's hegemony over Laos and Cambodia and to grant commercial concessions to France, but managed to retain independence as a buffer state between French Indochina and the British Raj.
• The Rhineland served as a demilitarised buffer-zone between France and Germany during the inter-war years of the 1920s and early 1930s. There were early French attempts at creating a Rhineland Republic.
• The Far Eastern Republic was a buffer state separating Bolshevik Russia from Imperial Japan.
• Uruguay served as a demilitarised buffer-zone between Argentina and the Empire of Brazil during the early independence period in South America.
• Paraguay was maintained after the end of the Paraguayan War in 1870 as a territory separating Argentina and Brazil.
• Afghanistan was a buffer state between the British Empire (which ruled much of South Asia) and Russian Empire (which ruled much of Central Asia) during the Anglo–Russian conflicts in Asia during the 19th century.
• The Himalayan nations of Nepal, Bhutan and Sikkim were buffer-states between the British and Chinese empires, later between China and India, which in 1962 fought the Sino-Indian War in places where the two regional powers bordered each other.
• Canada, during the Cold War, between the United States and the Union of Soviet Socialist Republics. Canada, since the fall of the Soviet Union, arguably, is also an economic, although to a lesser extent, political, client state of the U.S. Soviet forces would have, in some scenarios, had to cross Canadian territory and fly through Canadian airspace in order to reach the U.S. Russia viewed Canada more favourably and with less belligerence than the U.S. (particularly after the Avro Arrow and Bomarc missile affairs--which, in essence, meant that Canada was no longer, independently of the U.S., a military threat to the U.S.S.R. after 1972). A Soviet invasion of Canada would almost certainly have triggered war, and both the U.S. and Canada planned for such scenarios actively and intensively--not because the Soviets were thought to have independent, direct belligerence towards Canada, but because of the manifest necessity to use Canada, in a Soviet-U.S. post-Cold War wartime scenario. Legally, by international law between Canada and the U.S., an attack on the U.S. is viewed as an attack on Canada, and vice versa (because of NORAD) although in any reasonable geopolitical wartime strategy, Canada would be deemed distinct from the U.S.

The invasion of a buffer state by one of the powers surrounding it will often result in war between the powers. For example, in 1914 the German invasion of Belgium triggered the entry of Britain into World War I.

The earlier forms of highly defended border regions, where defensive castles stood at a distance of a day's march are discussed at Marches. Some political remains of borderland marches established under the Carolingian and Ottonian Empires can be seen on the European map today: Belgium, Luxembourg, Lorraine. The Carolingian Empire also created some independent duchies in the Pyrenean border acting as buffer states against the Muslim kingdoms, an area called the Hispanic March, giving form to today's Andorra, Catalonia, Aragon and Navarre.

Even earlier, compare the highly-defended Roman Empire's limes with its "client kingdoms" like Palmyra, Judaea, Numidia or Mauretania, and the Persian Empire's system of satrapies^{[citation needed]}.

See also[link]

• Satellite state
• Puppet state
• Buffer zone
• March (territory)
• Iron Curtain

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Dalai Lama
Gendun Drup, 1st Dalai Lama
Reign	1391–1474
Tibetan	ཏཱ་ལའི་བླ་མ་
Wylie transliteration	taa la'i bla ma
Pronunciation	[taːlɛː lama]
THDL	Dalai Lama
Pinyin Chinese	Dálài Lǎmā
Royal House	Dalai Lama / Takla

The Dalai Lama is a high lama in the Gelug or "Yellow Hat" branch of Tibetan Buddhism. The name is a combination of the Sino-Mongolian word далай (dalai) meaning "Ocean" and the Tibetan word བླ་མ་ bla-ma (with a silent "b") meaning "chief, high priest".^[1]

In religious terms, the Dalai Lama is believed by his devotees to be the rebirth of a long line of tulkus who are considered to be manifestations of the bodhisattva of compassion, Avalokiteśvara. Traditionally, the Dalai Lama is thought of as the latest reincarnation of a series of spiritual leaders who have chosen to be reborn in order to enlighten others. The Dalai Lama is often thought to be the leader of the Gelug School, but this position belongs officially to the Ganden Tripa, which is a temporary position appointed by the Dalai Lama who, in practice, exerts much influence. The line of Dalai Lamas began as a lineage of spiritual teachers; the 5th Dalai Lama assumed political authority over Tibet.

For certain periods between the 17th century and 1959, the Dalai Lamas sometimes directed the Tibetan government, which administered portions of Tibet from Lhasa. The 14th Dalai Lama remained the head of state for the Central Tibetan Administration ("Tibetan government in exile") until his retirement on March 14, 2011. He has indicated that the institution of the Dalai Lama may be abolished in the future, and also that the next Dalai Lama may be found outside Tibet and may be female.^[2] The Chinese government was very quick to reject this and claimed that only it has the authority to select the next Dalai Lama.^[3]

[edit] The original use of the name Dalai Lama

In 1578 the Mongol ruler Altan Khan bestowed the title Dalai Lama on Sonam Gyatso. The title was later applied retrospectively to the two predecessors in his reincarnation line, Gendun Drup and Gendun Gyatso. Gendun Gyatso was also Sonam Gyatso's predecessor as abbot of Drepung monastery. However, the 14th Dalai Lama asserts that Altan Khan did not intend to bestow a title as such and that he intended only to translate the name "Sonam Gyatso" into Mongolian.

... many writers have mistranslated Dalai Lama as "Ocean of Wisdom". The full Mongolian title, "the wonderful Vajradhara, good splendid meritorious ocean", given by Altan Khan, is primarily a translation of the Tibetan words Sonam Gyatso (sonam is "merit").^[4]

The 14th Dalai Lama commented:

The very name of each Dalai Lama from the Second Dalai Lama onwards had the word Gyatso [in it], which means "ocean" in Tibetan. Even now I am Tenzin Gyatso, so the first name is changing but the second part [the word "ocean"] became like part of each Dalai Lama's name. All of the Dalai Lamas, since the Second, have this name. So I don't really agree that the Mongols actually conferred a title. It was just a translation.^[5]

Whatever the intention may have been originally, the Mongolian "Dalai", which does not have any meaning as a Tibetan term, came to be understood commonly as a title.

The name or title Dalai Lama in Mongolian may also have derived originally from the title taken by Temüjin or Genghis Khan when he was proclaimed emperor of a united Mongolia during 1206. Temüjin took the name Čingis Qāghan or "oceanic sovereign", the anglicized version of which is Genghis Khan.^[6]

Tibetans address the Dalai Lama as Gyalwa Rinpoche ("Precious Victor"), Kundun ("Presence"), Yishin Norbu ("Wish fulfilling Gem") and so on.^[7]

Sonam Gyatso was an abbot at the Drepung Monastery who was considered widely as one of the most eminent lamas of his time. Although Sonam Gyatso became the first lama to have the title "Dalai Lama" as described above, since he was the third member of his lineage, he became known as the "Third Dalai Lama". The previous two titles were conferred posthumously upon his supposed earlier incarnations.

Yonten Gyatso (1589–1616), the 4th Dalai Lama, and a non-Tibetan, was the grandson of Altan Khan.

The tulku tradition of the Dalai Lama has evolved into, and been inaugurated as, an institution:

The institution of the Dalai Lama has become, over the centuries, a central focus of Tibetan cultural identity; "a symbolic embodiment of the Tibetan national character." Today, the Dalai Lama and the office of the Dalai Lama have become focal points in their struggle towards independence and, more urgently, cultural survival. The Dalai Lama is regarded as the principal incarnation of Chenrezig (referred to as Avalokiteshvara in India), the bodhisattva of compassion and patron deity of Tibet. In that role, the Dalai Lama has chosen to use peace and compassion in his treatment of his own people and his oppressors. In this sense the Dalai Lama is the embodiment of an ideal of Tibetan values and a cornerstone of Tibetan identity and culture.^[8]

Verhaegen mentions the trans-polity influence that the Institution of the Dalai Lama has had historically in areas such as western China, Mongolia, Ladakh in addition to the other Himalayan Kingdoms:

The Dalai Lamas have also functioned as the principal spiritual guide to many Himalayan kingdoms bordering Tibet, as well as western China, Mongolia and Ladakh. The literary works of the Dalai Lamas have, over the centuries, inspired more than fifty million people in these regions. Those writings, reflecting the fusion of Buddhist philosophy embodied in Tibetan Buddhism, have become one of the world's great repositories of spiritual thought.^[9]

The current Dalai Lama is often called "His Holiness" (HH) by Westerners (by analogy with the Pope), although this does not translate to a Tibetan title.

Before the 20th century, European sources often referred to the Dalai Lama as the "Grand Lama". For example, in 1785 Benjamin Franklin Bache mocked George Washington by terming him the "Grand Lama of this Country".^[10] Some in the West believed the Dalai Lama to be worshipped by the Tibetans as the godhead.^[11]

History[link]

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Kublai Khan

Güshi Khan

During 1252, Kublai Khan granted an audience to Drogön Chögyal Phagpa and Karma Pakshi, the 2nd Karmapa. Karma Pakshi, however, sought the patronage of Möngke Khan. Before his death in 1283, Karma Pakshi wrote a will to protect the established interests of his sect by advising his disciples to locate a boy to inherit the black hat. His instruction was based on the premise that Buddhist ideology is eternal, and that Buddha would send emanations to complete the missions he had initiated. Karma Pakshi's disciples acted in accordance with the will and located the reincarnated boy of their master. The event was the beginning of the teacher reincarnation system for the Black-Hat Line of Tibetan Buddhism. During the Ming Dynasty, Emperor Yongle bestowed the title Great Treasure Prince of Dharma, the first of the three Princes of Dharma, upon the Black-Hat Karmapa. Various sects of Tibetan Buddhism responded to the teacher reincarnation system by creating similar lineages.

Unification of Tibet[link]

In the 1630s, Tibet became entangled in power struggles between the rising Manchu and various Mongol and Oirat factions. Ligden Khan of the Chakhar, retreating from the Manchu, set out to Tibet to destroy the Yellow Hat sect. He died on the way to Qinghai (Koko Nur) in 1634.^[12] His vassal Tsogt Taij continued the fight, even having his own son Arslan killed after Arslan changed sides. Tsogt Taij was defeated and killed by Güshi Khan of the Khoshud in 1637, who would in turn become the overlord of Tibet, and act as a "Protector of the Yellow Church."^[13] Güshi helped the Fifth Dalai Lama to establish himself as the highest spiritual and political authority in Tibet and destroyed any potential rivals. The time of the Fifth Dalai Lama was, however, also a period of rich cultural development.^{[citation needed]}

The Fifth Dalai Lama's death was kept secret for fifteen years by the regent (Tibetan: སྡེ་སྲིད།, Wylie: sde-srid), Sanggye Gyatso. This was apparently done so that the Potala Palace could be finished, and to prevent Tibet's neighbours taking advantage of an interregnum in the succession of the Dalai Lamas.^[14]

Tsangyang Gyatso, the Sixth Dalai Lama, was not enthroned until 1697. Tsangyang Gyatso enjoyed a lifestyle that included drinking, the company of women, and writing love songs.^[15] In 1705, Lobzang Khan of the Khoshud used the sixth Dalai Lama's escapades as excuse to take control of Tibet. The regent was murdered, and the Dalai Lama sent to Beijing. He died on the way, near Koko Nur, ostensibly from illness. Lobzang Khan appointed a new Dalai Lama who, however was not accepted by the Gelugpa school. Kelzang Gyatso was discovered near Koko Nur and became a rival candidate.

The Dzungars invaded Tibet in 1717, and deposed and killed Lobzang Khan's pretender to the position of Dalai Lama. This was widely approved. However, they soon began to loot the holy places of Lhasa, which brought a swift response from Emperor Kangxi in 1718; but his military expedition was annihilated by the Dzungars, not far from Lhasa.^[16][17]

A second, larger, expedition sent by Emperor Kangxi expelled the Dzungars from Tibet in 1720 and the troops were hailed as liberators. They brought Kelzang Gyatso with them from Kumbum to Lhasa and he was installed as the seventh Dalai Lama in 1721.^[18]

After him [Jamphel Gyatso the VIIIth Dalai Lama (1758–1804)], the IXth and Xth Dalai Lamas died before attaining their majority: one of them is credibly stated to have been murdered and strong suspicion attaches to the other. The XIth and XIIth were each enthroned but died soon after being invested with power. For 113 years, therefore, supreme authority in Tibet was in the hands of a Lama Regent, except for about two years when a lay noble held office and for short periods of nominal rule by the XIth and XIIth Dalai Lamas.

It has sometimes been suggested that this state of affairs was brought about by the Ambans—the Imperial Residents in Tibet—because it would be easier to control the Tibet through a Regent than when a Dalai Lama, with his absolute power, was at the head of the government. That is not true. The regular ebb and flow of events followed its set course. The Imperial Residents in Tibet, after the first flush of zeal in 1750, grew less and less interested and efficient. Tibet was, to them, exile from the urbanity and culture of Peking; and so far from dominating the Regents, the Ambans allowed themselves to be dominated. It was the ambition and greed for power of Tibetans that led to five successive Dalai Lamas being subjected to continuous tutelage.^[19]

Thubten Jigme Norbu, the elder brother of the present 14th Dalai Lama, describes these unfortunate events as follows:

It is perhaps more than a coincidence that between the seventh and the thirteenth holders of that office, only one reached his majority. The eighth, Gyampal Gyatso, died when he was in his thirties, Lungtog Gyatso when he was eleven, Tsultrim Gyatso at eighteen, Khadrup Gyatso when he was eighteen also, and Krinla Gyatso at about the same age. The circumstances are such that it is very likely that some, if not all, were poisoned, either by loyal Tibetans for being Chinese-appointed impostors, or by the Chinese for not being properly manageable.^[20]

Throne awaiting Dalai Lama's return. Summer residence of 13th Dalai Lama, Nechung, Tibet.

Thubten Gyatso, the 13th Dalai Lama, assumed ruling power from the monasteries, which previously had great influence on the Regent, during 1895. Due to his two periods of exile in 1904–1909, to escape the British invasion of 1904, and from 1910–1912 to escape a Chinese invasion, he became well aware of the complexities of international politics and was the first Dalai Lama to become aware of the importance of foreign relations. After his return from exile in India and Sikkim during January 1913, he assumed control of foreign relations and dealt directly with the Maharaja and the British Political officer in Sikkim and the king of Nepal rather than letting the Kashag or parliament do it.^[21]

Thubten Gyatso issued a Declaration of Independence for his kingdom in Central Tibet from China during the summer of 1912 and standardised a Tibetan flag, though no other sovereign state recognized the independence.^[22] He expelled the Ambans and all Chinese civilians in the country, and instituted many measures to modernise Tibet. These included provisions to curb excessive demands on peasants for provisions by the monasteries and tax evasion by the nobles, setting up an independent police force, the abolishment of the death penalty, extension of secular education, and the provision of electricity throughout the city of Lhasa in the 1920s.^[23] Thubten Gyatso died in 1933.

The 14th Dalai Lama was not formally enthroned until 17 November 1950, during the People's Republic of China invasion of the kingdom. In 1951, he and the Tibetan government formally accepted the Seventeen Point Agreement by which Tibet was formally incorporated into the People's Republic of China. Fearing for his life in the wake of a revolt in Tibet in 1959, the 14th Dalai Lama fled to India where he has led a government in exile since.^[24][25] With the aim of launching guerrilla operations against the Chinese, the CIA funded the Dalai Lama $1.7 million a year in the 1960s.^[26] In 2001, he ceded his absolute power over the government to an elected parliament of selected Tibetan exiles. His original goal was full independence for Tibet, but by the late 1980s, he was seeking high-level autonomy instead.^[27] He is still seeking greater autonomy from China, although Dolma Gyari, deputy speaker of the parliament-in-exile has stated "If the middle path fails in the short term, we will be forced to opt for complete independence or selfdetermination as per the UN charter".^[28]

Residence[link]

Starting with the 5th Dalai Lama and until the 14th Dalai Lama's flight into exile during 1959, the Dalai Lamas spent winters at the Potala Palace and summers at the Norbulingka palace and park. Both are in Lhasa and approximately 3 km apart.

Following the failed 1959 Tibetan uprising, the 14th Dalai Lama sought refuge in India. The then Indian Prime Minister, Jawaharlal Nehru, allowed in the Dalai Lama and his coterie of Tibetan government officials. The Dalai Lama has since lived in exile in Dharamshala, in the state of Himachal Pradesh in northern India, where the Central Tibetan Administration is also established. Tibetan refugees have constructed and opened many schools and Buddhist temples in Dharamshala.^[29]

Searching for the reincarnation[link]

The search for the 14th Dalai Lama took the High Lamas to Taktser in Amdo

By the Himalayan tradition, phowa (Tibetan) is the discipline that transfers the mindstream to the intended body. Upon the death of the Dalai Lama and consultation with the Nechung Oracle, a search for the Lama's reincarnation, or yangsi (yang srid), is conducted. Traditionally it has been the responsibility of the High Lamas of the Gelugpa Tradition and the Tibetan government to find his reincarnation. The process can take around two or three years to identify the Dalai Lama, and for the 14th, Tenzin Gyatso it was four years before he was found. The search for the Dalai Lama has usually been limited historically to Tibet, although the third tulku was born in Mongolia. Tenzin Gyatso, though, has stated that he will not be reborn in the People's Republic of China.^[30] In his autobiography, Freedom In Exile, he states that if Tibet is not free, he will reincarnate elsewhere."

The High Lamas used several ways in which they can increase the chances of finding the reincarnation. High Lamas often visit the holy lake, called Lhamo La-tso, in central Tibet and watch for a sign from the lake itself. This may be either a vision or some indication of the direction in which to search and this was how Tenzin Gyatso was found. It is said that Palden Lhamo, the female guardian spirit of the sacred lake, Lhamo La-tso, promised Gendun Drup, the 1st Dalai Lama in one of his visions "that she would protect the reincarnation lineage of the Dalai Lamas." Ever since the time of Gendun Gyatso, the 2nd Dalai Lama, who formalised the system, the Regents and other monks have gone to the lake to seek guidance on choosing the next reincarnation through visions while meditating there.^[31]

The particular form of Palden Lhamo at Lhamo La-tso is Gyelmo Maksorma, "The Victorious One who Turns Back Enemies". The lake is sometimes referred to as "Pelden Lhamo Kalideva", which indicates that Palden Lhamo is an emanation of the goddess Kali, the shakti of the Hindu God Shiva.^[32]

Lhamo Latso ... [is] a brilliant azure jewel set in a ring of grey mountains. The elevation and the surrounding peaks combine to give it a highly changeable climate, and the continuous passage of cloud and wind creates a constantly moving pattern on the surface of the waters. On that surface visions appear to those who seek them in the right frame of mind.^[33]

It was here that during 1935, the Regent, Reting Rinpoche, received a clear vision of three Tibetan letters and of a monastery with a jade-green and gold roof, and a house with turquoise roof tiles, which led to the discovery of Tenzin Gyatso, the 14th Dalai Lama.^[34][35][36]

High Lamas may also have a vision by a dream or if the Dalai Lama was cremated, they will often monitor the direction of the smoke as an indication of the direction of the rebirth.^[30]

Once the High Lamas have found the home and the boy they believe to be the reincarnation, the boy undergoes a series of tests to affirm the rebirth. They present a number of artifacts, only some of which belonged to the previous Dalai Lama, and if the boy chooses the items which belonged to the previous Dalai Lama, this is seen as a sign, in conjunction with all of the other indications, that the boy is the reincarnation.

If there is only one boy found, the High Lamas will invite Living Buddhas of the three great monasteries together with secular clergy and monk officials, to confirm their findings and will then report to the Central Government through the Minister of Tibet. Later a group consisting of the three major servants of Dalai Lama, eminent officials and troops will collect the boy and his family and travel to Lhasa, where the boy would be taken, usually to Drepung Monastery to study the Buddhist sutra in preparation for assuming the role of spiritual leader of Tibet.^[30]

However, if there are several possibilities of the reincarnation, in the past regents and eminent officials and monks at the Jokhang in Lhasa, and the Minister to Tibet would decide on the individual by putting the boys' names inside an urn and drawing one lot in public if it was too difficult to judge the reincarnation initially.^[37]

List of Dalai Lamas[link]

This article contains Chinese text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Chinese characters.

This article contains Indic text. Without proper rendering support, you may see question marks or boxes, misplaced vowels or missing conjuncts instead of Indic text.

There have been 14 recognised reincarnations of the Dalai Lama:

	Name	Picture	Lifespan	Recognised	Enthronement	Tibetan/Wylie	Tibetan pinyin/Chinese	Alternative spellings
1	Gendun Drup		1391–1474	–	N/A[38]	དགེ་འདུན་འགྲུབ་ dge 'dun 'grub	Gêdün Chub 根敦朱巴	Gedun Drub Gedün Drup Gendun Drup
2	Gendun Gyatso		1475–1542	–	N/A[38]	དགེ་འདུན་རྒྱ་མཚོ་ dge 'dun rgya mtsho	Gêdün Gyaco 根敦嘉措	Gedün Gyatso Gendün Gyatso
3	Sonam Gyatso		1543–1588	?	1578	བསོད་ནམས་རྒྱ་མཚོ་ bsod nams rgya mtsho	Soinam Gyaco 索南嘉措	Sönam Gyatso
4	Yonten Gyatso		1589–1617	?	1603	ཡོན་ཏན་རྒྱ་མཚོ་ yon tan rgya mtsho	Yoindain Gyaco 雲丹嘉措	Yontan Gyatso, Yönden Gyatso
5	Ngawang Lobsang Gyatso		1617–1682	1618	1622	བློ་བཟང་རྒྱ་མཚོ་ blo bzang rgya mtsho	Lobsang Gyaco 羅桑嘉措	Lobzang Gyatso Lopsang Gyatso
6	Tsangyang Gyatso		1683–1706	1688	1697	ཚངས་དབྱངས་རྒྱ་མཚོ་ tshang dbyangs rgya mtsho	Cangyang Gyaco 倉央嘉措	Tsañyang Gyatso
7	Kelzang Gyatso		1708–1757	?	1720	བསྐལ་བཟང་རྒྱ་མཚོ་ bskal bzang rgya mtsho	Gaisang Gyaco 格桑嘉措	Kelsang Gyatso Kalsang Gyatso
8	Jamphel Gyatso		1758–1804	1760	1762	བྱམས་སྤེལ་རྒྱ་མཚོ་ byams spel rgya mtsho	Qambê Gyaco 強白嘉措	Jampel Gyatso Jampal Gyatso
9	Lungtok Gyatso		1805–1815	1807	1808	ལུང་རྟོགས་རྒྱ་མཚོ་ lung rtogs rgya mtsho	Lungdog Gyaco 隆朵嘉措	Lungtog Gyatso
10	Tsultrim Gyatso		1816–1837	1822	1822	ཚུལ་ཁྲིམས་རྒྱ་མཚོ་ tshul khrim rgya mtsho	Cüchim Gyaco 楚臣嘉措	Tshültrim Gyatso
11	Khendrup Gyatso		1838–1856	1841	1842	མཁས་གྲུབ་རྒྱ་མཚོ་ mkhas grub rgya mtsho	Kaichub Gyaco 凱珠嘉措	Kedrub Gyatso
12	Trinley Gyatso		1857–1875	1858	1860	འཕྲིན་ལས་རྒྱ་མཚོ་ 'phrin las rgya mtsho	Chinlai Gyaco 成烈嘉措	Trinle Gyatso
13	Thubten Gyatso		1876–1933	1878	1879	ཐུབ་བསྟན་རྒྱ་མཚོ་ thub bstan rgya mtsho	Tubdain Gyaco 土登嘉措	Thubtan Gyatso Thupten Gyatso
14	Tenzin Gyatso		born 1935	1937	1950 (currently in exile)	བསྟན་འཛིན་རྒྱ་མཚོ་ bstan 'dzin rgya mtsho	Dainzin Gyaco 丹增嘉措	Tenzing Gyatso

There has also been one nonrecognised Dalai Lama, Ngawang Yeshey Gyatso, declared 28 June 1707, when he was 25 years old, by Lha-bzang Khan as the "true" 6th Dalai Lama – however, he was never accepted as such by the majority of the population.^[17][39][40]

Future of the position[link]

The 14th Dalai Lama, Tenzin Gyatso in 2007

The main teaching room of the Dalai Lama in Dharamshala, India

In the mid-1970s, Tenzin Gyatso, the Fourteenth Dalai Lama, told a Polish newspaper that he thought he would be the last Dalai Lama. In a later interview published in the English language press he stated, "The Dalai Lama office was an institution created to benefit others. It is possible that it will soon have outlived its usefulness."^[41] These statements caused a furor amongst Tibetans in India. Many could not believe that such an option could even be considered. It was further felt that it was not the Dalai Lama's decision to reincarnate. Rather, they felt that since the Dalai Lama is a national institution it was up to the people of Tibet to decide whether the Dalai Lama should reincarnate.^[42]

The government of the People's Republic of China (PRC) has claimed the power to approve the naming of "high" reincarnations in Tibet, based on a precedent set by the Qianlong Emperor of the Qing Dynasty. The Qianlong Emperor instituted a system of selecting the Dalai Lama and the Panchen Lama by a lottery that used a golden urn with names wrapped in clumps of barley. This method was used a few times for both positions during the 19th century, but eventually fell into disuse. In 1995, the Dalai Lama chose to proceed with the selection of the 11th reincarnation of the Panchen Lama without the use of the Golden Urn, while the Chinese government insisted that it must be used. This has led to two rival Panchen Lamas: Gyaincain Norbu as chosen by the Chinese government's process, and Gedhun Choekyi Nyima as chosen by the Dalai Lama.

During September 2007 the Chinese government said all high monks must be approved by the government, which would include the selection of the 15th Dalai Lama after the death of Tenzin Gyatso. Since by tradition, the Panchen Lama must approve the reincarnation of the Dalai Lama, that is another possible method of control.

In response to this scenario, Tashi Wangdi, the representative of the 14th Dalai Lama, replied that the Chinese government's selection would be meaningless. "You can't impose an Imam, an Archbishop, saints, any religion...you can't politically impose these things on people," said Wangdi. "It has to be a decision of the followers of that tradition. The Chinese can use their political power: force. Again, it's meaningless. Like their Panchen Lama. And they can't keep their Panchen Lama in Tibet. They tried to bring him to his monastery many times but people would not see him. How can you have a religious leader like that?"^[43]

The Dalai Lama said as early as 1969 that it was for the Tibetans to decide whether the institution of the Dalai Lama "should continue or not".^[44] He has given reference to a possible vote occurring in the future for all Tibetan Buddhists to decide whether they wish to recognize his rebirth.^[45] In response to the possibility that the PRC may attempt to choose his successor, the Dalai Lama has said he will not be reborn in a country controlled by the People's Republic of China or any other country which is not free.^[30][46] According to Robert D. Kaplan, this could mean that "the next Dalai Lama might come from the Tibetan cultural belt that stretches across northern India, Nepal, and Bhutan, presumably making him even more pro-Indian and anti-Chinese".^[47]

See also[link]

Buddhism portal

• Engaged Spirituality
• Tibet Autonomous Region

Notes and references[link]

Bibliography[link]

• Dowman, Keith. (1988). The Power-Places of Central Tibet: The Pilgrim's Guide. Routledge & Kegan Paul Ltd., London. ISBN 0-7102-1370-0 (pbk).
• Laird, Thomas (2006). The Story of Tibet: Conversations with the Dalai Lama. Grove Press, New York. ISBN 978080218271.
• Richardson, Hugh E. (1984). Tibet and its History. Second Edition, Revised and Updated. Shambhala. Boston & London. ISBN 0-87773-376-7 (pbk)
• Murray Silver, "When Elvis Meets the Dalai Lama," (Bonaventure Books, Savannah, 2005).
• Norbu, Thubten Jigme and Turnbull, Colin M. (1968). Tibet: An account of the history, the religion and the people of Tibet. Reprint: Touchstone Books. New York. ISBN 0-671-20559-5.
• Schulemann, Guenther: Geschichte der Dalai-Lamas, Harrassowitz, Leipzig, 1958.
• Sheel, R. N. Rahul. "The Institution of the Dalai Lama." The Tibet Journal, Vol. XIV No. 3. Autumn 1989.
• Stein, R. A. (1972). Tibetan Civilization. Stanford University Press. ISBN 0-8047-0806-1 (cloth); ISBN 0-8047-0901-7 (paper).
• Diki Tsering, edited & introduced by Khedroob Thondop. (2000). Dalai Lama, My Son: A Mother's Story. Virgin Publishing Company, London. ISBN 0-7535-0571-1.
• Verhaegen, Ardy (2002). The Dalai Lamas: The Institution and Its History. Emerging Perceptions in Buddhist Studies, no. 15. New Delhi, India: D. K. Printworld (P) Ltd. ISBN 81-246-0202-6.
• Yá Hánzhāng 牙含章: The Biographies of the Dalai Lamas (Dálài Lǎmá chuán 达赖喇嘛传; Beijing, Foreign Languages Press 1993); ISBN 7-119-01267-3.

Further reading[link]

• Dalai Lama. (1991) Freedom in Exile: The Autobiography of the Dalai Lama. San Francisco, CA.
• Goodman, Michael H. (1986). The Last Dalai Lama. Shambhala Publications. Boston, MA.
• Mullin, Glenn H. (2001). The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation. Clear Light Publishers. Santa Fe, NM. ISBN 1-57416-092-3.

External links[link]

Wikimedia Commons has media related to: Dalai Lamas

• Official website
• Dalai Lama at the Open Directory Project

v t e Tibetan Buddhism Traditions: Vajrayana Bön Nyingma Kagyu Gelug Sakya Jonang Kadampa Rimé Chöd Key figures: Padmasambhava Dalai Lama Panchen Lama Karmapa Lama Sakya Trizin Je Tsongkhapa Trisong Detsen Milarepa Thang Tong Gyalpo Shabkar Tsodruk Rangdrol Sakya Pandita Chogyal Phagpa Vairotsana Padampa Sangye Drukpa Kunley Chogyal Namkhai Norbu Godrakpa Gorampa Sonam Sengye Dudjom Rinpoche Shamarpa Dilgo Khyentse Jamgon Kongtrul Jamyang Khyentse Wangpo Jamyang Khyentse Chokyi Lodro Dolpopa Longchenpa Jigme Lingpa Patrul Rinpoche Gampopa Marpa Chögyam Trungpa Penor Rinpoche Ratna Lingpa Chagdud Tulku Rinpoche Chokyi Nyima Rinpoche Dzongsar Jamyang Khyentse Rinpoche Shakya Shri Thinley Norbu Chogye Trichen Tenzin Osel Tulku Urgyen Rinpoche Taranatha Mikyo Dorje Minling Terton Rendawa Rongtong Shenrab Kunrig Chokgyur Lingpa Pema Lingpa Tai Situpa Lama Yeshe Mipham Rinpoche Tenzin Palmo Shakya Chogden Tenzin Wangyal Rinpoche Tsele Natsok Rangdrol Ganden Tripa Lama Jampa Thaye Rangjung Dorje Lama Zopa Rinpoche Nyoshul Khenpo Tarthang Tulku Dodrupchen Rinpoche Lama Anagarika Govinda Alexandra David-Neel Vimalamitra Atisha Ngorchen Kunga Zangpo Tsang Nyon Heruka Go Lotsawa Shonnu Pal Sogyal Rinpoche Beru Khyentse Rinpoche Alexander Berzin (scholar) Chatral Rinpoche Dezhung Rinpoche Tulku Thondup Traleg Rinpoche Akong Rinpoche Khenpo Abbey Rinpoche Kangyur Rinpoche Dudjom Yangsi Dzigar Kongtrul Orgyen Tobgyal Kathok Ontrul Rinpoche Zurmang Tenpa Rinpoche Adzom Drukpa Yudra Nyingpo Ratna Vajra Sakya Gyana Vajra Sakya Dzogchen Ponlop Rinpoche Dawa Chodrak Rinpoche Kalu Rinpoche Steven Seagal Tenga Rinpoche Khenpo Tsultrim Gyamtso Rinpoche Thrangu Rinpoche Chetsang Rinpoche John Myrdhin Reynolds Trijang Rinpoche Pabongka Rinpoche Reting Rinpoche Zong Rinpoche Ling Rinpoche Khandro Rinpoche Trulshik Rinpoche Karma Thinley Rinpoche Khamtrul Rinpoche Gyalwa Drukpa Luding Khenchen Rinpoche Rechungpa Phagmo Drupa Arija Rinpoche Monasteries: Jokhang Temple Ganden Monastery Sera Monastery Ramoche Temple Sanga Monastery Zhefeng Temple Drepung Monastery Tashilhunpo Dzongsar Monastery Sakya Monastery Key Concepts: Ngöndro Dzogchen Mahamudra Kalacakra Lama Tulku Terton Terma Rinpoche Ngagpa Lhasa Thangka Shambhala Chorten Yidam

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (October 2010)

Bruce Anthony Buffer (born May 21, 1957, in Tulsa, Oklahoma) is the main octagon announcer for Zuffa main events.^{[citation needed]} On UFC broadcasts, he is introduced as the "Veteran Voice of the Octagon." He is the half brother of the well-known boxing and wrestling ring announcer Michael Buffer, and is President and CEO of their company "The Buffer Partnership". Both Michael and Bruce are grandsons of late boxer Johnny Buff. Buffer holds a black belt in Tang Soo Do and has fought as a kickboxer.^[1]

Catch phrases and signature move[link]

Buffer always begins each PPV with the phrase "Ladies and gentlemen, we...are...live!" Before each main event Buffer proclaims, "This is the main event of the evening," followed by "This is the moment you've all been waiting for," and finally, "It's time!" before introducing the final two fighters.

Along with his catch phrases, Buffer has a signature move, which he has called the "Buffer 180"^[2] where he motions directly across the Octagon before quickly spinning 180° and pointing to the corner being introduced. Buffer performs 45° and 90° turns before most fights^{[citation needed]}, but reserves the "Buffer 180" for main events and co-main events. At UFC 100, Buffer performed a "Buffer 360" during his introduction of Frank Mir v. Brock Lesnar.^[3] Buffer vowed he would never do the "Buffer 360" again. Regardless of this vow, he's stated on his radio show on the Sherdog Radio Network, that he might perform the 360 in "the spur of the moment." He also performs the "Buffer Bow" exclusively for Randy Couture, in which he bends down as a knight would to a king in the accolade.^{[citation needed]}

Notable appearances outside UFC[link]

Buffer has announced many other MMA promotions internationally including K-1 events and also the 2008 Casamayor/Katsidis boxing event on HBO. He also announces for the ADCC (Abu Dhabi Combat Club) submission wrestling tournament held every two years around the world.^{[citation needed]}

Buffer has appeared on ESPN's World Series of Poker Main Event show playing World Champion Chris Moneymaker at the televised table in 2007 and made the Final Table of the World Poker Tour, in the Season 3 Invitational at the Commerce Casino, where he placed 6th and is a very well known and world rated poker player on the professional circuit. He is also the official announcer for the World Series of Beer Pong.^[4]

He appeared on an MMA versus poker pro match during the sixth season of the NBC show Poker After Dark along with Strikeforce Fighter Dan Henderson and UFC Fighter Randy Couture. Outlasting both his aforementioned MMA peers as well as pros Erick Lindgren and Patrik Antonius, Buffer finished second in that contest, losing in heads-up play to Howard Lederer.

Buffer has appeared on Friends. His appearance was in Season 3 Episode 24 "The One with the Ultimate Fighting Champion".

Buffer has also appeared in one episode of the HBO series Entourage in the episode entitled "Gotcha!" He appears to be announcing an exhibition fight for Chuck Liddell's charity.

As of September 2010, the Luxor Las Vegas has named their Poker room after Bruce Buffer.

At the World Series of Poker 2010 main event final table Bruce Buffer was given the honor to start the final table with the poker phrase "Shuffle up and deal!"

On March 20, 2012 Bruce was featured on the Comedy Central show Tosh.0.

Radio[link]

Bruce Buffer is the host of his own radio show, "It's TIME!", featured on the Sherdog Radio Network. He frequently interviews guests, both inside and outside of the Mixed Martial Arts world. The show features a segment entitled "The Buffer 180°," when people call in either to talk about MMA or ask Buffer for his advice on certain topics. The show is co-hosted by TJ De Santis.

References[link]

External links[link]

• Official website
• Bruce Buffer at the Internet Movie Database

This article includes a list of references, but its sources remain unclear because it has insufficient inline citations. Please help to improve this article by introducing more precise citations. (May 2010)

Tony Cliff (born Yigael Gluckstein 20 May 1917 – 9 April 2000), was a Trotskyist who was a founding member of the Socialist Review Group which went on to become the Socialist Workers Party. Born to a Jewish family in Palestine, he moved to Britain in 1947 and assumed the pen name Tony Cliff.

Biography[link]

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Although as a young man he identified with Communism, he never joined the Communist Party of Palestine, as he had not met any of its members before becoming a socialist activist. However, he did join the socialist Zionist group Hashomer Hatzair, soon becoming not only a Trotskyist in 1933, but also a confirmed opponent of Zionism. Along with other Hashomer Hatzair members, he joined the illegal Palestine Revolutionary Communist League, necessitating the use of several pseudonyms in three languages.

During World War II, Gluckstein was imprisoned by the British authorities who governed the territory. After his release, he moved to Britain in 1947, but was never able to become a citizen and remained a stateless person. To the end of his life, he spoke English with a distinct foreign accent. He was for a while deported to the Republic of Ireland and was only permitted to take up British residency due to the status of Chanie Rosenberg, his wife, as a British citizen. Living in London, he again became active with the Revolutionary Communist Party onto whose leadership he had been co-opted. For most purposes Gluckstein was a supporter of the leadership of the RCP around Jock Haston,^[1] and as such he was involved with the discussions concerning the nature of those states dominated by Russia and the Communist parties initiated by a faction within the RCP. This debate was linked to other discussions on the nationalised industries in Britain and the increasingly critical stance of Haston and the RCP as to the leadership of the Fourth International with regard to Eastern Europe and Yugoslavia in particular.

On the break-up of the RCP, his supporters joined Gerry Healy's group The Club, although, having been deported to Ireland, Gluckstein himself did not. In 1950 he helped launch the Socialist Review Group which was based around a journal of the same name. This was to be the main publication for which Gluckstein wrote during the 1950s, until it was superseded by International Socialism in 1960, eventually ceasing publication altogether in 1962.

By the time he gained permanent residency in Britain, his supporters in The Club had been expelled due to differences on Birmingham Trades Council as to socialist policy concerning the war in Korea, where Gluckstein's co-factionalists refused to take a position of support for either side in the war.

Owing to his lack of established residency rights in Britain and during his earlier exile in Ireland the name Roger or Roger Tennant was used as a pseudonym. The first edition of his short book on Rosa Luxemburg in 1959 was possibly the first use of the pen name 'Tony Cliff'. In the 1960s Cliff would revive many of his earlier pseudonyms in the pages of International Socialism in which journal reviews are to be found by Roger, Roger Tennant, Sakhry, Lee Rock and Tony Cliff, but none by Yigael or Yg'al Gluckstein.

His group was renamed the International Socialists in 1962, and was to grow from less than 100 members in 1960 until it claimed in the region of 3,000 in 1977, at which point it was renamed the Socialist Workers Party (SWP). Cliff remained a leading member until his death in 2000. He was central to the various reorientations carried out in the SWP from time to time to react to changes in the situation of the working class. In particular, after the high level of strike activity in the early seventies, he argued in the late seventies that the working class movement was entering a "downturn" and that the party's activity should be radically changed as a result. A fierce debate ensued, which Cliff's side eventually won.

The SWP is now the largest self-styled revolutionary party in Britain, and the leading group in the International Socialist Tendency. Cliff's biography is, as he himself remarked, inseparable from that of the groups of which he was a leading member.

Shortly before his death, he underwent a major surgical operation on his heart.^[2]

Ideology[link]

Cliff was a revolutionary socialist in the Trotskyist tradition attempting to make Lenin's theory of the party effective in the present day. Much of his theoretical writing was aimed at immediate tasks of the Party at the time.

Cliff was one of several leading Marxists of his era (including Raya Dunayevskaya and C.L.R. James) to develop a version of the theory that Russia and the 'glacis countries' (buffer states), as they were referred to in the Fourth International at the time, were "state capitalist". This theory was not at the time as iconoclastic as it came to appear later. The Fourth International held until 1951 that the 'glacis' states had remained capitalist even while the FI maintained the position that Russia was a degenerated workers' state. In fact one leader of the Fourth International (Ernest Mandel, writing under the name Germain) remarked that the ideas that both Russia and the glacis were capitalist, or that both Russia and the 'glacis' were workers' states, were both obviously incorrect and had no place in the Fourth International. However within months he would adopt the viewpoint that both Russia and the 'glacis' were workers' states.

Since then the consensus in most Trotskyist groups has been that all the states dominated by Stalinist parties and characterised by state planning and state ownership of property are to be seen as 'degenerated workers' states' (The Soviet Union) or 'deformed workers' states' (other Stalinist states, including much of Eastern Europe). In many ways Cliff was the main dissident from this idea although some of his opponents have sought to associate his state capitalist view with other ideas, for example the theory of 'bureaucratic collectivism' associated with Shachtmanite Workers Party in the United States. However Cliff himself was insistent that his ideas owed nothing to those of Max Shachtman, or earlier proponents of the theory such as Bruno Rizzi, and made this clear in his Bureaucratic Collectivism - A Critique. Nevertheless, in the 1950s his group distributed literature published by Shachtman's group and the theory of the 'permanent arms economy' which was considered one of the pillars of what became the International Socialist Tendency originated with Shachtman's group though it is sometimes alleged that Cliff refused to acknowledge this publicly.^[3]

Besides Cliff's theory of state capitalism, and an adaptation of the idea of permanent arms economy, central to the ideology of the International Socialist tradition has been Cliff's theories on "Deflected Permanent Revolution," and the social roots of reformism.

Personal life[link]

Cliff had little or no time for any activities not directly linked to the needs of building his party (with the exception of caring for his family). He did not drink or smoke, or socialize very much. Cliff's wife, Chanie Rosenberg, was herself an active member successively of the SRG, IS and SWP, in which she remains active. As well as authoring many articles on social questions for the groups' publications, she was an activist in the National Union of Teachers until her retirement. In addition, three of the couple's four children became members of the SWP, with one son, Donny Gluckstein, co-authoring two books with his father.

Cliff is depicted as Jimmy Rock of the Rockers in Tariq Ali's satire Redemption.

Major works[link]

Cliff was a prolific author and journalist. His works were published in many languages as a result of the international nature of the movement of which he was a leader. A list of some of the more important of his works appears below. The date shown is mostly that of first publication.

• All That Glitters Is Not Gold (1945)
• State Capitalism in Russia (1955) (out of print; originally issued as The Nature of Stalinist Russia (1947, book 1948))
• The Class Nature of the Peoples Democracies (1948)
• Bureaucratic Collectivism - A Critique (1948)
• Stalin's Satellites in Europe (1952) (out of print)
• Economic Roots of Reformism (1957)
• Perspectives For The Permanent War Economy (1957)
• Mao's China (1957) (out of print) (1959) ISBN B0000CKFSJ
• Trotsky On Substitutionism (1960)
• Incomes Policy, Legislation and Shop Stewards (1966) with Colin Barker
• The Employers Offensive; Productivity Deals And How To Fight Them (1967)
• France : The Struggle Goes On (1968) with Ian Birchall
• Party and Class (1971) ISBN 0-902818-00-7
• Lenin, 4 volumes: Building the party (Vol.1, 1975), All Power to the Soviets (Vol.2, 1976), The Revolution Besieged, 1917-1923 (Vol.3, 1978) and The Bolsheviks and World communism (Vol.4, 1979).
• Portugal At the Crossroads (1975)
• The Labour Party: A Marxist History with Donny Gluckstein (1988) ISBN 0-906224-45-4
• Trotsky, 4 volumes, Bookmarks, 1989-1993. (A four volume biography, including Vol.1, Towards October: 1879-1917; Vol. 2, The Sword of the Revolution: 1917-1923; Vol.3, Fighting the rising Stalinist bureaucracy: 1923-1927; Vol.4, The darker the night the brighter the star: 1927-1940.)
• Trotskyism After Trotsky (1999)
• A World To Win (2000) (autobiography) ISBN 1-898876-62-2
• Marxism at the Millennium (2000)
• Selected Writings, Bookmarks, 2001/02/03. Three volumes: International Struggle and the Marxist Tradition; In The Thick Of Workers' Struggle; Marxist Theory After Trotsky.

Archives[link]

• A Summary Description of the Tony Cliff papers held at the Modern Records Centre, University of Warwick Library. Online abstract available. Retrieved June 16, 2006.

References[link]

Footnotes[link]

Bibliography[link]

Articles

Biographies

Ian Birchall, Tony Cliff: A Marxist for His Time (London: Bookmarks, 2011)

External links[link]

• Tony Cliff Internet Archive, biography and collection of his writings from 1938-2000 on Marxists.org.
• “50 Years of the International Socialist Tradition: Ahmed Shawki interviews Tony Cliff in 1997, 50 years after the publication of State Capitalism in Russia.” International Socialist Review, No.1, Summer 1997, pp. 27–31.
• More Years for the Locust: The Origins of the SWP Criticism of Cliff and the SWP by Jim Higgins, a former colleague.
• Talks by Tony Cliff on Lenin and State Capitalism in MP3
• Tony Cliff (1917-2000) : Links to biographies, obituaries and websites, compiled by Modkraft.dk/Tidsskriftcentret
• Tony Cliff Bibliography - the writings and works of Tony Cliff by Ian Birchall on Modkraft.dk/tidsskriftcentret

See also[link]

• bureaucratic collectivism
• deflected permanent revolution
• deformed workers state
• degenerated workers state
• new class
• permanent revolution
• state capitalism