After the Second World War, the US saw in Tibet a religious patent that could be exploited against communism as an ongoing propaganda campaign. It started with an armed uprising in 1959 against the People’s Republic of China which annexed Tibet in 1951, followed by the exile of the 14th Dalai Lama in India and the establishment of the Government of Tibet in Exile ruling over about 100,000 Tibetan refugees settled mainly in northern India.
Ever since China has considered all Tibet's pro-independence movements as part of a strategic propaganda operation abetted by Western imperialists who want to destabilize China. There have been intermittent expectations of formal negotiations between the principal parties to the Tibet issue, but their zero-sum view of Tibet’s political status, reciprocal accusations, and mutual suspicion have been persistent barriers. In reality, communications on Tibet are persistently disseminated by the CTA, Western NGOs and the Chinese government as part of well-planned and organized propaganda campaigns serving contrasting geopolitical and military interests.
In the context of decades of propaganda during and after the Cold War, serving the different geopolitical and military interests, the concept of Shangri-La is particularly important to our understanding of how Tibet is presented. Shangri-La is a fictional place described in the 1933 novel Lost Horizon by the British author James Hilton. Hilton describes it as a mystical, harmonious Himalayan valley, serenely guided by a monastery of lamas or spiritual masters. Shangri-La has evolved in the Western collective imagination into a modern surrogate of the lost Garden of Eden: a mythical utopia, a permanently happy land, isolated from the outside world, dedicated to the preservation of peace, spirituality, and nature. It is an ideological fantasy representing the last refuge of Western societies from their present and historical sins of consumerism, atheism, capitalism, and colonialism. The Shangri-La notion is the central constituent for maneuvering popular opinion in the propagandistic exploitation of the collective imagination in Western countries.
Leaders of the Dalai Lama’s exile Government have opportunistically adopted parts of the myth of a pre-1951 Shangri-La in Tibet to promote a theocracy, from which the rulers gain legitimacy and to whose members secular Tibetans should pay obeisance, rather than being controlled by them. In promoting this idea, they use only that part of the Western idealization of Tibet, as Shangri-La, that is useful in legitimizing their status in the eyes of the West, however cementing their de-facto theocratic power within the exiled diaspora.
The Western human rights NGOs present pre-1951 Tibet as Shangri-La in a way that serves to reinforce Tibet's claim for sovereignty in the international community by capitalizing on the yearnings of Western activists for a lost social and ecological harmony. For them China is demonized as an evil force which invaded Tibet in 1951, destroying a previously harmonious, peaceful, ecological and spiritual society. While the 14th Dalai Lama has stated that "all Tibetans want more prosperity, more material development", those material developments realized by China in contemporary Tibet are seen by the Western NGOs as an immoral cultural regression and a mean of implementing brutal oppression which primarily benefits the Chinese state and Han migrants in Tibet.
The Chinese government portrays pre-1951 Tibet not as Shangri-La but as a feudal house of horrors, among the darkest and most backward regions in the world, and one of the regions where human rights violations were most serious. For them, the mission in contemporary Tibet is considered as fulfilling a long-term civilizing assignment.