Aryal Achyut et al., SJIR, 2014, 2(3), 1-28 Research article Available online www.sjoir.blogspot.com ISSN: 2350-8728 Scientific Journal of International Research Pg.1 Copyright © 2014 SJOIR, All right reserved Scientific Journal of International Research Silence-Violence Cycle of Perception Expression: A Historical Study of Tibetan Refugee Minority in Nepal Achyut Aryal Abstract-This is a research article on study of silence-violence cycle of perception expression, a historical study of Tibetan refugee minority in Nepal. Through survey and content analysis this study explores the rise of the spiral of violence trend in the underrepresented and historically silent community, here the Tibetan refugee of Nepal. It is clear that fear of isolation of minority community force them to remain almost silent (even in existing press) and such behavior compels them to express their voices through series of protest after certain time frame (period), and it comes with spiral of violence form. It may go again in silence and the cycle (silence-violence) continues as perception expression model. Keywords- Silence-Violence cycle, Perception expression; Minority, Tibetan refugee. INTRODUCTION OF THE STUDY The Chinese People's Liberation Army launched its first ‘invasion’ into Tibet in 1949 which is now the autonomous region of the People’s Republic of China. In the years that followed the Dalai Lama's efforts to make peace with the Chinese leadership failed. On the night of March 17, 1959, the Dalai Lama took flight towards India, hoping to appeal to the international community to take action against Chinese ‘aggression’ in Tibet. On March 31, 1959, exhausted and seriously ill, the Dalai Lama crossed onto Indian soil. All hope for the survival of Tibet's 2,000 year old civilization lay in India with the Dalai Lama and 100,000 refugees living in India and Nepal (Siwakoti, 2003; Aryal, 2011a, 2012b). At the end of 1989, Nepal stopped registering Tibetan refugees. Of the remaining registered refugees, some 12,000 live in Kathmandu’s Bouddha or in Pokhara, Baglung, and other places. China considers these refugees as illegal immigrants. From 1986 to 1996 approximately 25,000 Tibetans have taken refuge in India increasing the exile population by more than 18%, 30% are children seeking placement in an exile school. Refugees must travel for days in waist-deep snow, there is nowhere to find shelter, food or water in the mountain passes; many suffer frostbite, injury, death. It has been a consistent policy of Nepal that Tibet is an integral part of China. Sino-Nepal relations in political, economic and cultural spheres have grown from heights to heights since diplomatic relations was established in 1955. Occasionally, Nepal faces criticism from the U.S and some European countries as regards to its Tibetan refugee policy. (Bhatia et al., 2002; Banki, 2004; McGranahan, 2005; Mills and other, 2005; Dumbaugh, 2008; Benedict and other, 2009; ICT, 2009; Free Tibet, 2010). An estimated 20,000 Tibetan refugees in Nepal arrived between 1959 and 1989(Bhatia et al., 2002; Balakin, 2005; Banki, 2004; Kharel, 2008; Pandey, 2007; Conboy and Morrison, 2002; Siwakoti, 2003; Mc Granahan, 2005; Dulaney and Cusack, 1998; Mills et al., 2005; Dumbaugh, 2008; Benedict et al., 2009; Conway, 1975; ICT, 2009; Free Tibet, 2010; Aryal, 2011a). Since the early 1980's, when China-Tibet opened to trade and tourism, a second exodus of Tibetan refugees have joined the Tibetan exile community in Nepal India and fleeing religious persecution, political repression, aggressive sanitization and cultural genocide (Siwakoti, 2003; Balakin, 2005; Pandey, 2007; Dumbaugh, 2008; Benedict et al., 2009; ICT, 2009; Free Tibet, 2010; Aryal, 2011a, 2012b). According to the latest United States State Department Human Rights Report for 2009, Tibetans repatriated from Nepal reportedly suffered torture, including electric shocks, exposure to cold and severe beatings and were forced to perform heavy physical labor. Tibetan refugees in Nepal also witnessed curtailment of freedom of expression as police imposed restrictions on demonstrations and sometimes detained demonstrators. In this context these the objectives that can be outline as: - To know the perception expression pattern of Tibetan refugee in Nepalese society. Moreover, researcher in spiral of silence tradition reached just to ‘fear of isolation leads towards spiral of silence’. Nobody has gone further, what happens after