Literature reviews In the diaspora literature, Tibetan diaspora have not capture much attention except to the few

tibetologist who have begin to use and theorized their experience and lives in term of Diasporas world often in un-reflexive ways (D. Anand)1. The reason maybe the lack of visible violent in tibetan diaspora in struggle for nation as compared to Palestine diaspora which have received considerable attention although both of these groups started migrating to other countries as refugee at same in time from 1950s onwards. Secondly the most of the intellectual interests on Tibetan had been paid on Buddhism which had dominated major studies on Tibetan related studies. This has overshadow the potential studies on Tibetan Diasporic living experience, tibetan Diasporic nationalism and non-violence struggle might provide different

conceptualization and theoretical perspective to the studies of diaspora and nationalism. As comparatively literature of studies of nationalism has focus mainly on the experience of nationalism and national struggle of the European in most of 20th century. Even recent literature of nationalism studies are focusing mainly the experience of eastern European, Balkan countries, Middle East countries and rise of nationalism in south east Asia but little attention has been paid to the Tibetan Diasporic nationalism and Tibetan nationalism in general. (Smith, Gellner, Anderson, etc) There were only few writing so far has been done in these area. These visible lacks of studies on nationalism and national struggle of Tibetan diaspora are contrary to the popular researcher of nationalism and historians who have claimed that study on ethnic and nationalism have voluminously increased in last few decades. In studies of Tibetan Diaspora, there are two dominant group of writing prevalent in last few decades. They shifted their focus of writing, narrative and research from earlier research which gave primary important to studies of Tibetan Buddhism. This critical shift starts from the publication of Myth of Shangri-la by Donald Lopez in 1998. The shift in paradigm occur in context of critical reflection on the orientalizing others and exoticfication in the case of Tibet, Tibetan people, Tibetan culture and religion in western imagination, writing, popular culture and narratives. These pattern were adapt later writing on Tibetan studies but nonetheless in most of the case there is no critical reflection on the performacy and agency of Tibetan their self in (re)

Dibyesh Anand, Contemporary case of Tibetan Diaspora, 2002

articulating and re(orientalizing) to their benefit in these case which have notice recently (Anand). Recently many micro studies on different aspect of Tibetan diaspora are emerging and in these cases more numbers of Tibetan are taking attention. In context of Tibetan nationalism, political history and Diasporic writing, the academic researches are very few except to large corpus of history books which are contested by both the side of Chinese and Tibetan which have implication of political nature and thus become polemical. But the Melvyn C. Goldsteins A History of Modern Tibet, 1913-1951 The Demise of the Lamaist State,(1991), A History of Modern Tibet, Volume 2 The Calm before the Storm 19511955, Tsering Shakyas Dragon in the land of Snow and W. Smith Tibetan Nation (78) provides comprehensive historical background of the Tibetan nationalism and formation of Diasporic tibetan community. Recent books by W. Smiths Tibets Last Stand? Prof. Dawa Norbus book Chinas Tibet Policy and Tsering Shakya co edit by Wang lixsuings The struggle for Tibet (2009) distinctive landmark in the tibetan in these polemical and complex issue. But these wider studies have not deal with the particularity or specificities of Diasporic nationalism and its impact on homeland movement in Tibet. The studies of Tibetan nationalism has occupied with the Tibetan struggle in Tibet and religious nature of its expression.
2

In the Ashild Kolas Tibetan Nationalism: The politics of Religion

she argued that Tibetan Buddhism, rather than secular nationalist ideology, provides vital idioms for the political discourse on Tibetan independence. It is argued that within and outside Tibet, popular expressions of Tibetan identity rely on religious symbolism with Dalai Lama taking centripetal and symbolizing force in construction of Tibetan nationalism. In Tibet, religious idioms are reappearing in completely new contexts, as political expressions of opposition to Chinese rule. In India, Tibetan refugee elites reinterpret these idioms in their own terms while redefining Tibetan identity and culture for the outside world and for refugees themselves. The educated, English-speaking sections of the refugee population are also the main producers of nationalist rhetoric in the secular sense. This is particularly true of those who are based in Dharamsala, the Indian headquarters of the Dalai Lama and the Tibetan government-in-exile. This article examined the 'culture' of Tibetan politics, the questions

Ashild Kolas Tibetan Nationalism: The politics of Religion, Journal of Peace Studies, (1998)

raised are how and why secular nationalist arguments, rather than arguments based on religion, become a part of political discourse. The choice of arguments is found to reflect the notions of legitimacy and rhetoric of the different audiences addressed. Power relations surface in every aspect of politics, including the use of political languages and definition of the boundaries and contents of 'the political. The comprehensive studies on Tibetan Independent movement are written by Jane Ardley The Tibetan Independent Movement (2002). Her focus have been an comparative studies of Tibetan freedom struggle with Indian Independent movement including the Satyagraha, non-violence, non-cooperation and core tenet of tenet of religion role in both of freedom movement. This comparative study provides analysis on current narrative and political implication of policy. In this book she argues on the aspect of religion and politics and democratization in exile community. Her political perspective on current Tibetan movement provides important of separation of religion and politics in public institutions as well as to understand political nature of Tibetan movement. She provides how the exile based Tibetan movement and leadership are developing distinctive mixture of religion and politics based political system and how elite leadership mostly dominated by learned monk are taking central leadership in molding nonviolence policy. The critical aspects of national struggle in exile are provides by Jamyang Norbu in his blog writing and books which have large audience from tibetan to Chinese to researcher around the world. He was an acclaimed and prolific writer based in America leading central role as Independent activist and observer. In his books Shadow Tibet (2005) he meticulously wrote about exile politic and comparative analysis on political development in exile. His association with Tibetan government of exile in early 60s to 80s till his flight to USA following attack on his critical writing and speech have led to lone activism in America. His involvement with guerilla fight against Chinese and later involvement with movement for Independent Tibet which was distance by government in exile following adoption of middle way policy in late 70s had strong vociferous criticism. In Tibets last stand? The Tibetan uprising of 2008 and Chinese response by W. Smith offered details account of political resistance in Tibet, tibetan political movement in world, Chinese and world response to the tibetan issue. This uprising were turning point in the tibetan movement as

the initial apprehension of violence revolt was evolve into fierce non-violent non-cooperation movement after the repeated request for not to resort into violent uprising turn the whole nature of protest and resistance afterwards from both the diaspora and within Tibet. In this book he argue that with little substantial international supports of Tibets cause and along with the subsequent unrelenting Chinese response for repeated request for negotiation and greater repressive military clampdown let tibetan movement in deadlock. He even talks about how the Tibetan diaspora role in highlighting the Tibetan cause at time international level and strong request for reversal of current policy In the recent development of self-immolation as political protest in as well as outside Tibet, the movement gets into more forceful but tragically. Recent book Revue dEtudes Tibetanines collects recent academic writing on self-immolation and its history, causes and implication by various researchers. These writing reflect on social, religious as well as political aspect of these acts and delves in dept on causes of these acts. But these writing reflect critical studies on Tibetan movement both in exile and Tibet. The possible link between the non-violence policy and impacts on movement with cultural constrain are not deal at all. There is possible connection between the non-violence policy and emergence of self-immolation protest in tibetan movement.