主题：【求助】关于中国的英文德文文献资料（清单即可）或者网站 -- 无法无天

1. book "CIA's secret war in Tibet" by Kenneth Conboy and James Morrison

This tells them that Dalai Lama was a "freedom fighter" funded by CIA, just like Bin Laden, Sadam Hussein and Pinochet.

2. Documentary "Dalai Lama and Dorje Shugden" by Swiss Public TV

http://www.youtube.com/watch?v=n5sOm-uQH9Y

This tells them about the modern day theocracy practiced by the DL exile government as it is NOW.

3. About a recent academic article by HK professor Barry Sautman titled "Vegetarian between Meals: The Dalai Lama, War, and Violence" in a journal "Positions". Abstract below, I can send you the full article you want it.

For those who may be interested. This article tracks the words and

deeds of the Dalai Lama with 315 notes.

"Vegetarian between Meals": The Dalai Lama, War, and Violence

Barry Sautman

Abstract

In May 2008 Time magazine's annual "Time 100" list of influential

people in the world put the Dalai Lama at the top. This outcome was

related to the preceding six weeks of protests in Tibet and attendant

Western criticisms of China's Tibet policies, but it also reflected

the two-decade-long construction of the Dalai Lama's international

persona as a "man of peace" and "compassion personified."

This essay interrogates the ubiquitous representation of the Dalai

Lama as an apostle of nonviolence. It argues that while he urges

nonviolence in general, the Dalai Lama has supported a number of wars,

especially those of India and the United States, the Tibetan exiles'

two chief patrons. Western political elites and media have

reciprocated by making a major contribution to the construction of the

Dalai Lama's pacifistic persona.

The Dalai Lama's advocacy of nonviolence is associated with a special

level of compassion, but that link is also problematic: his compassion

has been largely disconnected from specific, major struggles of the

oppressed. The primary examples considered here are the fight against

apartheid in South Africa and the struggle against the occupation of

Palestinian lands. This disconnect arises from the Dalai Lama's

self-orientalizing approach to "race" and racial oppression, within

which the peoples and interests of the West are valorized and those of

the developing world subordinated. That, in turn, is a function not

only of Western state and popular patronage, but also of the Dalai

Lama's generally conservative worldview.

The construction of the Dalai Lama's persona of "man of peace"

adversely affects efforts to resolve the Tibet question. The "Free

Tibet movement" is built around the pacifist persona of the Dalai

Lama. The movement garners support from that, but it seeks an outcome

that can only be realized in the unlikely event that China

disintegrates. The constructed "man of peace" persona thus diverts

attention from efforts to forge a compromise solution to the Tibet

question. This effect will continue until a critique of political

representations of the Dalai Lama are allowed to become part of the

international discourse of Tibet.