-------------------------------------------------------------------------------- From: Yxxxxxxxxxxxxxxxxxxx Sent: Tuesday, March 18, 2008 8:58 PM To: 'Rxxxxxxxxxx' Subject: RE: Tibet
Rxxx, I listened to an NPR program about the situation in Tibet this morning and the dialog was fascinating.
The first thing that surprised me was that we had normal Americans (however sympathetic to the Dalai Lama ) acknowledging that normal Han Chinese were targets of violence from the militant Tibetans but this “was a reasonable and understandable reaction to the Chinese government’s policies”. If the civilians had been Israelis and the militants were Palestinian, or civilians anywhere else for that matter, would any Americans sided with those who at other times would be called the terrorists?
The Chinese government has tried to develop the Tibetan economy, maybe with the thought that wealthier Tibetans would be happier and less religious and separatist. The crowning achievement of this was the railroad to Tibet (a very expensive engineering feat given the mountains to scale) that some people hope to extend to India one day. (The Indians are very interested too.) This railroad is creating much new economic opportunity as well as more immigrants from outside Tibet . This railroad was cited by the one of the NPR panelists as one of the new Chinese offenses that forced the civil unrest. This was the second thing that surprised me. When I hear the complaints from other remote low economic activity areas, the complaints are usually the opposite: “The local economy is stagnant, there is no future here for our kids, we need the government to do something to help the local economy.” This is the one time when the locals apparently don’t want a better economy.
In the past, when I thought about Tibet , I used to have an anti communist knee jerk, wishing freedom for the "oppressed" Tibetans. I also wished independence for Taiwan because the PRC was communist and anti freedom. I don’t think of the PRC like that any more. China is a country going through tremendous changes and with a government that is firmly in charge. This will probably change over time, but for now it is good to have a government that can do what is right, to build infrastructure, and not always have to worry about opinion polls and getting re-elected. I have talked to many Indians who wished they had a government like the Chinese. If you imagine that China was the US and Tibet and Taiwan wanted to secede, you probably would be less sympathetic to the secessionists. At least Lincoln was.
I now view the Tibet issues as an inferior economic system being unable to defend itself against a stronger economy that is taking over what looks like unclaimed or at least under exploited territory. It is less extreme, but it is the same process that wiped to the Native American culture. Historically China started controlling Tibet in the 1200s. (The Mongols who conquered China in 1271, the Yuan dynasty, took Tibet in 1244. China has exercised some control over Tibet ever since, so the Chinese claim to rule Tibet is more ancient than any border in Europe . The only time Tibet had real self determination was between 1913 and 1951 because British interventions and China ’s internal turbulence and civil wars (and WW2 and Japanese invasion). When China reasserted itself in 1951, it gave Tibet Proper special autonomy but some outlying areas in the east, closer to populated China , were treated as China Proper which meant “full land redistribution” communist style. This was opposed by the old local land owners (aristocrats and monasteries) who rebelled. The rebellion spread to Lhasa but was crushed in 1959. This is when the Dalai Lama left.
From what I can tell, Tibet was not a good place to be in 1951. Most people were serfs and there were even slaves, signs of a very poor and backwards country. For the average Tibetan in Tibet Proper, things only got better when the Dalai Lama left and full land distribution was implemented in Tibet Proper too. It is always possible to play an “us versus them” game, just look at the “ethnic cleansing” in old Yugoslavia , and the same happened in Tibet . While the average Tibetan benefited from the Chinese takeover, both economically and from a human rights perspective (imagine how strange it is to think of the PRC as the bringer of human rights, but it is true!), it was always easy to find Tibetans resenting the Chinese. To me, this is the main reason I have changed my view on Tibet and China . It seems to me that it makes perfect sense that Tibet stay part of China and as time goes on becomes more and more integrated. The main opposition to this inevitable trend is the old elite. This elite pushed a self serving and backwards way of life that was completely non competitive with the rest of the world. The normal way of fixing Tibet would have the oppressed majority kick out the old oppressors on their own, including predictable problems such as some level of anarchy and economic hardship. (This may happen in neighboring Nepal , even though Nepal is much more advanced than Tibet was.) China ’s takeover avoided that necessity, but because of our support for the old regime there is always a ready loudspeaker for, and instigator of, any local discontent. It helps that the current Dalai Lama is very charismatic and that Tibetan Buddhism is non violent and attractively philosophical. The crass truth is still that people want to use religion as a divisive (us versus them) and non progressive political force. Would we be as sympathetic if the Tibetans were Islamic?
I’m certain that the upcoming Olympics are part of the reason for the current unrest. China views the Olympics as a coming out event, and views a possible boycott as a disaster. Everybody knows that the Chinese response to any challenge will probably be more muted than it will be after the Olympics . I have even heard rumors that the Dalai Lama himself encouraged the initial demonstrations this week as “our last chance for independence”.
While I like the Dalai Lama as a person, I can’t support him as a political leader because a) I prefer not to mix religion and politics, and 2) I can’t support the politics of the Dalai Lama regardless of how good PR he gets.
Sorry for writing such a long and preaching response to something that probably seemed like a no-brainer gesture in support of an "oppressed" people. Please let me know if you think my arguments have any merit.
Please say hi to Jxxx and everybody else!
Yxxxxxxx
From: Rxxxxxxxxxxxxxxxxxxxxx Sent: Tuesday, March 18, 2008 10:08 AM To: undisclosed-recipients: Subject: Fwd: Tibet
Hi
I just signed an urgent petition calling on the Chinese government to respect human rights in Tibet and engage in meaningful dialogue with the Dalai Lama . This is really important, and I think you might want to take action:
After nearly 50 years of Chinese rule, the Tibetans are sending out a global cry for change. But violence is spreading across Tibet and neighbouring regions, and the Chinese regime is right now considering a choice between increasing brutality or dialogue, that could determine the future of Tibet and China .
We can affect this historic choice. China does care about its international reputation. Its economy is totally dependent on "Made in China " exports that we all buy, and it is keen to make the Olympics in Beijing this summer a celebration of a new China that is a respected world power.
President Hu needs to hear that 'Brand China ' and the Olympics can succeed only if he makes the right choice. But it will take an avalanche of global people power to get his attention. Click below to join me and sign a petition to President Hu calling for restraint in Tibet and dialogue with the Dalai Lama -- and tell absolutely everyone you can right away. The petition is organized by Avaaz, and they are urgently aiming to reach 1 million signatures to deliver directly to Chinese officials:
CIA in Tibet, Look here:http://www.engdahl.oilgeopolitics.net/print/Why%20Washington%20Plays%20Tibet%20Roulette%20with%20China.pap.pdf
smith34 发表评论于
to: cybersleuth
japanese fuccked your parents, what did u do? american rooted ur sister, what did u do? english screwed ur grandma, what did u do?
and tibetan discrupted olympic torch, what are you doing? get a life, u bitch........
It looks so cool to announce nothing to do with Chinese government, isn't it?
I looked pretty cool in 1989 even in Tiananmen Square at the dawn of June 4th. We waved our fists with tears at Qian Men were we were forced to retreat and swore that we would be back. Isn't it cool and touching if this scene were should in movie?
Now I know we couldn't help China in any real sense. There are people, whether in or outside the party are actually doing substantial things that are paving the realistic way to the democratic and prosperous future of China.
I work only for my conscience. I salute to the practical people who love the people and the country in real sense, and I contempt the people who speaks so high and always find faults in a negative and de-constructive way but bear no responsibility and obligation.
I don't have to be liked by anyone but I don't plant hatred or superiority in mind either.
一直往北 发表评论于
伦敦书展惊现中国人抗议信:
作为一个中国人和中国的出版商,我要抗议BBC在奥运火炬传递报道中的无耻行为!每一个在场的人都看到了支持奥运的中国人远远多于那些靠收买酒鬼充人数的无耻暴徒,可是BBC的报道中好像全是那些被警察当场抓起来的捣乱分子在表演!他们甚至连西藏在哪儿都不知道!西藏在七八百年前就是中国的,那时甚至没有联合王国和伦敦市!西藏问题是英国人占领印度造成的!BBC不是天使,否则在中国雪灾时,他们应该送些吃的给贵州!BBC不是警察否则他们应该看看伊拉克人又被打死多少!BBC不是法官否则他们应该判托尼欺骗和战争罪,因为他当着全中国人在清华大学说伊拉克有某些他永远没有找到的武器将被用来打击美国人,也许还包括英国人!但是不包括法国人和德国人!我可以预言,以为几张T恤订单就能收买中国人和以为几声炮响就能征服中国人的时代永远不回来了!
As one of Chinese and Chinese publishers, I must protest BBC's shameless behavior in the report concerning Olympic Games torch transmission. Everyone on the spot has saw that Chinese supporting Olympic Games was far more than those shameless hoodlum who buys the drunk, but in the BBC report it seems that there are full of troublemakers at the performance, who are grasped on the scene by police at last. They even never know where Tibet lies! Tibet belongs to China since 700-800 years ago, when the united kingdom and London city even did't exist! The Tibet issue resources from India's seizure by England. BBC is not an angel, otherwise when the snow disaster happened in China, he should deliver something to eat to Guizhou. BBC is not police, otherwise he should have a look at the Iraqi to see how many peoples are killed. BBC is not judge, otherwise he should sentence Tony to deceit and war crime, because he declared before all of Chinese people in the Tsinghua University that some of the weapons which he had not found for ever in Iraq, will be used to attack the American, perhaps also including the English, but except the Franchman and German. I may predict that the times when several T-shirt orders can buy the Chinese and several sounds made by the artilleries can conquer Chinese, will never come back again!
Good artcile! What I would like to emphasize is that: western countries intentionally try to tarnish China for gaining more bargain power for their own agenda: such as seeking more buying order from China; seeking more harsh improbable support on punishing Iran, North Korean, and China's ally. Ultimately they want to weaken China's power by seperate China into some small countries just as they did on former Soviet Union.
A hwark Chinese government is needed when dealing with western countries and some international Pro-Tibet supporters: Like G.Soros, among other provocative Jewishes.
p.s. Some minority of Jewishes bring distaters to our humanbeing: they are trouble-makers as I ofthen said to some Jewishes: they deserved to be killed by Germany 70 years ago!!
Ironically our Chinese government still hug Maxisim created by Jewish, which is far out of date!
smith34 发表评论于
to jwayne_1:
i have a lot of respect to bush, he would know he is wrong in invading iraq by now but he keep doing it, so what..........serious leaders from big country never admit he did something wrong.
german???? that women (is the leader named angelina jolie???) looks like a emotional communist bitch, german certainly does not have much future on her hand.
to: 掸子的别院
its no doubt that communist government in china is hopless and need to be changed. it has nothing to do with the fact that tibetan has to be ruled like everybody else by china forever.
smith34 发表评论于
to: 反思
why dont you just shut up instead of being humilated......so the chinese fuccked you up in your ass for long long time, so what........isnt the world like this all the time???...why dont dalai try to lecture his dear brother bush about how wrong the iraqi was is????
smith34 发表评论于
to: 美男玉米
bro, you certainly sounds like working for chinese government, especially your name.
i love all the chinese but would like to stay away from the chinese government so please stay out of the way.
店小二 发表评论于
thank you ! 向你先生致敬!
smith34 发表评论于
to: sheshallshine
because of scum bags like u, chinese have no credibility and have to rely on caucasions to give a say.
And if you love your fuccking China so much, get the fucck back to your land!!!!
掸子的别院 发表评论于
回复回复我评论的评论:
麻烦你离我评论远一点,我的评论是给人看的
jwayne_1 发表评论于
回复掸子的别院的评论: good point. but you might want re-read some of your other comments and make up your mind.
回复xrz的评论: To tell the truth, I respect this gentman who has the conscience to tell the truth even though it might annoy his fellows.
Thanks for discussing things peacefully. May I ask you a question: if a chinese who has the conscience to tell the truth even though it might annoy his fellows, would you respect him/her too? especially if the truth annoys you too :)
I don't know for sure what the truth is for many things, including the tibetan problem. the truth is, there may not be absolute truth.
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thank you for the letter. My husband is also German but I can not discuss the Tibet with him and his family. I wish my husband would share some fair view regarding the Tibet. Wish to know you if you are in Bay Area!
A great article, probably the best one I have ever read about Tibet, better than most articles written by Chinese.
Thank you and your husband.
sheshallshine 发表评论于
smith34, u look very happy on this issue, and I don't understand why. If you hate Chinese goverment (maybe your mom or grandma were raped by GCD) , fine, that's OK. But if you hate China, then please shut up your stinky mouth and all you deserve is a middle finger.
sheshallshine 发表评论于
u look very happy on this issue, and I don't understand why. If you hate Chinese goverment (maybe your mom or grandma were raped by GCD) , fine, that's OK. But if you hate China, then please shut up your stinky mouth and all you deserve is a middle finger.
回复jwayne_1的评论:
Your opinion is absolutely right in theory. If it is right, it is right and it should not depend on who say it. That is what I thought before. But I feel now that too many people from German, France or other European countries do not speak the truth, (or do not want to believe the truth at least,) so I am very happy when I heard the opinion from a German who has been there and know the history of Tibet. To tell the truth, I respect this gentman who has the conscience to tell the truth even though it might annoy his fellows.
西藏人 发表评论于
非常客观,这才是西方现代社会与诚信教育下人们应该具备的起码准则。情思慧小姐带我想你先生表示一个有良心的西藏人的诚挚敬意。
原来我只以为我们藏族严重的个人崇拜,我归结为宗教影响,对现代社会了解太少,知识结构出现的问题;到国外来后,许多西方人常常拿文化大革命时中国人的盲目膜拜毛主席的事取笑中国人,可是最近我才觉得西方现代社会也有可笑、滑稽、甚至愚昧的盲目冲动。我是生长在西藏的藏族人,祖祖辈辈过的什么日子,我和我的孩子又过的什么日子,我们最有发言权。我向你先生和所有关心西藏问题的外国朋友推荐一本由俄亥俄 Case Western Reserve University大学藏学教授Melvyn C.Goldstein在美国出版、为一个1963年从美国返回中国,现还在拉萨的藏人扎西次仁的自传《The Struggle for Modern Tibet>.从中可以看到旧西藏绝大多数人过的什么日子,为什么扎西次仁要从西藏到印度、到美国,而且在63年返回红色中国。虽然他回去后受到不公正对待,但他坚持信念,就西藏太黑暗了。为什么西方社会对这种制度对人权的最大蔑视没有任何指责,反而要为那些过去的领主、压迫人民者疾呼?
达赖在西方好像真地成了藏族人民的代表,我承认达赖是代表了一部分的藏人,但我可以绝对地说不代表绝大多数的藏人。如果有一天达赖和他在外面的人回到西藏,我敢断定,西藏将立即陷于动乱、仇杀(西藏历史上有太多的类似故事)。文学城前几天有一个阿坝藏人的帖子值得一看,那才是真正的藏族民意。
西藏存在各种社会矛盾,比如喇嘛,过去他们是一个高高在上、受到社会普遍尊重的特权阶层,老百姓的所有钱财都可以奉献给他们,他们心安理得的收取,但从没有想怎么回馈社会和老百姓(所以你在西藏看到任何庙宇都金碧辉煌,但咫尺的百姓却生活困顿)。现在社会变了,交通便利,通讯便利,咨询便利,西藏人才发现这个世界还有比宗教更具体更吸引人的事情,到寺庙里当喇嘛、捐钱财的人少了,宗教人士渐渐从政治生活中淡出,不再是说一不二的社会阶层,你说他们会高兴吗,他们当然希望达赖回去,西藏的喇嘛除再次主宰社会(就是没有达赖喇嘛,他们还是对现代生活和政府有意见)。失落感造成喇嘛生事,但因为有喇嘛生事西藏就应该政教合一吗?西藏文化不是喇嘛文化,西藏99%的人不是喇嘛,西方就真的希望西藏社会成为除了宗教、除了崇拜达赖外,没有交通、没有咨询、没有通讯的封闭社会?那我们99%的藏族人的权利得到尊重和维护吗?
我希望西方人多到西藏参访,眼见为实。我们欢迎对西藏人民真诚的关心。但绝对不高兴什么情况都不知道的瞎起哄,更不高兴别有用心的误导。我希望西方人搞清楚以下几个问题后再批评中国政府:
1、什么是达赖的“中间道路”,其藏语原义是什么?为什么达赖要用一个宗教上的概念词汇来表述一个政治主张?
2、达赖的“高度自治”是个什么概念和内容?中国藏区目前的行政区划是怎么形成的?
3、为什么在印度等地生长的藏族青年十分极端、充满仇恨,这与达赖的教育体系和教育内容有什么关系?
4、西藏文化在境内西藏和印度藏人社区的传承和发展真实现状?大家到纽约Trace Foundation的图书馆看看,里面收藏的现代藏文出版物中,是共产党统治下的西藏多还是达赖统治区多。问问那些在美国高校和科研、媒体等中工作的藏文工作者,他们的藏文在那里学的?
5、达赖回国是否就真正的能够解决“西藏问题”?
搞清楚一些基本情况,你就能做出正确判断,说出来的话才像是文明社会、受过良好教育人说的话。
再次向思慧及德国绅士表示敬意。
西藏人 发表评论于
非常客观,这才是西方现代社会与诚信教育下人们应该具备的起码准则。情思慧小姐带我想你先生表示一个有良心的西藏人的诚挚敬意。
原来我只以为我们藏族严重的个人崇拜,我归结为宗教影响,对现代社会了解太少,知识结构出现的问题;到国外来后,许多西方人常常拿文化大革命时中国人的盲目膜拜毛主席的事取笑中国人,可是最近我才觉得西方现代社会也有可笑、滑稽、甚至愚昧的盲目冲动。我是生长在西藏的藏族人,祖祖辈辈过的什么日子,我和我的孩子又过的什么日子,我们最有发言权。我向你先生和所有关心西藏问题的外国朋友推荐一本由俄亥俄 Case Western Reserve University大学藏学教授Melvyn C.Goldstein在美国出版、为一个1963年从美国返回中国,现还在拉萨的藏人扎西次仁的自传《The Struggle for Modern Tibet>.从中可以看到旧西藏绝大多数人过的什么日子,为什么扎西次仁要从西藏到印度、到美国,而且在63年返回红色中国。虽然他回去后受到不公正对待,但他坚持信念,就西藏太黑暗了。为什么西方社会对这种制度对人权的最大蔑视没有任何指责,反而要为那些过去的领主、压迫人民者疾呼?
达赖在西方好像真地成了藏族人民的代表,我承认达赖是代表了一部分的藏人,但我可以绝对地说不代表绝大多数的藏人。如果有一天达赖和他在外面的人回到西藏,我敢断定,西藏将立即陷于动乱、仇杀(西藏历史上有太多的类似故事)。文学城前几天有一个阿坝藏人的帖子值得一看,那才是真正的藏族民意。
西藏存在各种社会矛盾,比如喇嘛,过去他们是一个高高在上、受到社会普遍尊重的特权阶层,老百姓的所有钱财都可以奉献给他们,他们心安理得的收取,但从没有想怎么回馈社会和老百姓(所以你在西藏看到任何庙宇都金碧辉煌,但咫尺的百姓却生活困顿)。现在社会变了,交通便利,通讯便利,咨询便利,西藏人才发现这个世界还有比宗教更具体更吸引人的事情,到寺庙里当喇嘛、捐钱财的人少了,宗教人士渐渐从政治生活中淡出,不再是说一不二的社会阶层,你说他们会高兴吗,他们当然希望达赖回去,西藏的喇嘛除再次主宰社会(就是没有达赖喇嘛,他们还是对现代生活和政府有意见)。失落感造成喇嘛生事,但因为有喇嘛生事西藏就应该政教合一吗?西藏文化不是喇嘛文化,西藏99%的人不是喇嘛,西方就真的希望西藏社会成为除了宗教、除了崇拜达赖外,没有交通、没有咨询、没有通讯的封闭社会?那我们99%的藏族人的权利得到尊重和维护吗?
我希望西方人多到西藏参访,眼见为实。我们欢迎对西藏人民真诚的关心。但绝对不高兴什么情况都不知道的瞎起哄,更不高兴别有用心的误导。我希望西方人搞清楚以下几个问题后再批评中国政府:
1、什么是达赖的“中间道路”,其藏语原义是什么?为什么达赖要用一个宗教上的概念词汇来表述一个政治主张?
2、达赖的“高度自治”是个什么概念和内容?中国藏区目前的行政区划是怎么形成的?
3、为什么在印度等地生长的藏族青年十分极端、充满仇恨,这与达赖的教育体系和教育内容有什么关系?
4、西藏文化在境内西藏和印度藏人社区的传承和发展真实现状?大家到纽约Trace Foundation的图书馆看看,里面收藏的现代藏文出版物中,是共产党统治下的西藏多还是达赖统治区多。问问那些在美国高校和科研、媒体等中工作的藏文工作者,他们的藏文在那里学的?
5、达赖回国是否就真正的能够解决“西藏问题”?
搞清楚一些基本情况,你就能做出正确判断,说出来的话才像是文明社会、受过良好教育人说的话。
再次向思慧及德国绅士表示敬意。
Someone please post web site, email address, fax, or phone number of congressman, senator, president, governor, major, director of CNN/ABS/NBC/CBS/FOX/BBC/Fox/N24/N-TV/RTL/Spiegel//VOA/etc? Email address is probably the best, as we can easily copy and paste to send. Fax is very good, as it will jam all their fax machines. It cost you nothing to email or fax.
It makes much more noise if we can send letter to them individually from each reader. Comments here are reviewed only by Chinese. We should make our voice heard outside. It is not very useful to comment only here inside wenxuecity. Think about it, if a person receives over millions of emails or faxes from individual regular people, not spam, what a strong message it carries.
In this country, whoever makes more noise receives more respect, not the other way around.
jwayne_1 发表评论于
if it is reasonable argument, it is. if it is not, it isn't. does not matter what race it is from? what is the point of your german nationality husband?
pschewu 发表评论于
I. For Lords and Lamas
Along with the blood drenched landscape of religious conflict there is the experience of inner peace and solace that every religion promises, none more so than Buddhism. Standing in marked contrast to the intolerant savagery of other religions, Buddhism is neither fanatical nor dogmatic--so say its adherents. For many of them Buddhism is less a theology and more a meditative and investigative discipline intended to promote an inner harmony and enlightenment while directing us to a path of right living. Generally, the spiritual focus is not only on oneself but on the welfare of others. One tries to put aside egoistic pursuits and gain a deeper understanding of one’s connection to all people and things. “Socially engaged Buddhism” tries to blend individual liberation with responsible social action in order to build an enlightened society.
A glance at history, however, reveals that not all the many and widely varying forms of Buddhism have been free of doctrinal fanaticism, nor free of the violent and exploitative pursuits so characteristic of other religions. In Sri Lanka there is a legendary and almost sacred recorded history about the triumphant battles waged by Buddhist kings of yore. During the twentieth century, Buddhists clashed violently with each other and with non-Buddhists in Thailand, Burma, Korea, Japan, India, and elsewhere. In Sri Lanka, armed battles between Buddhist Sinhalese and Hindu Tamils have taken many lives on both sides. In 1998 the U.S. State Department listed thirty of the world’s most violent and dangerous extremist groups. Over half of them were religious, specifically Muslim, Jewish, and Buddhist. 1
In South Korea, in 1998, thousands of monks of the Chogye Buddhist order fought each other with fists, rocks, fire-bombs, and clubs, in pitched battles that went on for weeks. They were vying for control of the order, the largest in South Korea, with its annual budget of $9.2 million, its millions of dollars worth of property, and the privilege of appointing 1,700 monks to various offices. The brawls damaged the main Buddhist sanctuaries and left dozens of monks injured, some seriously. The Korean public appeared to disdain both factions, feeling that no matter what side took control, “it would use worshippers’ donations for luxurious houses and expensive cars.” 2
As with any religion, squabbles between or within Buddhist sects are often fueled by the material corruption and personal deficiencies of the leadership. For example, in Nagano, Japan, at Zenkoji, the prestigious complex of temples that has hosted Buddhist sects for more than 1,400 years, “a nasty battle” arose between Komatsu the chief priest and the Tacchu, a group of temples nominally under the chief priest's sway. The Tacchu monks accused Komatsu of selling writings and drawings under the temple's name for his own gain. They also were appalled by the frequency with which he was seen in the company of women. Komatsu in turn sought to isolate and punish monks who were critical of his leadership. The conflict lasted some five years and made it into the courts. 3
But what of Tibetan Buddhism? Is it not an exception to this sort of strife? And what of the society it helped to create? Many Buddhists maintain that, before the Chinese crackdown in 1959, old Tibet was a spiritually oriented kingdom free from the egotistical lifestyles, empty materialism, and corrupting vices that beset modern industrialized society. Western news media, travel books, novels, and Hollywood films have portrayed the Tibetan theocracy as a veritable Shangri-La. The Dalai Lama himself stated that “the pervasive influence of Buddhism” in Tibet, “amid the wide open spaces of an unspoiled environment resulted in a society dedicated to peace and harmony. We enjoyed freedom and contentment.” 4
A reading of Tibet’s history suggests a somewhat different picture. “Religious conflict was commonplace in old Tibet,” writes one western Buddhist practitioner. “History belies the Shangri-La image of Tibetan lamas and their followers living together in mutual tolerance and nonviolent goodwill. Indeed, the situation was quite different. Old Tibet was much more like Europe during the religious wars of the Counterreformation.” 5 In the thirteenth century, Emperor Kublai Khan created the first Grand Lama, who was to preside over all the other lamas as might a pope over his bishops. Several centuries later, the Emperor of China sent an army into Tibet to support the Grand Lama, an ambitious 25-year-old man, who then gave himself the title of Dalai (Ocean) Lama, ruler of all Tibet.
His two previous lama “incarnations” were then retroactively recognized as his predecessors, thereby transforming the 1st Dalai Lama into the 3rd Dalai Lama. This 1st (or 3rd) Dalai Lama seized monasteries that did not belong to his sect, and is believed to have destroyed Buddhist writings that conflicted with his claim to divinity. The Dalai Lama who succeeded him pursued a sybaritic life, enjoying many mistresses, partying with friends, and acting in other ways deemed unfitting for an incarnate deity. For these transgressions he was murdered by his priests. Within 170 years, despite their recognized divine status, five Dalai Lamas were killed by their high priests or other courtiers. 6
For hundreds of years competing Tibetan Buddhist sects engaged in bitterly violent clashes and summary executions. In 1660, the 5th Dalai Lama was faced with a rebellion in Tsang province, the stronghold of the rival Kagyu sect with its high lama known as the Karmapa. The 5th Dalai Lama called for harsh retribution against the rebels, directing the Mongol army to obliterate the male and female lines, and the offspring too “like eggs smashed against rocks…. In short, annihilate any traces of them, even their names.” 7
In 1792, many Kagyu monasteries were confiscated and their monks were forcibly converted to the Gelug sect (the Dalai Lama’s denomination). The Gelug school, known also as the “Yellow Hats,” showed little tolerance or willingness to mix their teachings with other Buddhist sects. In the words of one of their traditional prayers: “Praise to you, violent god of the Yellow Hat teachings/who reduces to particles of dust/ great beings, high officials and ordinary people/ who pollute and corrupt the Gelug doctrine.” 8 An eighteenth-century memoir of a Tibetan general depicts sectarian strife among Buddhists that is as brutal and bloody as any religious conflict might be. 9 This grim history remains largely unvisited by present-day followers of Tibetan Buddhism in the West.
Religions have had a close relationship not only with violence but with economic exploitation. Indeed, it is often the economic exploitation that necessitates the violence. Such was the case with the Tibetan theocracy. Until 1959, when the Dalai Lama last presided over Tibet, most of the arable land was still organized into manorial estates worked by serfs. These estates were owned by two social groups: the rich secular landlords and the rich theocratic lamas. Even a writer sympathetic to the old order allows that “a great deal of real estate belonged to the monasteries, and most of them amassed great riches.” Much of the wealth was accumulated “through active participation in trade, commerce, and money lending.” 10
Drepung monastery was one of the biggest landowners in the world, with its 185 manors, 25,000 serfs, 300 great pastures, and 16,000 herdsmen. The wealth of the monasteries rested in the hands of small numbers of high-ranking lamas. Most ordinary monks lived modestly and had no direct access to great wealth. The Dalai Lama himself “lived richly in the 1000-room, 14-story Potala Palace.” 11
Secular leaders also did well. A notable example was the commander-in-chief of the Tibetan army, a member of the Dalai Lama’s lay Cabinet, who owned 4,000 square kilometers of land and 3,500 serfs. 12 Old Tibet has been misrepresented by some Western admirers as “a nation that required no police force because its people voluntarily observed the laws of karma.” 13 In fact. it had a professional army, albeit a small one, that served mainly as a gendarmerie for the landlords to keep order, protect their property, and hunt down runaway serfs.
Young Tibetan boys were regularly taken from their peasant families and brought into the monasteries to be trained as monks. Once there, they were bonded for life. Tashì-Tsering, a monk, reports that it was common for peasant children to be sexually mistreated in the monasteries. He himself was a victim of repeated rape, beginning at age nine. 14 The monastic estates also coned children for lifelong servitude as domestics, dance performers, and soldiers.
In old Tibet there were small numbers of farmers who subsisted as a kind of free peasantry, and perhaps an additional 10,000 people who composed the “middle-class” families of merchants, shopkeepers, and small traders. Thousands of others were beggars. There also were slaves, usually domestic servants, who owned nothing. Their offspring were born into slavery. 15 The majority of the rural population were serfs. Treated little better than slaves, the serfs went without schooling or medical care, They were under a lifetime bond to work the lord's land--or the monastery’s land--without pay, to repair the lord's houses, transport his crops, and collect his firewood. They were also expected to provide carrying animals and transportation on demand.16 Their masters told them what crops to grow and what animals to raise. They could not get married without the consent of their lord or lama. And they might easily be separated from their families should their owners lease them out to work in a distant location. 17
As in a free labor system and unlike slavery, the overlords had no responsibility for the serf’s maintenance and no direct interest in his or her survival as an expensive piece of property. The serfs had to support themselves. Yet as in a slave system, they were bound to their masters, guaranteeing a fixed and permanent workforce that could neither organize nor strike nor freely depart as might laborers in a market context. The overlords had the best of both worlds.
One 22-year old woman, herself a runaway serf, reports: “Pretty serf girls were usually taken by the owner as house servants and used as he wished”; they “were just slaves without rights.”18 Serfs needed permission to go anywhere. Landowners had legal authority to capture those who tried to flee. One 24-year old runaway welcomed the Chinese intervention as a “liberation.” He testified that under serfdom he was subjected to incessant toil, hunger, and cold. After his third failed escape, he was merciless beaten by the landlord’s men until blood poured from his nose and mouth. They then poured alcohol and caustic soda on his wounds to increase the pain, he claimed.19
The serfs were taxed upon getting married, taxed for the birth of each child and for every death in the family. They were taxed for planting a tree in their yard and for keeping animals. They were taxed for religious festivals and for public dancing and drumming, for being sent to prison and upon being released. Those who could not find work were taxed for being unemployed, and if they traveled to another village in search of work, they paid a passage tax. When people could not pay, the monasteries lent them money at 20 to 50 percent interest. Some debts were handed down from father to son to grandson. Debtors who could not meet their obligations risked being cast into slavery.20
The theocracy’s religious teachings buttressed its class order. The poor and afflicted were taught that they had brought their troubles upon themselves because of their wicked ways in previous lives. Hence they had to accept the misery of their present existence as a karmic atonement and in anticipation that their lot would improve in their next lifetime. The rich and powerful treated their good fortune as a reward for, and tangible evidence of, virtue in past and present lives.
The Tibetan serfs were something more than superstitious victims, blind to their own oppression. As we have seen, some ran away; others openly resisted, sometimes suffering dire consequences. In feudal Tibet, torture and mutilation--including eye gouging, the pulling out of tongues, hamstringing, and amputation--were favored punishments inflicted upon thieves, and runaway or resistant serfs. Journeying through Tibet in the 1960s, Stuart and Roma Gelder interviewed a former serf, Tsereh Wang Tuei, who had stolen two sheep belonging to a monastery. For this he had both his eyes gouged out and his hand mutilated beyond use. He explains that he no longer is a Buddhist: “When a holy lama told them to blind me I thought there was no good in religion.”21 Since it was against Buddhist teachings to take human life, some offenders were severely lashed and then “left to God” in the freezing night to die. “The parallels between Tibet and medieval Europe are striking,” concludes Tom Grunfeld in his book on Tibet. 22
In 1959, Anna Louise Strong visited an exhibition of torture equipment that had been used by the Tibetan overlords. There were handcuffs of all sizes, including small ones for children, and instruments for cutting off noses and ears, gouging out eyes, breaking off hands, and hamstringing legs. There were hot brands, whips, and special implements for disemboweling. The exhibition presented photographs and testimonies of victims who had been blinded or crippled or suffered amputations for thievery. There was the shepherd whose master owed him a reimbursement in yuan and wheat but refused to pay. So he took one of the master’s cows; for this he had his hands severed. Another herdsman, who opposed having his wife taken from him by his lord, had his hands broken off. There were pictures of Communist activists with noses and upper lips cut off, and a woman who was raped and then had her nose sliced away.23
Earlier visitors to Tibet commented on the theocratic despotism. In 1895, an Englishman, Dr. A. L. Waddell, wrote that the populace was under the “intolerable tyranny of monks” and the devil superstitions they had fashioned to terrorize the people. In 1904 Perceval Landon described the Dalai Lama’s rule as “an engine of oppression.” At about that time, another English traveler, Captain W.F.T. O’Connor, observed that “the great landowners and the priests… exercise each in their own dominion a despotic power from which there is no appeal,” while the people are “oppressed by the most monstrous growth of monasticism and priest-craft.” Tibetan rulers “invented degrading legends and stimulated a spirit of superstition” among the common people. In 1937, another visitor, Spencer Chapman, wrote, “The Lamaist monk does not spend his time in ministering to the people or educating them. . . . The beggar beside the road is nothing to the monk. Knowledge is the jealously guarded prerogative of the monasteries and is used to increase their influence and wealth.”24 As much as we might wish otherwise, feudal theocratic Tibet was a far cry from the romanticized Shangri La so enthusiastically nurtured by Buddhism’s western proselytes.
II. Secularization vs. Spirituality
What happened to Tibet after the Chinese Communists moved into the country in 1951? The treaty of that year provided for ostensible self-governance under the Dalai Lama’s rule but gave China military control and exclusive right to conduct foreign relations. The Chinese were also granted a direct role in internal administration “to promote social reforms.” Among the earliest changes they wrought was to reduce usurious interest rates, and build a few hospitals and roads. At first, they moved slowly, relying mostly on persuasion in an attempt to effect reconstruction. No aristocratic or monastic property was confiscated, and feudal lords continued to reign over their hereditarily bound peasants. “Contrary to popular belief in the West,” claims one observer, the Chinese “took care to show respect for Tibetan culture and religion.”25
Over the centuries the Tibetan lords and lamas had seen Chinese come and go, and had enjoyed good relations with Generalissimo Chiang Kaishek and his reactionary Kuomintang rule in China.26 The approval of the Kuomintang government was needed to validate the choice of the Dalai Lama and Panchen Lama. When the current 14th Dalai Lama was first installed in Lhasa, it was with an armed escort of Chinese troops and an attending Chinese minister, in accordance with centuries-old tradition. What upset the Tibetan lords and lamas in the early 1950s was that these latest Chinese were Communists. It would be only a matter of time, they feared, before the Communists started imposing their collectivist egalitarian schemes upon Tibet.
The issue was joined in 1956-57, when armed Tibetan bands ambushed convoys of the Chinese Peoples Liberation Army. The uprising received extensive assistance from the U.S. Central Intelligence Agency (CIA), including military training, support camps in Nepal, and numerous airlifts.27 Meanwhile in the United States, the American Society for a Free Asia, a CIA-financed front, energetically publicized the cause of Tibetan resistance, with the Dalai Lama’s eldest brother, Thubtan Norbu, playing an active role in that organization. The Dalai Lama's second-eldest brother, Gyalo Thondup, established an intelligence operation with the CIA as early as 1951. He later upgraded it into a CIA-trained guerrilla unit whose recruits parachuted back into Tibet.28
Many Tibetan commandos and agents whom the CIA dropped into the country were chiefs of aristocratic clans or the sons of chiefs. Ninety percent of them were never heard from again, according to a report from the CIA itself, meaning they were most likely captured and killed.29 “Many lamas and lay members of the elite and much of the Tibetan army joined the uprising, but in the main the populace did not, assuring its failure,” writes Hugh Deane.30 In their book on Tibet, Ginsburg and Mathos reach a similar conclusion: “As far as can be ascertained, the great bulk of the common people of Lhasa and of the adjoining countryside failed to join in the fighting against the Chinese both when it first began and as it progressed.”31 Eventually the resistance crumbled.
Whatever wrongs and new oppressions introduced by the Chinese after 1959, they did abolish slavery and the Tibetan serfdom system of unpaid labor. They eliminated the many crushing taxes, started work projects, and greatly reduced unemployment and beggary. They established secular schools, thereby breaking the educational monopoly of the monasteries. And they constructed running water and electrical systems in Lhasa.32
Heinrich Harrer (later revealed to have been a sergeant in Hitler’s SS) wrote a bestseller about his experiences in Tibet that was made into a popular Hollywood movie. He reported that the Tibetans who resisted the Chinese “were predominantly nobles, semi-nobles and lamas; they were punished by being made to perform the lowliest tasks, such as laboring on roads and bridges. They were further humiliated by being made to clean up the city before the tourists arrived.” They also had to live in a camp originally reserved for beggars and vagrants--all of which Harrer treats as sure evidence of the dreadful nature of the Chinese occupation.33
By 1961, Chinese occupation authorities expropriated the landed estates owned by lords and lamas. They distributed many thousands of acres to tenant farmers and landless peasants, reorganizing them into hundreds of communes.. Herds once owned by nobility were turned over to collectives of poor shepherds. Improvements were made in the breeding of livestock, and new varieties of vegetables and new strains of wheat and barley were introduced, along with irrigation improvements, all of which reportedly led to an increase in agrarian production.34
Many peasants remained as religious as ever, giving alms to the clergy. But monks who had been coned as children into the religious orders were now free to renounce the monastic life, and thousands did, especially the younger ones. The remaining clergy lived on modest government stipends and extra income earned by officiating at prayer services, weddings, and funerals.35
Both the Dalai Lama and his advisor and youngest brother, Tendzin Choegyal, claimed that “more than 1.2 million Tibetans are dead as a result of the Chinese occupation.”36 The official 1953 census--six years before the Chinese crackdown--recorded the entire population residing in Tibet at 1,274,000.37 Other census counts put the population within Tibet at about two million. If the Chinese killed 1.2 million in the early 1960s then almost all of Tibet, would have been depopulated, transformed into a killing field dotted with death camps and mass graves--of which we have no evidence. The thinly distributed Chinese force in Tibet could not have rounded up, hunted down, and exterminated that many people even if it had spent all its time doing nothing else.
Chinese authorities claim to have put an end to floggings, mutilations, and amputations as a form of criminal punishment. They themselves, however, have been charged with acts of brutality by exile Tibetans. The authorities do admit to “mistakes,” particularly during the 1966-76 Cultural Revolution when the persecution of religious beliefs reached a high tide in both China and Tibet. After the uprising in the late 1950s, thousands of Tibetans were incarcerated. During the Great Leap Forward, forced collectivization and grain farming were imposed on the Tibetan peasantry, sometimes with disastrous effect on production. In the late 1970s, China began relaxing controls “and tried to undo some of the damage wrought during the previous two decades.”38
In 1980, the Chinese government initiated reforms reportedly designed to grant Tibet a greater degree of self-rule and self-administration. Tibetans would now be allowed to cultivate private plots, sell their harvest surpluses, decide for themselves what crops to grow, and keep yaks and sheep. Communication with the outside world was again permitted, and frontier controls were eased to permit some Tibetans to visit exiled relatives in India and Nepal.39 By the 1980s many of the principal lamas had begun to shuttle back and forth between China and the exile communities abroad, “restoring their monasteries in Tibet and helping to revitalize Buddhism there.”40
As of 2007 Tibetan Buddhism was still practiced widely and tolerated by officialdom. Religious pilgrimages and other standard forms of worship were allowed but within limits. All monks and nuns had to sign a loyalty pledge that they would not use their religious position to foment secession or dissent. And displaying photos of the Dalai Lama was declared illegal.41
In the 1990s, the Han, the ethnic group comprising over 95 percent of China’s immense population, began moving in substantial numbers into Tibet. On the streets of Lhasa and Shigatse, signs of Han colonization are readily visible. Chinese run the factories and many of the shops and vending stalls. Tall office buildings and large shopping centers have been built with funds that might have been better spent on water treatment plants and housing. Chinese cadres in Tibet too often view their Tibetan neighbors as backward and lazy, in need of economic development and “patriotic education.” During the 1990s Tibetan government employees suspected of harboring nationalist sympathies were purged from office, and campaigns were once again launched to discredit the Dalai Lama. Individual Tibetans reportedly were subjected to arrest, imprisonment, and forced labor for carrying out separatist activities and engaging in “political subversion.” Some were held in administrative detention without adequate food, water, and blankets, subjected to threats, beatings, and other mistreatment.42
Tibetan history, culture, and certainly religion are slighted in schools. Teaching materials, though translated into Tibetan, focus mainly on Chinese history and culture. Chinese family planning regulations allow a three-child limit for Tibetan families. (There is only a one-child limit for Han families throughout China, and a two-child limit for rural Han families whose first child is a girl.) If a Tibetan couple goes over the three-child limit, the excess children can be denied subsidized daycare, health care, housing, and education. These penalties have been enforced irregularly and vary by district.43 None of these child services, it should be noted, were available to Tibetans before the Chinese takeover.
For the rich lamas and secular lords, the Communist intervention was an unmitigated calamity. Most of them fled abroad, as did the Dalai Lama himself, who was assisted in his flight by the CIA. Some discovered to their horror that they would have to work for a living. Many, however, escaped that fate. Throughout the 1960s, the Tibetan exile community was secretly pocketing $1.7 million a year from the CIA, according to documents released by the State Department in 1998. Once this fact was publicized, the Dalai Lama’s organization itself issued a statement admitting that it had received millions of dollars from the CIA during the 1960s to send armed squads of exiles into Tibet to undermine the Maoist revolution. The Dalai Lama's annual payment from the CIA was $186,000. Indian intelligence also financed both him and other Tibetan exiles. He has refused to say whether he or his brothers worked for the CIA. The agency has also declined to comment.44
In 1995, the News & Observer of Raleigh, North Carolina, carried a frontpage color photograph of the Dalai Lama being embraced by the reactionary Republican senator Jesse Helms, under the headline “Buddhist Captivates Hero of Religious Right.”45 In April 1999, along with Margaret Thatcher, Pope John Paul II, and the first George Bush, the Dalai Lama called upon the British government to release Augusto Pinochet, the former fascist dictator of Chile and a longtime CIA client who was visiting England. The Dalai Lama urged that Pinochet not be forced to go to Spain where he was wanted to stand trial for crimes against humanity.
Into the twenty-first century, via the National Endowment for Democracy and other conduits that are more respectable sounding than the CIA, the U.S. Congress continued to allocate an annual $2 million to Tibetans in India, with additional millions for “democracy activities” within the Tibetan exile community. In addition to these funds, the Dalai Lama received money from financier George Soros.46
Whatever the Dalai Lama’s associations with the CIA and various reactionaries, he did speak often of peace, love, and nonviolence. He himself really cannot be blamed for the abuses of Tibet’s ancien régime, having been but 25 years old when he fled into exile. In a 1994 interview, he went on record as favoring the building of schools and roads in his country. He said the corvée (forced unpaid serf labor) and certain taxes imposed on the peasants were “extremely bad.” And he disliked the way people were saddled with old debts sometimes passed down from generation to generation.47During the half century of living in the western world, he had embraced concepts such as human rights and religious freedom, ideas largely unknown in old Tibet. He even proposed democracy for Tibet, featuring a written constitution and a representative assembly.48
In 1996, the Dalai Lama issued a statement that must have had an unsettling effect on the exile community. It read in part: “Marxism is founded on moral principles, while capitalism is concerned only with gain and profitability.” Marxism fosters “the equitable utilization of the means of production” and cares about “the fate of the working classes” and “the victims of . . . exploitation. For those reasons the system appeals to me, and . . . I think of myself as half-Marxist, half-Buddhist.49
But he also sent a reassuring message to “those who live in abundance”: “It is a good thing to be rich... Those are the fruits for deserving actions, the proof that they have been generous in the past.” And to the poor he offers this admonition: “There is no good reason to become bitter and rebel against those who have property and fortune... It is better to develop a positive attitude.”50
In 2005 the Dalai Lama signed a widely advertised statement along with ten other Nobel Laureates supporting the “inalienable and fundamental human right” of working people throughout the world to form labor unions to protect their interests, in accordance with the United Nations’ Universal Declaration of Human Rights. In many countries “this fundamental right is poorly protected and in some it is explicitly banned or brutally suppressed,” the statement read. Burma, China, Colombia, Bosnia, and a few other countries were singled out as among the worst offenders. Even the United States “fails to adequately protect workers’ rights to form unions and bargain collectively. Millions of U.S. workers lack any legal protection to form unions….”51
The Dalai Lama also gave full support to removing the ingrained traditional obstacles that have kept Tibetan nuns from receiving an education. Upon arriving in exile, few nuns could read or write. In Tibet their activities had been devoted to daylong periods of prayer and chants. But in northern India they now began reading Buddhist philosophy and engaging in theological study and debate, activities that in old Tibet had been open only to monks.52
In November 2005 the Dalai Lama spoke at Stanford University on “The Heart of Nonviolence,” but stopped short of a blanket condemnation of all violence. Violent actions that are committed in order to reduce future suffering are not to be condemned, he said, citing World War II as an example of a worthy effort to protect democracy. What of the four years of carnage and mass destruction in Iraq, a war condemned by most of the world—even by a conservative pope--as a blatant violation of international law and a crime against humanity? The Dalai Lama was undecided: “The Iraq war—it’s too early to say, right or wrong.”53 Earlier he had voiced support for the U.S. military intervention against Yugoslavia and, later on, the U.S. military intervention into Afghanistan.54
III. Exit Feudal Theocracy
As the Shangri-La myth would have it, in old Tibet the people lived in contented and tranquil symbiosis with their monastic and secular lords. Rich lamas and poor monks, wealthy landlords and impoverished serfs were all bonded together, mutually sustained by the comforting balm of a deeply spiritual and pacific culture.
One is reminded of the idealized image of feudal Europe presented by latter-day conservative Catholics such as G. K. Chesterton and Hilaire Belloc. For them, medieval Christendom was a world of contented peasants living in the secure embrace of their Church, under the more or less benign protection of their lords.55 Again we are invited to accept a particular culture in its idealized form divorced from its murky material history. This means accepting it as presented by its favored class, by those who profited most from it. The Shangri-La image of Tibet bears no more resemblance to historic actuality than does the pastoral image of medieval Europe.
Seen in all its grim realities, old Tibet confirms the view I expressed in an earlier book, namely that culture is anything but neutral. Culture can operate as a legitimating cover for a host of grave injustices, benefiting a privileged portion of society at great cost to the rest.56 In theocratic feudal Tibet, ruling interests manipulated the traditional culture to fortify their own wealth and power. The theocracy equated rebellious thought and action with satanic influence. It propagated the general presumption of landlord superiority and peasant unworthiness. The rich were represented as deserving their good life, and the lowly poor as deserving their mean existence, all codified in teachings about the karmic residue of virtue and vice accumulated from past lives, presented as part of God’s will.
Were the more affluent lamas just hypocrites who preached one thing and secretly believed another? More likely they were genuinely attached to those beliefs that brought such good results for them. That their theology so perfectly supported their material privileges only strengthened the sincerity with which it was embraced.
It might be said that we denizens of the modern secular world cannot grasp the equations of happiness and pain, contentment and custom, that characterize more traditionally spiritual societies. This is probably true, and it may explain why some of us idealize such societies. But still, a gouged eye is a gouged eye; a flogging is a flogging; and the grinding exploitation of serfs and slaves is a brutal class injustice whatever its cultural wrapping. There is a difference between a spiritual bond and human bondage, even when both exist side by side
Many ordinary Tibetans want the Dalai Lama back in their country, but it appears that relatively few want a return to the social order he represented. A 1999 story in the Washington Post notes that the Dalai Lama continues to be revered in Tibet, but
. . . few Tibetans would welcome a return of the corrupt aristocratic clans that fled with him in 1959 and that comprise the bulk of his advisers. Many Tibetan farmers, for example, have no interest in surrendering the land they gained during China’s land reform to the clans. Tibet’s former slaves say they, too, don’t want their former masters to return to power. “I’ve already lived that life once before,” said Wangchuk, a 67-year-old former slave who was wearing his best clothes for his yearly pilgrimage to Shigatse, one of the holiest sites of Tibetan Buddhism. He said he worshipped the Dalai Lama, but added, “I may not be free under Chinese communism, but I am better off than when I was a slave.”57
It should be noted that the Dalai Lama is not the only highly placed lama chosen in childhood as a reincarnation. One or another reincarnate lama or tulku--a spiritual teacher of special purity elected to be reborn again and again--can be found presiding over most major monasteries. The tulku system is unique to Tibetan Buddhism. Scores of Tibetan lamas claim to be reincarnate tulkus.
The very first tulku was a lama known as the Karmapa who appeared nearly three centuries before the first Dalai Lama. The Karmapa is leader of a Tibetan Buddhist tradition known as the Karma Kagyu. The rise of the Gelugpa sect headed by the Dalai Lama led to a politico-religious rivalry with the Kagyu that has lasted five hundred years and continues to play itself out within the Tibetan exile community today. That the Kagyu sect has grown famously, opening some six hundred new centers around the world in the last thirty-five years, has not helped the situation.
The search for a tulku, Erik Curren reminds us, has not always been conducted in that purely spiritual mode portrayed in certain Hollywood films. “Sometimes monastic officials wanted a child from a powerful local noble family to give the cloister more political clout. Other times they wanted a child from a lower-class family who would have little leverage to influence the child’s upbringing.” On other occasions “a local warlord, the Chinese emperor or even the Dalai Lama’s government in Lhasa might [have tried] to impose its choice of tulku on a monastery for political reasons.”58
Such may have been the case in the selection of the 17th Karmapa, whose monastery-in-exile is situated in Rumtek, in the Indian state of Sikkim. In 1993 the monks of the Karma Kagyu tradition had a candidate of their own choice. The Dalai Lama, along with several dissenting Karma Kagyu leaders (and with the support of the Chinese government!) backed a different boy. The Kagyu monks charged that the Dalai Lama had overstepped his authority in attempting to select a leader for their sect. “Neither his political role nor his position as a lama in his own Gelugpa tradition entitled him to choose the Karmapa, who is a leader of a different tradition…”59 As one of the Kagyu leaders insisted, “Dharma is about thinking for yourself. It is not about automatically following a teacher in all things, no matter how respected that teacher may be. More than anyone else, Buddhists should respect other people’s rights—their human rights and their religious freedom.”60
What followed was a dozen years of conflict in the Tibetan exile community, punctuated by intermittent riots, intimidation, physical attacks, blacklisting, police harassment, litigation, official corruption, and the looting and undermining of the Karmapa’s monastery in Rumtek by supporters of the Gelugpa faction. All this has caused at least one western devotee to wonder if the years of exile were not hastening the moral corrosion of Tibetan Buddhism.61
What is clear is that not all Tibetan Buddhists accept the Dalai Lama as their theological and spiritual mentor. Though he is referred to as the “spiritual leader of Tibet,” many see this title as little more than a formality. It does not give him authority over the four religious schools of Tibet other than his own, “just as calling the U.S. president the ‘leader of the free world’ gives him no role in governing France or Germany.”62
Not all Tibetan exiles are enamoured of the old Shangri-La theocracy. Kim Lewis, who studied healing methods with a Buddhist monk in Berkeley, California, had occasion to talk at length with more than a dozen Tibetan women who lived in the monk’s building. When she asked how they felt about returning to their homeland, the sentiment was unanimously negative. At first, Lewis assumed that their reluctance had to do with the Chinese occupation, but they quickly informed her otherwise. They said they were extremely grateful “not to have to marry 4 or 5 men, be pregnant almost all the time,” or deal with sexually transmitted diseases contacted from a straying husband. The younger women “were delighted to be getting an education, wanted absolutely nothing to do with any religion, and wondered why Americans were so naïve [about Tibet].”63
The women interviewed by Lewis recounted stories of their grandmothers’ ordeals with monks who used them as “wisdom consorts.” By sleeping with the monks, the grandmothers were told, they gained “the means to enlightenment” -- after all, the Buddha himself had to be with a woman to reach enlightenment.
The women also mentioned the “rampant” sex that the supposedly spiritual and abstemious monks practiced with each other in the Gelugpa sect. The women who were mothers spoke bitterly about the monastery’s confiscation of their young boys in Tibet. They claimed that when a boy cried for his mother, he would be told “Why do you cry for her, she gave you up--she's just a woman.”
The monks who were granted political asylum in California applied for public assistance. Lewis, herself a devotee for a time, assisted with the paperwork. She observes that they continue to receive government checks amounting to $550 to $700 per month along with Medicare. In addition, the monks reside rent free in nicely furnished apartments. “They pay no utilities, have free access to the Internet on computers provided for them, along with fax machines, free cell and home phones and cable TV.”
They also receive a monthly payment from their order, along with contributions and dues from their American followers. Some devotees eagerly carry out chores for the monks, including grocery shopping and cleaning their apartments and toilets. These same holy men, Lewis remarks, “have no problem criticizing Americans for their ‘obsession with material things.’”64
To welcome the end of the old feudal theocracy in Tibet is not to applaud everything about Chinese rule in that country. This point is seldom understood by today’s Shangri-La believers in the West. The converse is also true: To denounce the Chinese occupation does not mean we have to romanticize the former feudal régime. Tibetans deserve to be perceived as actual people, not perfected spiritualists or innocent political symbols. “To idealize them,” notes Ma Jian, a dissident Chinese traveler to Tibet (now living in Britain), “is to deny them their humanity.”65
One common complaint among Buddhist followers in the West is that Tibet’s religious culture is being undermined by the Chinese occupation. To some extent this seems to be the case. Many of the monasteries are closed, and much of the theocracy seems to have passed into history. Whether Chinese rule has brought betterment or disaster is not the central issue here. The question is what kind of country was old Tibet. What I am disputing is the supposedly pristine spiritual nature of that pre-invasion culture. We can advocate religious freedom and independence for a new Tibet without having to embrace the mythology about old Tibet. Tibetan feudalism was cloaked in Buddhism, but the two are not to be equated. In reality, old Tibet was not a Paradise Lost. It was a retrograde repressive theocracy of extreme privilege and poverty, a long way from Shangri-La.
Finally, let it be said that if Tibet’s future is to be positioned somewhere within China’s emerging free-market paradise, then this does not bode well for the Tibetans. China boasts a dazzling 8 percent economic growth rate and is emerging as one of the world’s greatest industrial powers. But with economic growth has come an ever deepening gulf between rich and poor. Most Chinese live close to the poverty level or well under it, while a small group of newly brooded capitalists profit hugely in collusion with shady officials. Regional bureaucrats milk the country dry, extorting graft from the populace and looting local treasuries. Land grabbing in cities and countryside by avaricious developers and corrupt officials at the expense of the populace are almost everyday occurrences. Tens of thousands of grassroot protests and disturbances have erupted across the country, usually to be met with unforgiving police force. Corruption is so prevalent, reaching into so many places, that even the normally complacent national leadership was forced to take notice and began moving against it in late 2006.
Workers in China who try to organize labor unions in the corporate dominated “business zones” risk losing their jobs or getting beaten and imprisoned. Millions of business zone workers toil twelve-hour days at subsistence wages. With the health care system now being privatized, free or affordable medical treatment is no longer available for millions. Men have tramped into the cities in search of work, leaving an increasingly impoverished countryside populated by women, children, and the elderly. The suicide rate has increased dramatically, especially among women.66
China’s natural environment is sadly polluted. Most of its fabled rivers and many lakes are dead, producing massive fish die-offs from the billions of tons of industrial emissions and untreated human waste dumped into them. Toxic effluents, including pesticides and herbicides, seep into ground water or directly into irrigation canals. Cancer rates in villages situated along waterways have skyrocketed a thousand-fold. Hundreds of millions of urban residents breathe air rated as dangerously unhealthy, contaminated by industrial growth and the recent addition of millions of automobiles. An estimated 400,000 die prematurely every year from air pollution. Government environmental agencies have no enforcement power to stop polluters, and generally the government ignores or denies such problems, concentrating instead on industrial growth.67
China’s own scientific establishment reports that unless greenhouse gases are curbed, the nation will face massive crop failures along with catastrophic food and water shortages in the years ahead. In 2006-2007 severe drought was already afflicting southwest China.68
If China is the great success story of speedy free market development, and is to be the model and inspiration for Tibet’s future, then old feudal Tibet indeed may start looking a lot better than it actually was.
Notes:
Mark Juergensmeyer, Terror in the Mind of God, (University of California Press, 2000), 6, 112-113, 157.
Kyong-Hwa Seok, "Korean Monk Gangs Battle for Temple Turf," San Francisco Examiner, 3 December 1998.
Los Angeles Times, February 25, 2006.
Dalai Lama quoted in Donald Lopez Jr., Prisoners of Shangri-La: Tibetan Buddhism and the West (Chicago and London: Chicago University Press, 1998), 205.
Erik D. Curren, Buddha's Not Smiling: Uncovering Corruption at the Heart of Tibetan Buddhism Today (Alaya Press 2005), 41.
Stuart Gelder and Roma Gelder, The Timely Rain: Travels in New Tibet (Monthly Review Press, 1964), 119, 123; and Melvyn C. Goldstein, The Snow Lion and the Dragon: China, Tibet, and the Dalai Lama (University of California Press, 1995), 6-16.
Curren, Buddha's Not Smiling, 50.
Stephen Bachelor, "Letting Daylight into Magic: The Life and Times of Dorje Shugden," Tricycle: The Buddhist Review, 7, Spring 1998. Bachelor discusses the sectarian fanaticism and doctrinal clashes that ill fit the Western portrait of Buddhism as a non-dogmatic and tolerant tradition.
Dhoring Tenzin Paljor, Autobiography, cited in Curren, Buddha's Not Smiling, 8.
Pradyumna P. Karan, The Changing Face of Tibet: The Impact of Chinese Communist Ideology on the Landscape (Lexington, Kentucky: University Press of Kentucky, 1976), 64.
See Gary Wilson's report in Worker's World, 6 February 1997.
Gelder and Gelder, The Timely Rain, 62 and 174.
As skeptically noted by Lopez, Prisoners of Shangri-La, 9.
Melvyn Goldstein, William Siebenschuh, and Tashì-Tsering, The Struggle for Modern Tibet: The Autobiography of Tashì-Tsering (Armonk, N.Y.: M.E. Sharpe, 1997).
Gelder and Gelder, The Timely Rain, 110.
Melvyn C. Goldstein, A History of Modern Tibet 1913-1951 (Berkeley: University of California Press, 1989), 5 and passim.
Anna Louise Strong, Tibetan Interviews (Peking: New World Press, 1959), 15, 19-21, 24.
Quoted in Strong, Tibetan Interviews, 25.
Strong, Tibetan Interviews, 31.
Gelder and Gelder, The Timely Rain, 175-176; and Strong, Tibetan Interviews, 25-26.
Gelder and Gelder, The Timely Rain, 113.
A. Tom Grunfeld, The Making of Modern Tibet rev. ed. (Armonk, N.Y. and London: 1996), 9 and 7-33 for a general discussion of feudal Tibet; see also Felix Greene, A Curtain of Ignorance (Garden City, N.Y.: Doubleday, 1961), 241-249; Goldstein, A History of Modern Tibet, 3-5; and Lopez, Prisoners of Shangri-La, passim.
Strong, Tibetan Interviews, 91-96.
Waddell, Landon, O'Connor, and Chapman are quoted in Gelder and Gelder, The Timely Rain, 123-125.
Goldstein, The Snow Lion and the Dragon, 52.
Heinrich Harrer, Return to Tibet (New York: Schocken, 1985), 29.
See Kenneth Conboy and James Morrison, The CIA's Secret War in Tibet (Lawrence, Kansas: University of Kansas Press, 2002); and William Leary, "Secret Mission to Tibet," Air & Space, December 1997/January 1998.
On the CIA's links to the Dalai Lama and his family and entourage, see Loren Coleman, Tom Slick and the Search for the Yeti (London: Faber and Faber, 1989).
Leary, "Secret Mission to Tibet."?br>
Hugh Deane, "The Cold War in Tibet,"?CovertAction Quarterly (Winter 1987).
George Ginsburg and Michael Mathos Communist China and Tibet (1964), quoted in Deane, "The Cold War in Tibet." Deane notes that author Bina Roy reached a similar conclusion.
See Greene, A Curtain of Ignorance, 248 and passim; and Grunfeld, The Making of Modern Tibet, passim.
Harrer, Return to Tibet, 54.
Karan, The Changing Face of Tibet, 36-38, 41, 57-58; London Times, 4 July 1966.
Gelder and Gelder, The Timely Rain, 29 and 47-48.
Tendzin Choegyal, "The Truth about Tibet," Imprimis (publication of Hillsdale College, Michigan), April 1999.
Karan, The Changing Face of Tibet, 52-53.
Elaine Kurtenbach, Associate Press report, 12 February 1998.
Goldstein, The Snow Lion and the Dragon, 47-48.
Curren, Buddha's Not Smiling, 8.
San Francisco Chonicle, 9 January 2007.
Report by the International Committee of Lawyers for Tibet, A Generation in Peril (Berkeley Calif.: 2001), passim.
International Committee of Lawyers for Tibet, A Generation in Peril, 66-68, 98.
im Mann, "CIA Gave Aid to Tibetan Exiles in '60s, Files Show,"?Los Angeles Times, 15 September 1998; and New York Times, 1 October, 1998.
News & Observer, 6 September 1995, cited in Lopez, Prisoners of Shangri-La, 3.
Tendzin Choegyal, "The Truth about Tibet."?br>
The Dalai Lama in Marianne Dresser (ed.), Beyond Dogma: Dialogues and Discourses (Berkeley, Calif.: North Atlantic Books, 1996)
These comments are from a book of the Dalai Lama's writings quoted in Nikolai Thyssen, "Oceaner af onkel Tom," Dagbladet Information, 29 December 2003, (translated for me by Julius Wilm). Thyssen's review (in Danish) can be found at http://www.information.dk/Indgang/VisArkiv.dna?pArtNo=20031229154141.txt.
"A Global Call for Human Rights in the Workplace,"?New York Times, 6 December 2005.
San Francisco Chronicle, 14 January 2007.
San Francisco Chronicle, 5 November 2005.
Times of India 13 October 2000; Samantha Conti's report, Reuter, 17 June 1994; Amitabh Pal, "The Dalai Lama Interview," Progressive, January 2006.
The Gelders draw this comparison, The Timely Rain, 64.
Michael Parenti, The Culture Struggle (Seven Stories, 2006).
John Pomfret, "Tibet Caught in China's Web,?quot; Washington Post, 23 July 1999.
Curren, Buddha's Not Smiling, 3.
Curren, Buddha's Not Smiling, 13 and 138.
Curren, Buddha's Not Smiling, 21.
Curren, Buddha's Not Smiling, passim. For books that are favorable toward the Karmapa appointed by the Dalai Lama's faction, see Lea Terhune, Karmapa of Tibet: The Politics of Reincarnation (Wisdom Publications, 2004); Gaby Naher, Wrestling the Dragon (Rider 2004); Mick Brown, The Dance of 17 Lives (Bloomsbury 2004).
Erik Curren, "Not So Easy to Say Who is Karmapa," correspondence, 22 August 2005, www.buddhistchannel.tv/index.php?id=22.1577,0,0,1,0.
Kim Lewis, correspondence to me, 15 July 2004.
Kim Lewis, correspondence to me, 16 July 2004.
Ma Jian, Stick Out Your Tongue (Farrar, Straus & Giroux, 2006).
See the PBS documentary, China from the Inside, January 2007, KQED.PBS.org/kqed/chinanside.
San Francisco Chronicle, 9 January 2007.
"China: Global Warming to Cause Food Shortages,"?People's Weekly World, 13 January 2007
bskscha 发表评论于
Someone please post web site, email address, fax, or phone number of CNN/ABS/NBC/CBS/FOX/BBC? Email address is probably the best, as we can easily copy and paste to send.
It makes much more noise if we can send this letter to them individually from each reader. Comments here are reviewed only by Chinese. We should make our voice heard outside. It is not very useful to comment only here inside wenxuecity.
回复美男玉米的评论:Too bad. How do you know I believe Hollywood movies? Actually, I have no time for it because I need to survive. Another curious question. Do you think Canadian will support the independence of Quebec?
I attach a letter from an American in response to a Free Tibet message. The source I cannot verify--we will have to judge by style and vocabulary I guess :). I apologize for swamping your mailbox--and this shan't happen so often!
I have reservations about this writer's optimism: the lack of transparent environmental assessment for the BJ-Tibet railroad, the clumsy and sometimes heavyhanded patriotic education campaigns by which I am sure many crass local bosses incur legitimate resistance. The government's policies have stunted cultural development across the board for both Han and Tibetan groups, and I could see no solution to that but some general assurances of intellectual and press freedom. I worry about the view on 'progressive' history, but thought it informative to us because many Han Chinese have similarly benign but top-down-type view on minorities.
But I think he did outline some intricacies of the problem from an angle I myself am not familiar with. I also wish there were a more accurate timeline about what happened within Tibet in the past month, but again quoting anybody doesn't seem to work since neither side trusts the other side's account now.
So the following is just my own inconsequential thoughts on the question of Tibet in general, please stop here if you are not interested---And enjoy your weekend!
* * *
First my normative cards on the table: Over all, my position isn't unlike Marx when he said the idea solution to the 'Jewish Question' will require the solution to the 'human question', i.e., ideally, the Tibetans will achieve their democratic aspirations together with Han Chinese, Muslims, and others in China. Then difficult, cantankerous negotiations can begin like those that took place in Quebec, in Catalonia, and in Tamir, between legitimate central government and legitimate local representatives, with normal assurances of democracy. This ensures better chances of justice I think both between groups and within the minority groups.
I have two occupational interests too. Empirically as a student of political economy, I would love to know more about the organization and composition of the exile government--funding, religious and political power, family background, education, etc.
Generally we know the government is dominated by descendents of 4 large upper-class clans from the pre-1949 era (the Mediccis came to mind for a minute when I looked at the governing structure of Tibet pre-1949), understably so for a government in exile. But I do not agree with radical pro-Chinese groups who in their rage claim children of plantation slaveowners are potential slaveowners: From an ethical point of view they deserve to be judged only on their actions, declared intentions, and real and potential consequences thereof.
Distinctions might be necessary given what we know about group dynamics and logic of social movements: Some leaders of larger pro-Tibetan groups did call for restraint before San Fransisco, while other smaller fringe organizations, such as the 'American-Burmese Democratic Allliance' (?), which I guess has claims for Burmese politics, call for 'direct action'.
But above all, as a Chinese as well as a student in this field, I would love to hear from the strange silent majority: the majority of the Tibetans living within China, the clerks, the workers, the shopowners, the school teachers, including friends and families, mothers and children of those very few who burnt and destroyed, those who later turned themselves in to the authorities, those who helped and sheltered. Are their claims the same as we heard from the protests? Are their claims the same in March as in the two decades before,or as in the weeks after?
Ironically, of course, the system doesn't allow the kind of general survey that might reveal opinions that are not necessarily bad for itself. But even if it did--would anybody here take the results seriously? This year we saw two interesting (semi-) authoritarian successions. Looking back at their terms, both Putin and Castro said, 'I am exhausted'. Students of similar regimes might feel their pain.
All in all, I just don't know enough, yet, to say whether the ideal I opened this letter with, the one I believe in different variations doesn't look too wild to many fellow Han or other Chinese, has a real chance. I just don't know enough yet to claim what should be the shape of justice in Tibet, and how we find and interprete voices of those who do. My consolation is I don't think many others know enough either. My trepidation is their causes don't take doubts well.
With very springy regards,
XXX
toknowbothsides 发表评论于
To my understanding, China is on the way(though still a long way to go) to biuld a lawful society. It had no laws, high qualified judges, lawyers, in the past. I am glad to see that is changing.
In a lawful society, any violence should be prohibited, people should learn to respect others' rights. Government has the responsibilities to stop any violence, to protect people and their properties. This is exactly what had happened in France a little while ago.
I support "Yxxxxxxx". We need to hear both sides. It is frustrating that the "free media" only provide one side of story. I believe both sides of the story should be thoroughly exposed. So average americans/people who are not interested in this matter, yet are critical in voting for their political representives, can understand this issue better.
李宏志 发表评论于
回复wxcdave的评论:
我在美国“干”你的娘(共产党)。
shadow'smom 发表评论于
谢谢你的好文,也感谢你的先生。坚决支持他的观点!
美男玉米 发表评论于
CuriousChimpanzee:
To your great disappointment again, I do know the real history of Mexico. I have a word for you:
Go find the turth in history, not in media. (If you really belived Hollywood movies, how can I believe you have critical thinking?)
xmugg 发表评论于
Very very very very good letter!!! I think it is not pro-communist or pro-tibet, but really truthful. Thank you. Very smart and nice German!
CuriousChimpanzee 发表评论于
回复美男玉米的评论: If let the Mexican vote, do you think California, Arizona, Texas & New Mexico will belong to which country? If you don't know the history of these states, go google.
gryphon 发表评论于
回复美男玉米的评论:
Good for you. You just expressed the opinion of the majority of oversea Chinese.
May I reply on behalf of the brave lady and her husband with sense of justice?
If you are simply naive, it is a pitty that you feel so.
If you ally yourself with the liars and refuse to critially think when facing the many facts, isn't it a pride to be shamed by you?
Confuscius says: 听其言,观其行。
Do you know what he has been promoiting for? The large area covering many parts of Gan Su, QIng Hai and Si Chuan. And rule by him and Tibetans? Do you know if the many other minorities agree or not? I tell you, I contacted many minoriteis, most of them don't like those aggressive Tibetans represented by the rioters. So before ask Han, ask other minorities first.
美男玉米 发表评论于
李宏志:
"搂主如此“爱国”,竟也热衷于扛“洋炮”呢??? 虚伪!"
--please tell me who is 当代的义和团?
"should there be a democratic vote in tibet about indepence motion and i bet you 99% will vote yes, just like if asked shanghainess to vote to be part of us or china, 99% would vote in favor of us.
just like 99% of you here are not in china.........tell me if i am wrong...."
In your dream! How much do you know about the majority Tibetans in China? Do you know hoe much the appreciated the communist party (even though I have other opinions about the party, but I have to respect the fact) for giving them back the land, the freedom to live by their own will, the doctors who gave the mhealth, the electricities, the clean water, the road they can do business with people, the privilaged beneficial policies special to minorities including all Tibetans, and all the infrastructures? They say they thank communicst party more than 1000 times for all these. The only complaint they have is that they feel their life style and young generations are too much 'Hanized', by which actually they are refering to modernized with more like western cultures such as blun jeans, coko cola, pop music. They thought these are Han culture, because today's China is indeed very much westenized. just like these Tibetans claim they are Hanized, can we also claim that China is westernized? But isn't that you are promoting for China? Then how do you see Tibetan being Hanized? Because it is the fact that they like all other minoirties in China do have the freedom of religion and their cultural heritages are better preserved with the help of all other people in China, mostly Hans.
Don't be too naive, too. Should there be a democratic vote in China about Taiwan, the civil war would have resumed long time ago.
Again, China's gevernment is no perfect, it has a long way to go. But I think we should be objective to fact China today and relate back to history. And all Tibetan issues are no exception. Tibet's situation has always be the same as the rest of China, if not better with all the voluntary support from all over the country. And I know since the 80s, and especially 90s and 00's, all China has made huge improvement towards the right direction. Tibet witness the same change.
IT is easy to tell what critiques or 关切 are sincere, positive and constructive, and what critiques or 关切 are simply the excuses to vent out the long-pented frustraion over China's raising based on the dark psycho of superiority and self-righteous.
If you are really willing to discuss, check this link:
Driving Alone through Regions Inhabited by Ethnic Tibetans after the Riot
http://www.517sc.com/bbs/dispbbs.asp?boardid=14&replyid=1674908&id=267963&page=1&skin=0&Star=1
http://themodernchina.wordpress.com/2008/04/10/driving-alone-the-riot/
--with English Introduction
"中国人之间用中文交流更实在。"
--now you think you are a Chinese? I am an American Chinese. I just speak for truth.
1)谁告诉你西藏以前是农奴制,你知道“农奴制”一词是怎么来的吗?
--what books did you read?
2)你看过达赖喇嘛的书吗?你对达赖喇嘛思想有多了解?你对非暴力思想有多了解?
--Which do you think is more improtant? Saying or doing? To your disappointment, I know Gan Di and Martin Luther King, and Mother Teresa, not only what they say but also what theyu did.
3)为什么这么多西方人支持达赖喇嘛,可以说是一边倒地支持(当然排除这位德裔老公),难道仅仅用阴谋论可以解释?
--Of cause not all Dalai supporters know what they are doing. Al ot of them are jus tlike you--naive in terms of upholding human rights, freedom and democracy in the simplest form without any dielectic thinking, which should be a tradition of western civilization since Socrates. It is not your fault to be naive. It is your fault to be lacking of independant thinking even when facing so many facts and truth.
Please tell me the difference between flu and right?
If you don't understand this, how can you claim to be independant thinking (actually, critical thinking)?
多想想,不要仅仅做一个当代的义和团。"
and ladies and gentlement, go to baidu.com news windown, type in "torch relay", 3 pages of news, none of them mentioned discruption to the torch relay. what a peaceful and wonderful atmosphere the chinese government has created inside china.................................... conclusion: only a democratically elected capable and strong government will be able to bring the chinese to the top of the world.............we are not yet there.....
西湖歌舞 发表评论于
谢谢,写的真是太好了,感觉甚至比很多中国人的认识都要深刻得多。
smith34 发表评论于
should there be a democratic vote in tibet about indepence motion and i bet you 99% will vote yes, just like if asked shanghainess to vote to be part of us or china, 99% would vote in favor of us.
just like 99% of you here are not in china.........tell me if i am wrong....
达赖dalai is only a little soldier of cia, its the muscle wrestling between 8 western countries against middle kingdom again..........now lets see how the current chinese leadship will do......
smith34 发表评论于
"女人乳房做的碗"? bro, how to do that?
smith34 发表评论于
certainly a lot comments here! pity when you guys get high blood pressure these days for the unsuccessful torch relay, some chinese government officers may be upset about the possiblities of making less pocket money because of possible boycott.
Hi, Still me. I was just interrupted by my family doctor.
Please let your friends as many as possible read the English article in the first link because it shows who is behind the Tibet turmoil---the US itself.
I'll try to send these two links to the European Commission and the European Parlarment. Due to my previous major, I still have contact with them.
天仇 发表评论于
你老公很牛,相信你对他的影响很大
谢谢
Deconinck 发表评论于
Hi,
We are almost the same age. I am in Belgium.
Please open this link and let your husband read this article. http://www.globalresearch.ca/index.php?context=va&aid=8625
By the way, do you or your husband can understand french? Here is another link, an interview of a Wersterner working in Tibet 3 years.
http://socio13.wordpress.com/2008/03/29/tibet-reponses-sur-lhistoire-la-religion-la-classe-des-moines-les-problemes-sociaux-la-repression-le-role-des-usa/
Ok, let's suppose that China had left Tibet alone with its slavery system and the Politic-Region Unity governement, it is actually very easy for China to do. But what would today's western world would be saying? what would you be saying? would you be praising that counter-civilization social system or would you condamn China for doing nothing, just like today the accusation for Burma issue? And what should China do according to Westerners standard? not only 有正当理由表达关切, but also has the absolute right to change it. like President Lincoln did to the sourth states in the civil war. Isn't this what should be expected from western's standard? But it is so ridiculous that when China did so and today these self-righteous people accuse China of depriving Tibetans of their human rights, culture and tradition.
It is easy to accuse people than doing it yourself.
Cihna still has a long way to go to reach to the general civilization standard matching to most of the western countries, this is true. But at the same time, we have to be objective to the huge improvement China has made towards this direction.
The probelms remain in Tibet is not typical of Tibet or Tibetans only. All China had experienced the worst time during the Cultural Revolution. Tibet as part of China is no exception. Even Confucious' home got damaged.
But things have greatly changed since 80s, and especially in the 90s and this century. Tibet's situation has been improving the same as the rest of China. To claim genocide and clutural destruction wis a completely lie. Basic statistics will show you the fact. And you ignore the majority of Tibetans in China and focus on a small group of the exciled Tibetans, is this indepedant thinking?
China has been changing? Did you change your mind-set? Did the west change the mind-set?
回复反共先丰的评论:Are you an America citizen? Are you even able to write your message in English? I am so sick of so many fake bastards who never can speak English either write English, they are just shameless saying they are AMERICAN!
回复nov11的评论:
support you.
china's human right, chinese decide!
by the way,
shame on p928! you are ignorant and naive!
老流氓 发表评论于
The letter was very objective and informative.
Thank you, and your husband!
生于七零年代 发表评论于
applaud and show my respect to your husband.
it is hard for white people who grew up circumstanced by distorted reports about CHINA to open their mind to react fairly.
you know, since i came to Germany three years ago, i have never seen any agreement with China on German newspaper and magzines, no matter how good China has done. all unjustice and biased reports. for the olympic flame relay in london and paris, you were not able to see any shots of china supporters on screens, but full of your eyes are protestors. this is what they are proud of "free media". what a shame!
美男玉米 发表评论于
p928
You assumed to much and still has the sense of superiority over Chinese capacity of independant thinking. I went throught June 4th tragedy in 89 at Tiananmen Square and has for a long time deemed western counties as the heaven of free speech and independant thinking. Now I realize no matter how you think independantly and how good your will is, there are somehing that cannot be changed even in this country, some deep-rooted bias, prejudice, sense of supriority and self-righteousness. Free speech doesn't mean everyone has open mind, fair stand, or good will. If you refuse, even the truth is facing directly at you, you can choose to ignore or get angry, of find other excuses. You seem to be one type of these kind of persons. I don't expect you to be able to change your mind to agree with me, but I feel the obligation to speak out what I think is truth and right so that more people will tell by themselves.
回复p928的评论:
If you say Chinese people cannot think independently, did you ever heard of 1989? Many people (including myself) was up against the government, with the risk of losing jobs, even lives.
如果你觉得西方的民主良药可以拯救中国,请问在过去的150年中,外国给中国带来些什麽东西?是鸦片,是南京大屠杀,是割地赔款,是”华人与狗不得进入“的告示,是经济封锁,是火烧圆明园。
问题的根本不在于民主人权, 而在于只有中国人才能解决中国人的问题。 这不是民族主义,而是理性的思考,是中国人一百多年的血泪教训。
gjhk 发表评论于
给你全家送上最美好的祝愿。
你老公真棒。希望他对你也很“棒”。
nov11 发表评论于
To p928:
"西方國家為中國老百姓爭取自由! 爭取人權!" Ha, what a big lie!
我们中国老百姓的自由人权我们中国老百姓自己争取,用不着西方国家来给我们争取!
DADI_2000 发表评论于
回复荒唐的评论:
个人认为:达赖喇嘛是最没有资格说人权的.几十年前,达赖喇嘛为农奴争取过人权吗?
美男玉米 发表评论于
4. dalai-lama-hero-in-western-world.html
cksun 发表评论于
Ding! It is wonderful! Thank you.
彼岸的灯火 发表评论于
顶,你老公真棒,向你们致敬!
Dr.Bo 发表评论于
Dear all my frends including Han chinese and Tibetans, as a tibet born han chinese,I believe that I know much more real story about tibetans and Han chinese. My parent had contribute almost their whole life to the health care of tibetans and they speak tibetan's language better than even Han chinese. As doctors,they saved thousands of the life of tibetans. The relationship between Tibetans and Han chinese have been as good as everyone in the same family. The most common words I hear from my tibetan friends is: "yemjera,ya:gu:sta:do" ( doctor is very good) (Sorry,I do not know How to write Tibetan but only remember their pronunciation.). I am so upset what those separatist have done rently in Tibet.The violence the seperatist done are really hurting every member in our nice family,and I definitely believe that the separatists are terrorist ( they actually are)since what they did in tibet are no different from the terrorist did to the twin tower in New York. And we, including Tibetans and Han chinese ,should unite together to fight against them.Also I believe that these terrorist are the real enemy of humanbeingin the earth.
pj 发表评论于
Agreed!
The most people in Western Countries are so naive that they are brain washed by Media.
Western Countries Media have Communist bias. They have very simple logic: Communism is evil, China is a communist Country, so China is evil. They don't know Communism is only the name in China. I think China is more Capitalism than USA nowadays.
AZ009 发表评论于
回复荒唐的评论:
If you have better knowledge about Tibet, please post it so we can learn from you. Mr. Y's posting shows his passion for Chinese and Tibetan people. Even if you don't agree with him, you don't have the right to attack their personality and character. If you think you represent human rights, let me tell you something: you have just violated the human right of their family. You are the one who needs to 把手摸着自己的良心问问自己
moonwalker123 发表评论于
How was your house in Shanghai? Hope the problem has been solved. Best wishes.
1. Driving Alone through Regions Inhabited by Ethnic Tibetans after the Riot
http://themodernchina.wordpress.com/2008/04/10/driving-alone-the-riot/
--with English Introduction
美男玉米 发表评论于
反共先丰and荒唐
Please click the following links. If you are still with consceince and sense of justice, you probably would at least put a doubt on what you always been told by western media or serious think the questions it is who that is brainwashed. I think you are not as naive as to draw a conclusion that since US is a country of free speech, people can never be brainwashed, and since China is ruled by communist party, people defending China must be brainwashed. If so, you are just a typical exanmple of how sturburn,naive, self-righteous and hypocrisy the people in this country can also be.
This 'either black or white' type of simple mind-set is indeed a typical of Cultural Revolution way of thinking.
AZ009 发表评论于
回复caoyuan的评论:
Agree to caoyuan. This is a political issue. So how do you solve a political issue? Answer: politically.
Example: in 1500s, immigrants from Europe arrived in north America, fought many battles with native Indians and established a country called United States of America. They also fought battles with the British Royal army, because this Indian land was initially claimed by the rulers of England. History tells us that if you can keep it, it's yours.
Now this same country, which was established on Indian soil, is telling China to give up Tibit? Tibet had been a part of China long before the European immigrants set their foot in America. Is that legitimate enough to say that Tibet is part of China?
Please note, Dalai Lama himself does NOT support Tibet independence in his own speech. Regardless of his intentions, no one has the legitimate claim of this territory other than the Chinese government.
Thank god that Germany still have just and honest people who are willing and dare to speak out loud to tell the truth about a developing country with different culture, belief, and system.
May I collect your husband's letter and pass to our local people and/or use for activities to tell truth about Tibet?
nov11 发表评论于
To Smith34:
Poor you! I feel so sorry for you. The one who has been totally brainwashed is YOU, because whenever you hear someone saying something different from what you hear from media, you would labeled him/her "brainwashed." Have you ever heard anything other than what is said in the Westen media? No! And you have lost your ability to think independently. This is why I say you are brainwashed.
Don't know if this is true. If it is, I think the guy does tell truth. The Chinese authorities have tried hard to develop Tibet, and has spent billion of dollars for this cause. The issue in Tibet is not economic, it is political, it is separism.
AZ009 发表评论于
回复smith34的评论:
you are the one who is brainwashed. How many times have you been to China?
I was protesting the Chinese government in 1989. After that I left China in 1991 totally disappointed about the Chinese government. From 2000 to 2008, I have made about a dozen trips to China, visiting many cities. As a native Chinese, I was completely surprised by the progress in all aspects of people's lives in China.
Now I am proud of the Chinese government, not because I am a Chinese, but for what the government has achieved in past decade.
Many people in western world knows very little about today's China and believes that the preion of "freedom" will improve China's affairs. You need to open up your brainwashed mind and listen to some ordinary people who knows what's really going on there.
回复ilovenz的评论:
Mr Y is expressing his own opinion. What evidence do you have to accuse him of taking sides?
Even if he were on the side of Beijing regime, so what? Does democracy and freedom equals anti-Beijing regime?
Mr. Y speaks with fact and reason. Many people talk about promoting democracy in China but at the same time they freely and irresponsibly accuse anyone who do not agree with them. I am glad that Chinese government is keeping this kind of "democracy" out of China.
As a Chinese citizen, I'd like to say that the so-called "freedom of speech" that some (I say some, not all) people trying to "give" to China is completely worthless.
Freedom of speech is not a universal silver bullet to solve all problems.
In the 1930s, when Nanjing city fell to Japanese hands, 300,000 civilian citizens were slaughtered. Would freedom of speech do them any good?
As a Chinese I do think our Communist Party has lots of room to improve. But I also know that the "freedom of speech" recipe precribed by western world will
not do China any good. Why? When China was invaded by foreign countries in the last century, did they give the Chinese any "freedom of speech"? They put up signs such as "Chinese and dogs are not allowed".
It is like someone just trashed my house and the next day he came back to tell me how to do home improvement.
敬礼!可爱的中华姐妹和您的夫君!Admire, the respectable sister and your husband!
To ilovenz: I think he knows better about Tibet and China than you do (if you are white people, if you are not a white then that's another different issue then as you do not want the fact regard to China) and he got an objective angle to see all matters. You should visit China and Tibet yourself to see and hear by your own.
One white collegue of mine he used to think China was a very undeveloped country with very quite negative impreesion about the cheating taxi drivers and everything from his visit to China 8 years ago. This time he went China on business trip together with me. He saw taxi driver paid according to meters and he saw wide rode and the friendly of local people. He said "Everything has been perfect! It seems that Beijing is unmatchable as a place to gather for good business and good fun, but of course the heart of the city are the people. So, thank you! Besides, if somebody would have told me that a place like Chateau Laffitte exists near Beijing, I would have had difficulties to believe it, but now I have no choice but to trust my own eyes."
I do not wish to persude you about what you belive. Something out there are ture and people know the fact will have their opionion.
罪有应得 发表评论于
现在幸灾乐祸的或是与中国政府有杀父之仇的人或是见不得穷人过年的人,作为正常的中国人应该为中国说话!
AZ009 发表评论于
回复yuan2的评论:
yuan2's comment is totally nonsense:
(1) you accuse other people without any fact or reason
(2) no one has stopped you from speaking. you are trashing other people's speech with absolutely no knowledge and reason.
(3) you are the kind of person who thinks that "democracy = you must agree with me"
to yuan2, 倒,“民主的精髓之一就是要允许别人讲话,容忍不同的意见" 你必须允许Mr Y说他自己所知的西藏, Mr Y不代表中国,难道他就没有权利说出真相吗?少来那一套,你自己不让别人说话还说什么民主的精髓, 别人一说公正话你就说是中宣部,你以为你是谁,民主自由之神?你不配,我说的是实话,你必须允许我说话。
ilovenz 发表评论于
your husband is a german-americans. so what? it only indicates your husband was standing on the side of beijing regime. it doesn't mean he was right or he knew tibet issues better than others.
me12 发表评论于
sounds like a very educated man with great acknowledgement.
props.