2012 Romanian constitutional crisis

Transcription

(applause) Good afternoon My name is Christina Paxson, I'm the president of Brown University and it is my very great plesaure to welcome you to the Stephen A. Ogden Jr. Memorial lecture on international affairs. For almost half a century the Ogden lecture series has brought presidents, prime ministers, ambassadors, senators, and at least one king to Providence for presentations that have been among the most distinguished guest lectures Brown has offered, all of them open to the public. Stephen Ogden was a member of the Brown Class of 1960, a student of foreign affairs who dreamed of promoting international peace through a career in international relations, a dream that is shared today by so many college and university students. Stephen did not live to realize his dreams. Sadly, he died in 1963 of injuries sustained in an auto accident during his junior year. The Ogden family established this lecture series as a memorial to Stephen and as an encouragement to everyone who shares his dream of international peace. The university is deeply grateful to the Ogden family for its creative vision and generosity, and we are pleased that Stephen's sister Peggy has joined us for this afternoon's presentation. I can't see you, but thank you, Peg. I know you're there. (applause)]]> Today, we have a rare opportunity. We have with us a world leader who commands neither an army or a navy, who does not seek to tip the balance of trade or gain an economic advantage, who works to resolve, not to exploit, the ideological, cultural, religious, and political differences that keep people and nations apart. He has described himself as a simple Buddhist monk, yet his message of peace is the product of a profound and continuing life's work. Born to a farming family in a small village in north-eastern Tibet and recognized as the reincarnation of the thirteenth Dalai Lama when he was only two years old, His Holiness followed a different path: of study, reflection, of compassion, and of learning. He began a rigorous monastic education when he was six years old, emerging seventeen years later at the highest level of achievement in Buddhist philosophy. He studied art, culture, music, poetry, history, logic, and Buddhist philosohpy. His interests, however are much more extensive, including his sustained dialogue with scientists and theorists in astrophysics, behavioral science, neurobiology, and quantum mechanics. In his 2005 book, The Universe in a Single Atom: The Convergence of Science and Spirituality]]> he wrote, "The great benefit of science is that it can contribute tremendously to the alleviation of suffering at the physical level, but it is only through the cultivation of the qualities of the human heart and the transformation of our attitudes that we can begin to address and overcome our mental suffering. We need both since the alleviation of suffering must take place at both the physical and psychological levels. Although his training was monastic, His Holiness was called to public life in the spiritual leadership of the Tibetan people in 1950, when he was in his mid teens. He has carried his message of nonviolence to more than sixty nations on six continents. He's addressed United Nations, Parliament, members of the U.S. Congress, and the governments of many nations. He has reached out to worldwide religious leaders, always advocating for nonviolent solutions even in the face of unspeakable aggression and oppression. The world, not always attentive and sometimes dismissive of peacemakers, has hurt him. He's the 1989 Nobel Laureate for Peace, and in March of this year, he was awarded the Templeton prize, perhaps the highest honor for a religious leader. His tireless travels, his seventy-two books, and his presentations have invited the public to stop, to listen, and to consider the vast potential of a peaceful approach. And so he comes to us today, here in Providence, Rhode Island, and it is my great delight to welcome to Providence and to present to you His Holiness, the 14th Dalai Lama. (applause)]]> (laughter, applause)]]> Brothers and sisters, and certainly respected president of the famous university, so indeed I am very happy, and it's a great honor to speak to such a big gathering, and also I think most of you seem, I think, younger generation. Students, a younger generation. Firstly, I want to show you my real face, like that. (laughter)]]> With this hat, you cannot see this baldness. (laughter)]]> And actually, from here, two sides, more white hair, see, growing. This hair, on this side, hair itself, less and less and less. So, sometimes, something like competition. This side say, (audience laughs)]]> "Oh, no longer need hair." And these two sides say, "Oh, need hair, but white." (laughter, applause)]]> So now, in order to see the audience face more clearly, this kind of hat is very helpful. Very helpful, thank you. Although this visit seems like the first time, but, whenever I meet people, I always feel we know each other because we are same human being. Mentally, emotionally, physically, we are the same. So from my own experience, from my own sort of feeling, I easily understand what kind of sort of emotions, what kind of mind what kind of desire in these people in the room, in their mind. And the most important everyone wants- everyone want happy life. No one loves suffering. No one loves problems. Even animals want happy life. And because of that sort of desire, by nature, we all have desire to achieve happy life. Therefore, everyone, including animals, have a right to achieve happy life. And everyone has the right to overcome problems, or disturbances. So that, very much live with peace, even animals, peaceful atmosphere, they feel relaxed. Happy. Some disturbances come, then they become tense. More stress. Human beings also! So peace itself, not something secret. But we want, we need that peace, because we want happy life. Do not want suffering. So violence always brings fear. Fear increases tension, stress, frustration. Then that usually, you see, creates violence. So violence often creates more violence. So therefore, reality- the reality is, we want happy life. Happiness very much lived with peace. So our emotional [...] narrow-minded views when we face some sort of problems. We feel, "Oh, use force and destroy that. That gains victory, our long-lasting happiness." This is wrong. That kind of attitude is wrong. So then, I think I am a person whose age now over seventy-seven yeas old. Almost my whole life living in some kind of violent world. I was born 1935. Then soon after- then already, I think, some violence, some sort of invasion in China, some problems, violence, already started. Then, soon- and then, Nazi power, also, growing. So then, soon after, Second World War. Then, Korean War. Vietnam War. And also including a lot of, sort of- civil wars, or some disturbances. translator: Regional wars.]]> Regional wars. So when I look back to a major portion of my life -- that means the 20th century, since 19- 960- no, no, 1935. That century, sadly, become central bloodshed. I saw immense violence, and some of great achievement from scientific research work also done for violence. The atomic bomb. So actually, two atom bombs dropped in Japan. One Hiroshima, one Nagasaki. I had some opportunity to visit these two places. And my first- I think, first or second visit, at Japan, one occassion, actually I met some sort of victims- translator: Survivors.]]> survivors of nuclear bomb. Really terrible. Saw the immense violence. If create better world, then you may say, "Oh, that immense violence produced some good thing. So, can justify that." That's not the case. Beginning of this 21st century, some sort of location, some violence here and there, these also I think, symptom of the 20th century's mistake or negligence. And including this now- (speaks with translator)]]> Terrorism, yes, terrorism. This is also a symptom of the last century's negligence or some mistakes. So therefore, now, we have to think seriously how to build more peaceful world. This 21st century should be peaceful century and peace means- does not mean no longer any problem. Problem? Always going to be there. I think, frankly speaking, so long we human beings remain on this planet, some kind of problems always happen. (laughter)]]> Because the problems start from here, too much- (speaks with translator)]]> expectation, too much sort of ambition, like that. And this too much sort of expectation, ambition, combined with extreme self-centered blindness, blindness -- these two things combined, they're trouble. Bound to happen. So therefore, I think- (speaks with translator)]]> Oh. Mayan- Mayan civilization, some my friends told me according to their civilization, translator: Their calendar. According to their calendar.]]> 2012 is the end of the world. Now already, October. (laughter)]]> And world still remains here. (laughter)]]> If world end, anyway, very sad. Frightened. Anyway, good! No longer problems now! (laughter)]]> So therefore, so long we human beings with different interests, different concepts, different views, the source of problem remain. So then what to do? Consider others' view, this view of human being. Others' interest, also interest of the human being. We are part of humanity. So yeah, once we accept, their problem is my problem, their happiness is my happiness, several human beings happy. Particularly, I get maximum benefit. Several human beings some trouble. How I can escape from that? Because we are socially intimate. Secondly, today's world, heavily interdependent-- economies, environment, and many others-- heavily interdependent. Therefore, something happened there. Repurcussion reached your own side. So therefore, for our own interests, for our own individual interests, we have to look at the interests of others. So, so that is the basis of development of proper, meaningful dialogue. One should respect others' view, others' right, others' interest. Then, about conflict, about danger, and danger will start, talk. If something happens, you will suffer, I will suffer-- no benefit. So we have to find a way to solve this miserable solution. That's the only way. That's the dialogue. So therefore, I usually describe, this twenty-first century should be century of dialogue. So now, here, I want to to address mainly the youth. Now, I often ask age. Out here, those people whose age below 30 please raise hand. Good. Now, below 20. And below 15? So anyway, those people--I usually describe those people whose age below 30, 20, 15-- these people are generation of twenty-first century. Those people are more the same age, my age 70, 60, 50, we are generation of twentieth century. So our century: gone. (laughter)]]> Now, we are ready to say bye-bye. So now this twenty-first century, only twelve years, almost twelve years passed. Over 80 years yet to come. So, past, present, future. Past is past. Only memory. Of course, we can learn some experience from the past, but otherwise, already gone. Nothing--we cannot change that. Some totalitarian regions change past history. That is, I think, a regional problem. Past is past, whether good or bad, already happened. Now important is future. Future still in our hand, whether we see future more happier one or troubled one, still in our hand, mainly the hand of twenty-first century-- generation of twenty-first century. So now, I always urging, or request, the generation who belongs to the twenty-first century. Now please think more seriously and try to look different angle different sort of way. Should not take for granted how, up to now, we lead this kind of sort of thinking that will, sort of, a problem, that will go on like that. That, I think, a mistake. The reality: changed, much changed and year by year still changing. So, in order to carry realistic sort of approach, our perception must be realistic, and in order to carry realistic approach, we must have full knowledge about reality. We have to act according new reality. Reality, change. Our perception remains still always. Then, this gap-- reality and our perception-- become bigger, bigger, bigger. Then, all our, sort of, effort will not achieve satisfactory result because our efforts become unrealistic. Therefore, younger generation, think more seriously, and should not, sort of, concentrate your own, sort of, family, your own community, your own city, or even your own nation. You must look beyond. You must look entire-- entire world. Some scientists very busy to study about Mars-- moons, Mars. Of course, very interesting. But firstly, we should look at our troubled world. So, let them investigate what is the age of these things. From there, we may learn how began this world, this planet, and how it will change. How it will end, this world. These also interesting, but we are, sort of, immediate life dependent on this blue planet. So you have to look seriously world as one entity including environment. You must pay serious attention about environmental issue. This is the question of our survival. Then, also, on a global, even national level, this gap, rich and poor, this also source of problem. Not only morally wrong but practically also a source of problem. We have to think seriously. This gap, rich and poor. One time, in Washington, when I give some sort of talk, I mentioned that Washington, the richest, sort of, nation's capital, consumption level very high. Capital of the entire nation, but suburbs of Washington there are many poor people in these area, sometimes, people say, unsafe area. Who created that unsafe? From birth? No. Their economic condition, their life: poor, difficult. Therefore, some frustration, as I mentioned earlier, frustration then creates violence. So therefore, I say we have to look seriously, how to reduce this gap, rich and the poor? So these two things, I really feel very, very important in order to build happy century-- twenty-first century. So main responsibility on younger peoples' shoulder, not my shoulder (laughter)]]> We, a generation who belongs to the twentieth century now, we--I say, the time come--relax and watching these young people whether they really care seriously or not, we are just watching you. So main responsibility lying on your shoulder, so think. Now here, some people say, some people may feel a problem. Immense. So, one individual cannot do much, just something like big wave-- one person, So as if you are being swept away by a huge wave, one individual cannot really rise above that tide. Should not feel that kind of thing. I think firstly, judging events in twentieth century, it seems quite clear. Early part of twentieth century, later part of twentieth century, I think, among the changes, many of them very positive, very hopeful. I think firstly, up to 1960-70, the threat of nuclear holocaust really there because two blocks ready to use nuclear weapons. But that, gone. And I think the very factor which is remove Berlin Wall not by force, but by popular movement, and Soviet Union, East Block, changed, mainly their own people's peaceful movement. Saw many ideas, in the Philippines, one time, Marco, totalitarian dictator that also disappear because of their own popular movement and Chile, also like that. So therefore, within the same century, you see the big change, now later part of twentieth century, I think peace, genuine peace on, at least, European continent. I think Kosovo or something, otherwise I think, comparatively, peace. During Cold War, surface, some peace there, but that peace not genuine peace. That kind of peace out of fear. That is not genuine peace. After Berlin Wall collapsed, the Soviet sort of empire changed. Then, we see genuine peace, eventually, now, come. I think in 1950-60s, nobody expected that kind of change, one thing. Second, another thing: environment issue. In early part of twentieth century, I think nobody have some kind of sort of sense of concern or awareness, the importance of ecology. Nobody feel we also have the responsibility to take care of our planet. Later part of twentieth century, even political party, so-called Green Party, in many countries, originally, they were very much concerned about ecology, so, on the basis of ecological concern, they established a new political party. Nowadays, I don't know. Some of these parties, now, they also now involve their own sort of interests or party politics like that, I don't know. But originally like that. So sometimes, I sort of jokingly, when I meet some of the Green Party's sort of members or politicians, so sometimes I jokingly tell them-- these people, very supportive of our cause-- so sometimes I tell them, If I join any political party, I will join Green Party. These are, I think, a sign of progress in our human mind or knowledge. One thing. Then, another thing: science and spirituality-- in the past, completely something separate. Now, like in quantum physics, we see these shows, importance of our subject-- subjects of perception or subject sight. So meantime, some job scientists, now they feel, begin to feel. We cannot treat human being as a mission, but we must pay more attention about human emotions, human mind, particularly in the medical science. Now they really are now talking much about human emotions. For preventive measure, illness, peaceful mind, also, sort of positivity, optimism, mental attitude is very essential. Then, even you get some illness, the recover: again, optimistic attitude, the strong sort of mental attitude, very important for recover. So, for these reasons, now, some scientists really showing interest, cultivate human mind, compassion, love, these things. So actually some universities, mainly in this country, and also some some, I think, other countries also, like Europe and also India you see carrying some kind of experimental project. For example, some Emory University, I think mainly Emory University and so on, some university, in the last few years, they carry some sort of experiment, some sort of project, and some people change two weeks, three weeks, certain kind of mindfulness, and also learn about compassion or practice of compassion. Before they start, they carry examination, their physical condition-- blood pressure, amount of stress, all these things they examine. Then after two, three weeks, again check-- blood pressure: reduced. Amount of stress: also reduced. As a result, person become much happier, and their attitude towards other sort of friends much more healthy. So these things now in scientific research field now study about emotion, how to deal with these emotions. That, I think, one sort of big change, I feel. So, one time, in 1996, I had a sort of priviledge. The Queen Mother of England, her own age 96, So I-- since my childhood, as a result of seeing her picture and her husband, King George VI. So I had some sort of admiration. So I had the audience with the Queen Mother. A very nice-- very nice lady. So when I-- when we sat down, then, I asked, Since you observed almost whole twentieth century, so, according to your experience, is the world becoming better or worse or same? Without hesitation, immediately, she responded me, Better. Then, she put some reasons. When she was young, nobody talks about human right or right of self-determination. Nowadays, human right and right of self-determination, these are universal concept or universal values. So she mentioned that. So therefore, there are a lot of sort of example, human thinking, human behavior through our own difficult experiences, and eventually, our mind become more mature. Then, I think one sort of, another important thing is, early part of twentieth century, when nation declare war on their so-called enemy, every citizen of the country, without any question, they proudly joined war effort. Since the Vietnam War, that kind of situation changed. Look at early part of this century, Iraq War about to start-- millions of people against war, from Australia and up to Europe and the United States, up to the United States. So these are clear signs of desire for peace, now really-- not just a slogan, but real desire. Strong like that. So then, another thing: I think including scientists, they also now showing interest about our inner value in order to build happy person, happy family, happy society, or healthy body. Other hand, among the fringe, materially, the fringe of society, now people begin to feel limitation of material value. In the past, material superficiality, material value, is the ultimate source of happiness, so all our hopes put on that. Actually, the very education system oriented about material value. Now, many educationists, many sort of rich people, now they begin to feel material values, there is a limitation. More material, sort of success, more greed, that brings too much, sort of extreme competition, and that brings suspicion, that brings distrust, and, though some of these sort of very successful sort of people, deep inside, lonely feeling because too much self-centered attitude, so they cannot trust people, so finally, lonely feeling. So that also, I think, big change: now, more and more people, including scientists, now showing deeper sort of human reality that is human mind, human emotion. So where does spirituality deal with emotions, these things? So, modern science and spirituality also seem to come closer and closer. These are, I think, these events I think really shows our hope. We are becoming more mature. So now, make attempt, use our intelligence a more holistic way, try to find new way for approach certainly this century can be more peaceful, more pleasant, I think actually we can develop this century a century of compassion. Compassionate century. We can do that. Now, compassion, love, affection. Sometimes the people consider these are religious practices. Now here we must make distinction. All religious tradition, their main message, main practice, yes, practice love, compassion forgiveness, tolerance, certain discipline, contentment, all these things. They are irrespective of what philosophical differences. But at the same time, I think there are a large number of people out of seven billion human beings who have not much interest about religious faith. So then these people usually- "Oh, practice of love, compassion, forgiveness, these are religious practices." So since they have no interest about religion, they also completely ignore about these values. That's a mistake. Whether it's a religion or not, that's up to the individual. You can remain good human being without religious faith. It's possible! We've noticed, however, these people, if you examine like some of the scientists, athiests, no religious belief, but through their own investigation, now they realize more warmheartedness is immense helpful for health, for happy family, like that. So therefore, we must find a way to promote these values, not relying on religion. That, I usually call secular way approach. These values basically biological factor, not religious belief. Even animal -- dogs, cats, some birds -- they also have this some ability of limited altruism through their own surrounding friend, like that. So these are biological factor because it need for their own survival, and particularly social animals, for their survival, cooperation is very essential. Cooperation based on sense of community like that, and love like that. So therefore those people who have not much interest about religion, they should not neglect about these inner values. So, the approach to promote these things should be secular way, and then I must sort of make clear: in the West, when the word secularism comes- you know, some people feel that the secularism means a little sort of negative towards religion. That's one sort of understanding. According India, secularism- they understand, they respect all religions, no preference, this religion or that religion, equally respect. And then also respect non-believer. I think that's very wise. India, when independent country- translator: Became independent.]]> came to independent nation, their constitution based on secularism because the reality already that country multi-religious nation. Multi-culture, multi-linguistic, so mainly, multi-religious society. Therefore, their constitution developed on the basis of secularism. So all those Indian sort of father- nation's father translator: The founding fathers.]]> founding fathers is who created this secularism or India's duteous constitution, based on secularism. These people, individually very very religious-minded people, like Mahatma Gandhi, the first president of India, Rajendra Prasad, and also the Dr. Ambedkar, all these lawyers, and the members of the committee who make this constitution, like that. So therefore, the secularism, when I use 'secularism', means, according to that understanding, respect all religions, and including non-believer. So, I usually make an effort to promote human value through secular approach. So these are- So then, the challenge in our world: population increasing, lifestyle increasing. Now, as I mentioned earlier, this huge gap rich and the poor, the poorer section of people, global level or national level, we have to lift their living standard. So, their consumsery translator: Consumers, consumption.]]> or their lifestyle will change. So that also usually create more challenges. So the other day, in- was it, M.I.- translator: MIT.]]> MIT, this is a discussion, a panel discussion, with some scientists in particular field. Really expert in their presentation. The different fields: ecology, economy, (speaks with translator)]]> food, and many many fields. Their presentation really truly shows their expertise in this field. So, every field, they create- I mean, they mentioned the challenges. Immense challenges! Also, you see, they mentioned, There is possibility to work. All this related ultimately to human will. That will also is a human- sort of central concern of well-being of the world. Of other. Of other? translator: Of others.]]> So, after all, all human activities, you see, whether constructive or destructive ultimately lead with motivation. Every action movtivated by sense of concern of others' well-being, then all action can really become constructive action. Every action, any action, motivated by extreme self-centered selfish motivation don't care about others. Worse, exploit others. Bully others, cheating others, telling lies others, or killing others. So, these- any actions out of negative motivation, then, every action become destructive action. So we have to think more about motivation here. Now here, how can how can sort of train these moral principle secular way? Not from teaching, not from church, not from temple, but from educational field. From kindergarten, up to university level. We must pay more attention educate people or make awareness: the ultimate source of happiness, ultimate source of successful life, is deep in here so that existing education sort of institution, please pay more attention. The president, and teachers, professors, please think more and you, yourself, also is worthwhile to carry some translator: Experiment.]]> further sort of experiment or investigation. That I think very important. Then those, the generation who belongs to the first century, you all, you also, you see, still think more, not only 'Money, money,' or successful in the terms of money not sufficient. Successful very much related with inner peace. Also, you see, very important so think both material successful, material values, translator: Material success.]]> material success, and also, inner peace. These two things should keep in your mind. So that's for my talk, now some questions. Oh, sorry. (applause)]]> Thank you, Your Holiness, for sharing so much of your time and wisdom with us today. It's just been a great honor to have you here in Providence, and your words are inspirational. We do have some time for questions, and to help facilitate this, we have actually videotaped some questions in advance from members from our audience, and they will appear on screens around the room. These are from students and faculty from Brown and students from local high schools. And so while we may not have time to get to all of the questions we videotaped, many thanks to those of you who provided us with questions. And I actually have the questions written down in case it doesn't work. Are we good? Okay? Okay. What? New one. Now two. (laughter)]]> Okay. So let's give this a shot. Our first question is from Tibetan student Lobsang Lama. Lobsang is studying electrical engineering and economics at Brown. So, let's see if it plays. Tashi delek, and greetings, Your Holiness.]]> My name is Lobsang Lama, and I'm a member of the Class of 2014. My question is, How should the younger generations of today contribute and participate towards building global peace? I think I already answered that. (laughter and applause)]]> So, no use to repeat. Too much repetition. Audience may feel boring. (laughter)]]> Next. (laughter)]]> Next? Okay. Our next question is from Aoua Coumbassa, a senior at Pawtucket's Tolman High School. Aoua has a 4.0 GPA, plays various sports, and juggles two jobs outside of school. Hello, Your Holiness. My name is Aoua Coumbassa, and I am a senior at Tolman High School in Pawtucket, Rhode Island. If our purpose in life is to be happy, then why is it that certain individuals' happiness causes pain for others? Oh, I think, firstly, I always believe, very purpose of our life, our existence, for happiness, reason. Our life-- no guarantee, happy life. But, our life depend on hope. Hope means something good. Once individual completely lost hope, then, that mental attitude itself shorten our life. Then, worst case: suicide, also happen. And also less hope. And then, rely on drugs. Alcohol. These almost have something like suicide. Ruin your own body, ruin your own sharp intelligence, like that. So, very purpose of our life is happy life. There is no question. Then, as I mentioned earlier, usually, self-centered attitude, with that motivation, seeking your own, sort of, joyful or happy life, regardless consequence on other. That sometimes causing some problem, other. But actually, that kind of, sort of, self-charishing is foolish. I usually is telling, We are selfish. That means, take care oneself. That is very important. Without sort of feeling, taking care oneself, how can extend that feeling of care of other? Some people, self-hatred there. Such people, impossible to extend love and compassion to others. So therefore, the taking care oneself is very right and very, sort of, important. But, sort of anyway, selfish sort of attitude-- that should be combined with awareness, combined with wisdom. So, that, I should call, that kind of selfish is wise selfish. Just think oneself, concern oneself, don't care about other, even exploit other, harming other, that kind of selfish is foolish selfish. Long run, self-destruction. So therefore, the positive, wise sort of selfish is-- should never create problem other, but rather bring some some happiness, some benefit to other. So there is my answer. Do you agree, that? (laughter and applause)]]> Next question. Thank you very much. The next question is from Elizabeth Hoover, assistant professor at Brown, where she teaches Native American studies courses. Greetings, Your Holiness. I'm Professor Elizabeth Hoover. I'm a descendent of the Mohawk and Micmac tribes of upstate New York and Eastern Canada. I traveled to Tibet in 2010, and I witnessed your people there being treated by the Chinese much in the same way that our indigenous people here in the Americas have been treated. I was wondering, from the perspective of an indigenous person who has been separated from your homeland, what advice do you give to your own people, who are currently suffering from the forced changes to their culture, and how would you advise native people here, who are working to recover from the same experiences? Right from the beginning, when we become refugee, and I think even further, 1949, '50, the new situation develop, we urging Tibetan unity and importance of our own culture, heritage. We have our own language, our own script. It is completely independent from Chinese script and Indian script, although originally, Tibetan script copied, based on some of the Indian, sort of, writing system. But itself, completely, sort of, independence. Then, after '59, we become refugees. Our first priority is education, modern education, and that modern education also is not just one-sided modern education, but including Tibetan traditional education, including language and Buddhist philosophy, these things. So therefore, '59, we came to India, become refugee. Within the year, we start school for education. That school, since we want to develop or produce Tibetan student, so both fields, traditional education and modern education. So, we asked Indian government, We want separate Tibetan school. Then, President Neruda, he-- the Indian Prime Minister-- he fully supported that, so we establish separate Tibetan school, and government of India settled a society for Tibetan school, like that. So we always say, Importance of preservation of our own-- our own identity. The most important part of identity is our language, our script, and our culture. So, our, sort of, main criticism to the Chinese communist authorities in Tibet: That sometimes, sadly, they deliberately, to suppress Tibetan unique sort of culture, including sometimes, including our language, also they suppress, like that. Now, the outside world-- I had number of occasions meeting with indigenous people in New Zealand, Australia, Taiwan, Okinawa, Hawaii, and then here, America, and Europe, South America. So whenever I meet these people, firstly I told them, nowadays, unlike past, the world starting to recognize each individual-- each individual communities, their own language, their own culture, there's something really worthwhile to preserve. So new opportunity comes. So people have every right to carry all sorts of work for preservation of their own culture, their own language, their own identity. Meantime, I always ask them, do you have some, your own, writing system? Many of them say, No writing system. Then, I urging them, You should invent one sort of writing. Preservation--effective preservation-- long run, rely on oral-- tradition, not sufficient, not secure. And then, I notice, some native people, particularly in Latin America, in order to preserve their own culture, their own identity, they prefer remain isolated. That, I feel, is a mistake. Like the Maori in New Zealand: they thoroughly educated, with the rest of New Zealand people. Meantime, they speak their own language, their own-- they practice their own traditions. And also, northern part of Scandinavian countries, the local, through modern education, like Norway, the northern part of Norway, the sunny land. They thoroughly educated, with normal Norwegian people, and meantime, they preserve their own identity, their own dress, their own songs, like that. So that is the proper way. Through that way-- through modern education, preserve their own culture, their own language or identity, then, more effective. Isolate, almost like suicide. No use. So now, American Native, sort of, Indians. Many occasion-- many places I met-- again, sometimes I ask the population. They say-- some cases, they say, 2,000, 3,000. That, I think, too small, difficult. So I think, The more similar, sort of, translator: the tribes that share greater similarities ]]> should create some sort of writing system then more cooperative way and preservation of their own identity, their own language. One thing in Australian indigenous people, on one occasion, as I met some, and I told and asked when they introduced themselves, they said their Christian names or English names, and I suggested at least an individual name should be in a native language, so that the individual can be himself or herself mentioned name is, reminds you, you are tribes or community. So some occasion I suggested like that. So that also I think can be helpful to remind the individual, I belong to this tribe or that tribe. So that's my view. Then perhaps I think a little funny thing. I think at least 15-20 years ago, one occasion in Frankfurt in Germany, there was one meeting of different people, indigenous people, also some Germans there, some organization, so one representative from one American indigenous community one representative. He read one long speech or written speech, message from his own, I think, religious chief (leader). So that letter is mentioned, he wished all white people should expel from American continent. I think that is a little bit extreme. (laughter)]]> I think if white people if you expel them, then these big cities (laughter)]]> No use. I think we'll suffer global economy immensely. So there's a little bit too extreme, like that. (laughter)]]> Next question? Thank you. We have time for one more question. And this question is from medical student Terra Schaetzel-Hill, and let's hear it. Good afternoon, your Holiness. My name is Terra Schaetzel-Hill and I'm a medical student at the Warren Alpert Medical School. In light of the recent events in the Middle East, hearing news of the violent protests as well as the anti-American sentiments that have been sweeping that part of the world, sometimes feels frightening and alarming. So my question is, how can we view and process these events from a peace-centered perspective? And how can we cultivate a peaceful response to the circumstances that seem scary and threatening? (translator speaks)]]> (audience laughs)]]> This quite- firstly, I think, quite serious and also complicated. Complicated question. After September 11th event happened, then, after one year, one- translator: Commemoration.]]> commemoration take place in Washington National Cathedral. So, somewa- somehow I was there, at that time, so they invited me to participate in the spiritual sort of ceremony. Then I expressed that due to such mischievous (speaks to translator)]]> translator: Actions.]]> actions, their background was Muslim, so some mischievous Muslims' behavior and, with that, generalize whole Islam or Muslim community. That's unfair. Some mischievous people in every religious community. Among the Buddhists, among the Christians, among the Jews, among the Hindus... Everywhere! So this handful mischievous people's activities will not represent the whole community or whole, the sort of concept of tradition. So since then, I always, you see, defending Islam. Also it's one of the important world religions! So- so, you see, I- because I feel isolated them. Then, (speaks to translator)]]> translator: Distrust, suspicion.]]> distrust, or suspicion. And recently, sometimes, even books mentioned clash Islam (turns to translator)]]> translator: Western civilization.]]> Western civilization. And these are, I think, not I think not based on reality. In reality, the Islam world need West. West need those Middle East (speaks to translator)]]> Firstly oil, these things, so, heavily interdependent, so therefore, firstly, if you develop more contact, then people you see- (speaks to translator)]]> Then you see this kind of distrust will not come or diminish, so creation somewhat wrong impression. Is, I think, a mistake. So I personally also knows among the Muslim there are genuine practitioner- among the genuine Islam practitioner, wonderful people there, I know. So one Muslim, my friend, you see, he stated, he say, the genuine Islam practitioner must extend love towards entire creation of Allah. Any Muslim who create bloodshed is reality no longer Islam practitioner. They say like that. So there are many good Muslims there. So, we should not generalize, so we must extend, reach out, Muslim world. That's, I think, important. Then, secondly, I think further that- that also, I think- their side also is much depend on the education. And environment. I notice Muslims in India, Muslims in Malaysia, Muslims in Indonesia, different! Same Koran, same Muslim, five times prayer, same! (speaks to translator)]]> Ramadan practice is the same! But, the environment- because of, due to, different environment, the Indian Muslims from their childhood, they accept their multireligions already there. Recently, I met one Romanian who carry some investigation or research work India's religious harmony. I met in one Indian state, Rajasthan, many Muslims there, so, one occasion I visit there, I met that Romanian, researchers. He told me he is surprised he found one Muslim village. Village means at least few thousand Muslim population must be there. So then he found in that village, three Hindu families. Three. Three Hindu families. No fear. Completely safe among the bigger Muslim sort of community. Very friendly. So therefore, these Indian Muslim, they develop that way so their attitude very much the harmonious sort of- (speaks to translator)]]> translator: Spirit.]]> spirit. So like that- so these environment makes differences. So we, Muslim world, traditionally not much contact with outside world or Western world. I think it is not sufficient in some (speaks to translator)]]> technology, taking oil on particular area and not much contact with rest of the community. That's not sufficient. Or, meeting with some leaders, some kings, or their families, that's not sufficient. I think, educate the field more.. translator: Interaction, contact.]]> more interaction, more contact. I think that's very very important. If possible, like your university, you should invite some student from these different Arab countries and give them education and training. I think very very important. So that's my view. Then eventually, otherwise as it is now with help of modern technology, sometimes it's unexpected some explosions or some expected sort of self- terrorist actions. That really, you see, creates some kind of fear, or uncomfortable sort of things. So that also quite true. So but we have to- (speaks with translator)]]> make effort long-term. So this, after ten- (speaks with translator)]]> September 11th event, as I mentioned, I expressed many occasion if you handle not properly these problems, then- you see, today- oh, at that time I mentioned, 'Today, one Bin Laden, then, next, ten Bin Laden, then hundred Bin Laden, possible. So we must find non-violent way approach and based on strong, genuine spirit of brotherhood, sisterhood, oneness of the humanity on the same planet. I think we can- we can reach out through this way. So Tibetan and Chinese after (speaks with translator)]]> 2008 crisis, the Chinese government their hardliners deliberately created some kind of impression entire Tibetans are anti-Chinese. Actually not! So then immediate after that year, whenever I visit Europe, America, Australia, some Chinese demonstrations- demonstrators always sort of follow. (laughter)]]> We always try to reach out with Chinese community, whenever I have oppor- we have opportunity meeting them, telling them about truth. So then, gradually, year by year, these reduce, out of sort of understanding out of sort of (speaks with translator) contact like that. So that- That much I know. And beyond that, I don't know like that. I'd like everybody to join me in thanking His Holiness for coming to talk to us today. (applause)]]> (applause)]]> Oh yes. So I really- I really enjoy having this opportunity, so please think some of these- my points. If you feel some interest, then think more. And you yourself, investigate these things. And then, try to share with more people. If you feel these points not much relevant, not much interest, then forget. (audience laughter)]]> No problem. (applause)]]>