Demonstrating a strong yearning for being literate, he soon found out what forms of restraints the conservative Tibet society could have on his educational search. Undeterred, Tashi maneuvered his way to India and then afterwards to the US for his studies. Meanwhile, Tibet turned out to be part of the Communist China (Xiaoxiao, 2009). Different from his patrician Tibetan associates, Tashi deemed the Chinese invasion as a momentum for modernization of Tibet. Tashi was so hopeful that he would later dismiss his American cronies’ objections, and thus in 1966. Tashi boarded a ship and headed China, when it (China) had just begun the Cultural Revolution. Tashi was wrongfully charged and before he knew it, imprisoned .As it later turned out, Tashi’s aim of assisting his countrymen was postponed for over a decade. Eventually in 1978, after his ultimate rehabilitation, he devoted his afterward life assembling a Tibetan-Chinese-English dictionary as well as creating elementary schools in far flung Tibetan villages. Thus in this particular biography, Tashi narrates his story beginning from 1929 the year he was born to 1994 when things became less turbulent in his life (Xiaoxiao, 2009).
Tashi viewed Tibetan society as one that should be progressive, all inclusive, embraces change as well as modernization (without sacrificing its culture) and not merely dominated by the mass of aristocrats and monk officials. Whereas Tashi was fully involved in the affairs of exiled Tibetan activists in India and always optimistic that they were all in it together, the other party viewed him differently and could not entrust or involve him in critical decisions. Thus he narrates,
“The others in his group among the exiled government were different, though. They were aristocrats and monk officials of the old school and they had little use for me inside their circle.