Showing posts with label Opinion. Show all posts
Showing posts with label Opinion. Show all posts

Thursday, February 19, 2009

Splittism Must Be Opposed!

High Peaks Pure Earth readers who follow news from Tibet closely know that 'Opposing Splittism' is one of the main campaigns in Tibet, here we found an interesting take on opposing splittism by a blogger named Kardzewa (dkar mdzes ba). We haven't translated the comments but the readers ask Who are the Splittists?



Splittism Must Be Opposed


All sentient beings desire happiness and don’t wish to suffer; this is human nature. Maintaining world peace, uniting the motherland, and establishing a harmonious society are the common desires of humankind. Ethnic unity is the root of all happiness, and ethnic splittism is the source of all undesirable tragedies. Opposing splittism is the highest responsibility of all thoughtful beings. Furthermore, like the Tibetan saying goes, “For thirty people there are thirty different ways of thinking”, because of different beliefs and values, the way of viewing splittism is also different. I think one cannot accuse people who pursue truth in taking responsibility for the future of their nationality and the motherland, have pride and loyalty for their nationality as solid as a rock, and have genuinely pure motivation for the religion and culture of their nationality, as splittists. For decades, those confused nomads, whose tears of sadness were held back, placing their hope in the future, having less than a first grade primary school education, never having been taught a single clause of the constitution and laws, for these people it becomes very necessary to give legal and religious education. Because they are also the “daughter of one mother”, raising them with love and kindness is the practice of good parents. Otherwise, accusing them of splittism for saying one wrong thing is not fair.

At the same time, many of our leaders and officials don’t study the thousands of years of history of the Tibetan people, don’t respect local customs and traditions, distort history and trample on faith. This is not how you find truth from facts. In fact, I think this is the destruction of harmony amongst the nationalities. Moreover, as Tibetan people study and respect Chinese language, I think our Chinese brothers, leaders, and officials in Tibetan areas should also study and appreciate Tibetan language. Otherwise, they are directly and indirectly prohibiting Tibetan language, which is like a lifeline to Tibetan people, by claiming that if Tibetan is spoken, Chinese people don’t understand and if Tibetan is written, leaders don’t know it. This is a source of frustration for Tibetan people who have a great love for our mother tongue. Speaking for myself, I used to work at a broadcasting and television work unit. At that time, I even created a Tibetan special programme. However, this was the first Tibetan programme, and after discussions between the work unit leader and the county leader, we were not able to broadcast it because if Tibetan was spoken, Chinese people would not be able to understand. Likewise, after promoting this year’s patriotic education, since all workers had to write reports of their thinking, all of us Tibetan language teachers wrote in Tibetan. However, the education office returned our reports: they said if they weren’t written in Chinese, the leaders wouldn’t understand them. It created a lot of meaningless problems for us. We said this was unreasonable and we insisted a lot. Yet, many of our well-intentioned coworkers advised us “Don’t do this. If you do this, you’ll be accused of being a splittist.” Even though I can say that the friends who gave this advice meant well, by all of us doing this, if we do not honour the words affirmed in the country’s constitution that say all nationalities have the right to study and use their own speech and writing, it will be difficult to realize scientific development and scientific ethnic unity of the nation.
Read Full Post>>>

Tuesday, January 27, 2009

Going Minzu

It’s quite common nowadays for words with Chinese origin to be incorporated into our daily English speaking lives – we think nothing of talking about feng shui, doing qi gong, eating tofu or cultivating our yin and yang properties. We need these words to describe things, or concepts, such as losing face, that are lacking in English language and culture. Now there’s one more word to add to the list, if the Chinese government were to have their way that is.

An email that High Peaks Pure Earth received on 10th December 2008 read innocently enough: “Dear Partners and Friends, We take it an honor to inform you that, the English name of our university has been changed from "the Central University of Nationalities" to "Minzu University of China" (MUC) since November 20th, 2008”.

English website of the newly re-named Minzu University of China.
Note the announcement of the namechange on the page.

To non-Chinese speakers, it sounds, frankly, quite horrible. Minzu. MUC, that's pronounced muck!!! What just happened?! And what on earth is a Minzu? According to British Google, Minzu is a “Chinese buffet restaurant and bar in Birmingham offering superb Chinese cuisine” Splendid! So a little introduction may be required here to enlighten us on this bizarre development.

High Peaks Pure Earth readers may be interested to know that this is the university’s third name change since its founding in 1941! What started in October 1941 as the Yan'an Institute of Nationalities, moved to Beijing in 1951 with the birth of the ‘new China’ and in 1993 was re-named the Central University for Nationalities. And now it’s called the Minzu University of China. In Chinese it has only ever had 2 names, 中央民族学院 (Zhongyang Minzu Xueyuan) and 中央民族大学 (Zhongyang Minzu Daxue). Very quickly, Zhongyang means Central, Minzu we will deal with later, Xueyuan means Institute or Academy and Daxue means University. In Tibetan, it has always been known as མི་རིགས་སློབ་གྲྭ་ (mi rigs slob grwa), mi rigs means people and slob grwa means any kind of school. Later, when it became a university, the word ཆེན་པོ་ (Chen mo), meaning big, was added.

Taken from the website of the Minzu University of China -
note the happy Minzu in Tibetan dress in the bottom photo

The Minzu University of China in Beijing describes itself on its website as having "a high-quality, top-level faculty representing many ethnic backgrounds. 70% of its 15,000 full-time students is ethnic minorities. In a sense, CUN is a microcosm of the big family of Chinese ethnic groups, and it is the only university in China where all of China’s 56 ethnic groups are represented in its faculty and student body. The multiple cultures of the 56 ethnic groups harmoniously mix together here." They also accept foreign students who want to learn Chinese, to be convinced to go and study there, readers can watch this riveting promotional video.

The university is also home to 600+ Tibetan students, the largest concentration of Tibetans in China’s capital, who are mostly studying Tibetology. In the past, some of the finest scholars have taught at the MUC such as ་དུང་དཀར་བློ་བཟང་འཕྲིན་ལས་ (Dungkar Lobsang Trinley), ཚེ་བརྟན་ཞབས་དྲུང་ (Tseten Shabdrung), དམུ་དགེ་བསམ་གཏན་ (Muge Samten) and མཁྱན་རབ་འོད་ཟེར (Kyenrab Woeser). Today, two of the best-known Tibetan scholars are ཚེ་རིང་ཐར་་ (Tsering Thar) from Amdo and ཐུབ་བསྟན་ཕུན་ཚོགས་ (Thupten Phuntsog) from Kham, who are both much loved by students. Notable Tibetan alumni include writer and poet དོན་གྲུབ་རྒྱལ་ (Dhondup Gyal) as well as most of the staff of Radio Free Asia and Voice of America in DC! Also some of the foremost Chinese scholars on Tibet such as Yang Enhong and Chen Qingying have studied there.

So how come the word Minzu in the university’s name doesn’t get translated anymore? The main universities in Beijing, China’s Ivy League if you will, have names that are translated directly into English, albeit slightly odd varying from the very quaint sounding Peking University for 北京大学 (Beijing Daxue) to the downright absurd-sounding Beijing Normal University for 北京师范大学 (Beijing Shifan Daxue). The others are mostly bog-standard names such as University of Science and Technology Beijing, Beijing Foreign Studies University or China Central Academy of Fine Arts.

Although no official reason has been given for the recent name change – it stands to reason that it’s due to this rather troublesome and seemingly untranslatable Chinese word Minzu. Their solution in the end seems to be a stern resolve not to translate it at all and thus avoid all the problems this word causes. How is the word Minzu problematic? Firstly, one look at the dictionary tells us that Minzu means Nationality. Doesn’t appear that hard to translate actually.

But for the Chinese government, their own unique concept of ‘nationality’ has been very difficult to communicate to the wider world. The historical background behind Minzu, as it’s used today in China, starts in the 1950s with the Minzu Shibie – a survey carried out by the central government to determine the various ethnic groups in China. That was the starting point for today’s one big happy family of the Han Chinese and the 55 minzu groups which were all identified and formalized as a result of that survey. The minzu groups are also referred to as 少数民族 (shaoshu minzu), which translates as ethnic minority.

The word minority already has enough politically incorrect connotations in English so the Chinese government has been wise to stay away from that word in recent years. They probably thought that the word nationality was less controversial but they miscalculated grossly. Outside of China, very few people understand the Chinese concept of nationality – it’s a word associated with nation, nationhood and nationalism. Mostly it’s associated with passports. Not so in China. For a Tibetan born in Lhasa, their nationality is Tibetan but they are Chinese. For an Uyghur born in Urumqi their nationality is Uyghur but they are Chinese. For a Mongolian born in Hohhot, their nationality is Mongolian but they are Chinese. This nationality word is indeed confusing.

Confusing and on top of that, politically loaded. For the Han Chinese – and let’s not forget that they account for 92% of the population, the government actively fans the flames of their nationalism in a twisted, negative way usually aimed at outside forces. Think of the crazy scenes in 1999 after the Chinese embassy in Belgrade was mistakenly bombed by NATO, think of the anti-French scenes last year in China, poor Carrefour supermarket! Even crazier maybe the whole textbook debacle with Japan a few years back. And in a country with no concept of dual citizenship, woe betide any celebrity who changes their nationality, step forward top enemies of the state Jet Li (now American), Gong Li (now Singaporean) and a kind of in-betweener Beijing born Zhang Ziyi (holds a Hong Kong residency card).

However, for the nationalities of the People’s Republic of China, nationalism is a strictly no go area. In 2008, the Chinese government simultaneously dealt with cracking down on Tibetan expressions of nationalistic feelings – suddenly even Han Chinese people knew what the Tibetan national flag looked like (even though state media calling it the ‘snow lion flag’ was lame) whilst having the Olympics reinforce their own sense of national identity and pride. So if the Han Chinese are allowed to assert their own feelings of nationalism then why not the nationalities? If only the answer to this question were as simple as thrusting the word Minzu onto the unsuspecting rest of world.

China is no stranger to forcing new words into languages for political purposes. A prime example is in Tibetan due to the fact that Tibetan has one word for Tibet, བོད་ (Bod), one word for China་རྒྱ་ནག་ (Gyanak) and no word that means a China that includes Tibetan territory. So the Chinese government officially uses the word ཀྲུང་གོ་ (krung go) which is simply a Tibetan transliteration of the Chinese word for China 中国 (Zhong guo). So whereas this concept didn’t exist before, it exists now. Interestingly, Tibetan bloggers who blog in Chinese are refusing to use the Chinese word for Tibet 西藏 (Xizang) as Xizang only refers to the Tibet Autonomous Region. Bloggers are using the word 图博 (Tubo) or sometimes simply the Chinese character 博 (bo), which sounds like the Tibetan word Bod. Bloggers are also snubbing the Chinese way of saying Tibetan 藏族 (zang zu) as the Chinese words are implicitly talking about an ethnic group (the word zu 族, the same zu as in 民族 minzu) and are using the characters 博巴 (Bo ba) which is Tibetan for a Tibetan person.

Sometimes there are words or concepts that simply have to be expressed in the original language, think ‘shoah’, ‘apartheid’ or ‘Satyagraha’. However, Minzu does not have the weight of those concepts - it is simply a word that transports the Chinese government’s entire ideology and concept of their multi-ethnic happy family, in the way that they see and present it at least. The changing of a university name may not seem like the end of the world but it is a calculated move to gain acceptance and legitimacy superficially on a linguistic level at first but that's how it starts.

So what other changes could we expect in the near future in Beijing? We already have the Minzu Hotel but the Cultural Palace of the Minorities next door could turn into the Minzu Cultural Palace. The Nationalities Park might be re-named Minzu Park and so on. Be prepared to go Minzu on your next trip to China, you have been warned!
Read Full Post>>>

Tuesday, January 20, 2009

'Remember and Memorialise Louder Than The Gunfire!' by Woeser


High Peaks Pure Earth has translated a blogpost by Woeser that was written on the first day of 2009 for Radio Free Asia and posted on her blog on 8th January 2009.

In the blogpost, Woeser reflects on the turbulence of the many events of 2008 that have deeply affected all Tibetans. As evidence of the ongoing distressing situation in Tibet, Woeser mentions the 59 Tibetans who were detained in Lhasa for 'spreading rumours', something that was
reported by the BBC on Christmas Day 2008.

Perhaps in response to the turmoil of 2008, Woeser emphasises remembrance and reflection in her blogpost - themes she was to continue a week later in her blogpost
'Let Us Make Lamp Offerings and Light Candles to Commemorate the Souls of the Deceased'.

'Remember and Memorialise Louder Than The Gunfire!' by Woeser

Because we're still all so deeply bogged down by what just happened in 2008, it seems that 2009 has crashed into us without warning. I'm reminded once more of what a friend in Lhasa says only when drunk: we just don't greet each other with 'Tashi Delek' (good fortune and fulfillment of wishes) anymore, good fortune doesn’t exist and neither does fulfillment, what we should be saying to each other is "zap zap jé!" (be careful).

Terror still hangs like a black cloud over the heads of Tibetans. A week ago, the Deputy Director of the Lhasa Municipality Public Security Bureau declared at a press conference the detention of 59 'rumour mongers' who had 'incited ethnic feelings'. The so-called rumours referred to 'illegally downloading reactionary songs from the internet'… A journalist from the foreign media asked me: "What kinds of songs are 'reactionary'?" For a moment, I really didn't know how to answer. If I said that any songs of yearning and praise for the Dalai Lama, no matter how implicit the messages are, would still be banned as 'reactionary songs', then surely this would sound incredulous to a westerner who had never experienced extreme repression.

Not only was there March, April and May when 'wanted' notices were publicly announced every night; not only was there June, July and August when armed police forces were patrolling the streets; and not only was there September, October and November when even more surveillance cameras were installed; there was also yesterday when my friends in Tibet tell me that every night they suddenly hear dogs in the vicinity barking furiously and you can't help being terrified; terrified that your door will be kicked down by state security, terrified that you will be locked away in some dark prison for some unknown crime, terrified that your loved ones or you yourself will vanish into thin air… Whenever I hear these whispering voices telling me again and again, it saddens me so deeply.

What consequences will this terror bring? Nobel Peace Prize Laureate Aung Sang Suu Kyi has said: “Within a system which denies basic human rights, fear tends to be the order of the day. Fear of imprisonment, fear of torture, fear of death, fear of losing friends, family, property or means of livelihood, fear of poverty, fear of isolation, fear of failure. A most insidious form of fear is that which masquerades as common sense or even common wisdom, condemning as foolish, reckless, insignificant or futile the small, daily acts of courage which help to preserve man’s self-respect and inherent human dignity.”

To compare this with Lhasa today, Tibetans who are unwilling to speak their minds instead spill their hearts in their blogs: "Lhasa is simply a 'stupid' city with the 'stupid' Party and government offices; politicians from home and abroad are 'stupid' and Tibetans are themselves competing for stupidity, and it seems they're getting 'stupid' ever faster." To put it another way, people are playing dumb. It is only if they play dumb that they can conceal their inner terror and escape their internal agonies. Those killed are already gone, and wounds have scabbed over. How are we supposed to live with the promises and threats of carrot and stick?

I do not blindly praise people in western society. But an American President once said some of the most incisive words in the history of humanity. He said a democratic society cannot be arbitrarily deprived of four freedoms: freedom of expression, freedom of belief, freedom from want and freedom from fear. As mortals, as ordinary people, we should be able to share in these most basic freedoms. But regrettably, these most basic freedoms are more unattainable than the stars in heaven. It is not actually much that we want; what we want is simply the right to live a meaningful existence and hope for the future, is this really too much to demand?

On the eve of 2009, I received many text messages wishing me a prosperous and happy New Year and good fortune for the New Year. At this moment I knew that people from all over the world were heaping best wishes and blessings upon each other – a wonderful creation of human nature. But I would also add: in the New Year, I hope you will be free from want. In fact, to that I would even add, I hope that everyone will be free from fear! At this point we say farewell and forget the year 2008, but we should not be reconsidering the way we live our lives, instead we should remember and memorialise louder than the gunfire!

1st January 2009, Beijing
Read Full Post>>>

Monday, September 29, 2008

Lies, Damned Lies and Statistics

We all heard of this quote “Lies, Damned Lies and Statistics”. I don’t know the who uttered these words first. Some attribute this to Benjamin Disraeli, colourful 19th century British Prime Minister, others ascribe the quote to Walter Bagehot, who is regarded as the philosopher behind the modern Conversative Party. I think it may be been Bagehot, he was the editor of The Economist for 17 years and wrote a great deal about government and constitutional matters. Both Benjamin Disraeli and Bagehot were the key figures who shaped the Modern Tory Party. I mustn’t write too much off the top of my head though, last time I did that a reader corrected me about the date for the US recognition of Mongolia.

Anwyway, I quite like the quote and everytime I read reports from China about Tibet, this quote keeps coming to mind. Last week the Chinese government issued another White Paper on Tibet, which contains an impressive set of statistics. I have always wondered how these figures are compiled. In the 1970s, the CCP tried to show that the PLA are really performing services to the “liberated serfs” of Tibet and used to rattle out figures for the number of how many free haircuts they carried out and how many tons of water they carried to the field. The CCP’s predilection for
statistics was pointed out by another blogger, who works as an English editor for Xinhua. He wrote “There is no attempt at understanding anything about what Tibetans are thinking. The argument is based purely on money and statistics”.

High Peaks Pure Earth found an interesting post written in Chinese on this blog. The author gives an interesting account of how figures are compiled at a local level at Chigdril Dzong
(gChig sgril rdzong) in Golok (gMog log).

Here is an English translation of the post:


An Account of the Serious Falsification of Data Concerning the Universal Nine-year Compulsory Education and the Elimination of Illiteracy Among Youths and Adults in Chidril County (Ch: Jiuzhi, Qinghai Province) by Luwo Tsetan



In 2007 when the Provincial Team Inspecting the Work Concerning the Universal Nine-year Compulsory Education and the Elimination of Illiteracy among Youths and Adults came to Chigdril County, they demanded that the enrolment rate of school-age children should be 100%. When the County authorities reported to the higher level of government organizations, they reported the enrolment rate at 99.6 percent. For 98% of school-age children, they reported 96.25 percent. The drop-out rate for primary schools was !%, and that of the junior high schools was 3%. The literacy rate for people between the age of 15 to 50 was 95% but it was reported to be 96.53%. The literacy rate for youths between the age of 15 and 24 was 95% but it was reported to be 96.53%. The rate for completing primary school for 16 year old youths was 98% but it was reported to be 98.2%. And for the rate of completing the Junior High School among 18 year old youth was 85% but was reported to be 86.72%.

This data was falsified by the staff charged to establish data for the Universal Nine-year Compulsory Education and the Elimination of Illiteracy among Youths and Adults, headed by Erko, the deputy magistrate in charge of Cultural and Educational Affairs in
Chigdril County.

1. It is absolutely impossible for the enrolment rate for school-age children and youth in the area to reach the percentage mentioned above. In order not to have their children to go to school, the herdsmen of the area would pay children of herdsmen from Ngawa (Aba) County, Machu (Maqu) County and other townships in the county to replace their children. For each student, they would pay about 20,000 Yuan. Over 200 young monks in the monasteries have not received nine-year compulsory education and between March and August of this year the number of drop-out students from the only Tibetan School was as high as 40. Thus the actual enrolment rate of the school-age children and youth can be logically imagined.

2. The statistics and the rosters of school-age children and youth in the primary schools of the various townships as well as the two middle schools are false. All students who are older than their peers were transferred to the junior high schools, and the original classes were mixed with others. When the Prefectural Inspection Team came to re-examine the second time, they asked the teacher how many students and how many female students there were in the class, but the teacher in charge of the class replied frankly whether he/she should tell them the real number or the fake number the county authorities demanded him/her to report. The Prefectural Inspection Team called the teacher a fool, and left.

3.The literacy rate for youth and adults and the enrolment rate for the junior high schools are also false. The literacy teachers would give the textbooks and exams to students in the Junior Middle School Section of the Tibetan School, and have them complete the homework and take the exams. Majority of Tibetan herdsmen in the countryside do not even know a single Chinese character, how is it be possible for the county to reach the literacy rate of 90%?

4. In October 2007 when the data for the Universal Nine-year Compulsory Education and the Elimination of Illiteracy among Youths and Adults was initially collected and established, it was required that the number of students in the Tibetan School in the county must reach about 1,300, and at that time the number of students in the school was 700. In the end of October there formed intensive classes with over 500 students. Among these students, some are graduates from a certain senior high school, and others were students who graduated from the Tibetan school but were herding at home. Still others were monks. They all came to school to deal with the inspection, thus, as soon as the inspection team left, the students could go home. Initially when the students came to register for the classes, the county authorities promised to give them salaries, and would provide them with houses to resettle the immigrants. Though they lived in the school for no more than two months, in the dossier it was recorded as a four-year intensive class. Eventually, the salary some students received was such materials as solar energy equipments used to help the poor given by the Department of the Civil Administration of the county (the value of these materials is 5,000 to 6,000 Yuan). However, up to now some students still have not received their salary, and some poor families filed their complaints to the provincial authorities because they did not receive the materials they were supposed to obtain from the county authorities.

5. The intensive classes in the various townships were also established to deal with the inspection. The students just came a few days ago, and they all came to earn some money.

6. There are over 40 full-time teachers in the Tibetan School of
Chigdril County, but the county authorities reported over 80 teachers. In the list of these “extra teachers”, most of them are staff in the Bureau of Culture and Education, including accountants, cashier, typists, drivers or office boys. They also included names of teachers who have already been transferred to other counties or retired teachers. Judging from the situation, how can they satisfactorily complete the task of teaching over 20 classes with over 700 students. How is it possible to even take the quality of teaching into consideration!

7. They implemented the system of vetoing with four votes, and the salaries for the teachers are in arrears.

8. Whatever is written in the report of the evaluation of the Universal Nine-Year Compulsory Education and the Elimination of Illiteracy among Youth and Adults is false. Leaders like Erko have brought great loss to the cause of education in the region. Is it right to guide the work concerning education like this? If the leaders in charge of education set such an example, how can the teachers who are on the forefront of education improve the quality of education? How is it possible for the local economy to develop!!!

I hope the government departments concerned redress the issue as soon as possible.


Here is the original post in Chinese:

关于久治县两基建档中严重弄虚作假的情况
[ 2008-9-28 11:06:00 | By: 罗哇才旦 ]

一,2007年第一次省级两基检查团到久治县检查两基时要求适龄儿童入学率100,上报时入学率99.6. 适龄少年98,上报96.25,小学辍学率控制在1, 初中辍学率控制在315周岁至50周岁非文盲率95,上报96.53. 15周岁至24周岁青壮年非文盲率95,上报96.53.16周岁初等教育完成率98,上报98.9218周岁初级中等教育完成率85

上报86.72.


这些数据都是久治县文化教育副县长尔科为首组织县两基建档人员弄虚作假的。


1. 本地区的适龄儿童和适龄少年的入学率根本达不到以上所说那样,本地区的牧民群众为了不让自己的子女上学从阿坝县,玛曲县和本县其它乡镇的牧民子女用钱买过来顶替,每人两万元左右。寺院僧人中有年纪小的200人以上没上过九年义务教育,今年3月到8月仅仅藏中辍学生人数达到40人,这样久治县的适龄儿童和适龄少年入学率就可想而知。


2. 各乡小学和两所中学的适龄儿童和适龄少年的统计和花名册都是假的,年龄大的都调到初中部,原有的班级都打乱了,州检查团第二次到久治县复查验收时问你班有多少人,有多少女生时,某班主任直接说;我说真的吗还是县要求的说假的。州检查团的说了一句傻瓜就走了。


3.青壮年扫盲率和非文盲率,初级中等教育率都是假的,扫盲教师们把课本和考试卷发给藏中初中部学生让他们完成作业,考试等任务,乡下牧民群众大多数都不识半个汉字怎么能达到非文盲率90以上。


4. 200710月份县两基建档时要求县藏中学生人数要达到1300余人,当时藏中实有学生人数700余人。10月底建立强化班500余人,这些强化班的学生有些是高中学校毕业的学生,有些是本县中学毕业后在家放牧的,有些是僧人,他们到学校只是为了应付检查,检查团走后学生们可以回家。刚开始这些学生到校报名时县领导答应给工资,配发移民安置房屋,学校内住了不到两个月,建起的档案中写得是四年的强化班。最后有些学生拿到的工资是民政局发给贫困户的扶贫物资太阳能 (价值5000元至6000元)有些学生至今还没拿到工资,贫困户们没拿到扶贫物资太阳能后告到省上了。


5. 今年各乡的强化班也是应付检查的,刚到不过几天,学生都是为挣钱而的。


6. 久治县藏中实有专职教师40余人,上报时有80余人,多余的这些教师名单中多部分是县文教局的工作人员包括会计,出纳,打字员,驾驶员,通讯员等,有一些是调到其它县的教师,还有一些是退休的教师,这样能把700余人学生和20多个班级的教学任务怎能完成,教学质量如何谈起、


7.四个票否决制,拖欠教师工资。


8.两基评估验收资料中所写都是虚假的。


尔科这样的领导给本地方的教育带来了多大的损失,这样领导教育是正 的吗?教育第一线的教师们怎能把教育搞上去,教育领导是这样带头的吗?本地区的经济怎样发展!!!


希望有关领导部门尽快纠正。



Read Full Post>>>

Wednesday, June 29, 2005

Blog thread: The Embarrassment of Language

One of main themes in Tibetan internet forums are discussions on the status of the Tibetan language. This thread of forum postings gives a good examples of concerns of Tibetan internet users. Translated from Chinese, the original URL http://www.tibetcul.net/bbs/dispbbs.asp?boardID=16&ID=6355&page=1 is no longer valid.

The Advantages and Disadvantages of Promoting the Standard Tibetan language was started by the 'Hand of the Sun' (Yangguang zhishou) with a post entitled “The Embarrassment of Language (yuyan de ganga)” on June 29, 2005. He discussed the difficulty for Tibetans to communicate with each other because of their different dialects, and appealed to Tibetan intellectuals to educate the next generation of Tibetans to be adept at not only Tibetan language and culture, but also English and Chinese. Some people support the idea of promoting Lhasa dialect as the standard Tibetan language so that Tibetans can communicate, but, in their opinion, this does not mean that people will stop using their own dialects. Some explained why there are difficulties in communicating with the various dialects, arguing that the lack of communication among the various dialects led to the differences among the dialects. The one who started the thread commented that the problem of communicating among different dialects is neither caused by the lack of communication nor by the backwardness of the communication, in his opinion, it is because a lot of Tibetans who speak the same dialects do not talk to each other in their own dialects, and many times when they do, they mix Tibetan with Chinese.

  • The “Shepherd of the Land of Snow” maintains that though there are many Tibetan Studies institutes and many representatives of People’s Congress, nobody has worked on Standard Tibetan language. He thinks it is important for the three Tibetan areas to be united so as to resist the further disintegration and nibbling away of Tibetan nationality.

  • One person argues it is a good idea to learn Standard Tibetan language, but they think it would be hard to implement it since students have to learn Chinese and English. (This person turned out to be Han Chinese) The “Shepherd of the Land of Snow” refuted him saying that it would be a good idea to have the standard Tibetan language for Tibetans who are learning Tibetan in school, just like there is Mandarin for all Chinese who are learning Chinese no matter where they are from.
Later, they debated about one’s views of history.
  • The Han Chinese said that he always thinks that Tibet is part of China, and cares about the concept of the family of the Great Chinese Nation. The “Shepherd of the Land of Snow” said that it is better to leave the view on history to a later generation, but he thinks it is abnormal that a Tibetan could not survive without knowing Chinese. He argues it is even more impractical for Tibetan nomads and farmers to learn to communicate with Mandarin since they do not speak Chinese at all, thus it is more practical to promote the standard Tibetan among them. He complained that why could the Chinese people or the government not tolerate the Tibetan wish to be different and unique from the Chinese since most Tibetans have acknowledged that Tibetan culture is part of Chinese culture.

  • One Tibetan from Amdo who is living abroad said that, from his personal experience, it is possible for people to learn and communicate in Lhasa dialect no matter where they are from. Another also agrees with him, maintaining that there are more advantages than disadvantages to promoting standard Tibetan language. What he worries is that there is no support for promoting the standard Tibetan language: after the Tibetan language has been seriously affected, one is worried that before one has the chance to promote the Standard Tibetan language, Tibetans do not even know how to speak their dialects.

  • One person calling himself the “descendant of the Great Tubo (Great Tibetan Empire) maintains that no foreign languages can take the place of one’s mother tongue no matter whether one’s nationality is strong or weak. He refers to the last class. He thinks both Chinese and English are foreign languages, so before one learn these alien languages, one should learn one’s mother tongue as a pre-condition. He used the example that Chinese are calling on overseas Chinese to learn Chinese, arguing they do so not because English is not practical.

  • “Repa” commented that it is ironic for Tibetans who are educated in Chinese to be considered to be the elite of Tibet when they know little about Tibetan language and literature. He argues that the reason one can not communicate with other Tibetans is because one knows so little about one’s own mother tongue. He said that Tibetan scholars from monasteries are adept in the traditional Tibetan culture and can communicate with each other any ideas in Tibetan. He argues that it is reasonable and the right thing to do for Tibetans to rely on Tibetan language, and for the Chinese to rely on Chinese language.

  • The famous Amdo singer Dechen Wangmo also commented how difficult it as for her to learn to speak Tibetan even though she is from Rebgong, the Tibetan cultural centre. She said that she could not sing in Tibetan since music CD producers thought there was little market for Tibetan songs. Later she started to add more and more Tibetan songs to her CDs, and this also led to more and more Tibetan singers to start to sing in Tibetan.

  • “The Yak Whose Horn Was Hurt” said that the issue of standard Tibetan language has been discussed for many years, but it has not been solved up to now. It is apparent that there is no use relying on the government to solve the problem. In his opinion, there are a few subjective and objective conditions to promote the standard Tibetan language:

    (1) With the arrival of the information age, there are more and more exchanges between Tibetans in Tibet and abroad. In addition, more and more Tibetan intellectual elites and youth have started to face and solve the issue of the future of Tibetan nationality. This has provided the condition that it is more possible to promote the standard Tibetan language than any other time before.

    (2) The spread of media, including videos, in the Tibetan areas, made it possible for Tibetan language to be well beloved by Tibetan masses. This is shown in the following aspects:

    First, one of the important components of TV programs in Tibetan areas is the video series dubbed in Tibetan language.

    Second, there have appeared more and more Tibetan film-makers who have started to make films in Tibetan.

    Third, the older generation of Tibetan singers represented by Yadong and Dechen Wangmo have come to their senses and started to sing Tibetan songs again. In addition, the parties featured Tibetan language songs sponsored by the local governments or non-governmental organizations or groups in Tibetan areas in Qinghai and Gansu Provinces were well received by the Tibetan masses. As a result, many confused singers (including some Chinese singers) have started to sing in Tibetan language one after another.

    Fourth, the Qinghai-Tibet railway is the biggest aid to Tibet, however, as far as entire China is concerned, we have to wait to see whether it is fortune or misfortune. Yet while many Chinese would go to Lhasa, at the same time Tibetans from every corner of the Tibetan areas can also take the train to go on pilgrimage to Lhasa. This will provide a bridge for Tibetans who have not been able to exchange widely with each other to communicate. This bridge will naturally be beneficial to the promotion of the standard Tibetan language.

    Fifth, Tibetan Buddhism and its numerous scriptures and any other records about Tibetan culture are the historical foundation and long-lasting motive force for the standard Tibetan language.

    Last, the most important factor is the internet, which is the best platform to conduct theoretical study of the standard Tibetan language and how to implement it. Some intellectuals have used their salaries to cheer for the promotion of the standard Tibetan language. Then what should we do? We should do so ourselves.....

  • The person with the screen name Alibaba called those who were born in 1980s, including himself as the “generation of embarrassment.” In his words, Tibetans who were born in the 1980s have suffered little upheaval. At that time China made progress in every aspects, and its rule over Tibet was also stable. A great number of Tibetan children were sent to study in inland China, where they received four-year education and some have even studied for as long as thirteen years. A Tibetan child, whose character has not formed yet and whose moral quality has not been independent yet, is sent to inland China with rich Han Chinese culture. First of all, he is assimilated in terms of language, and gradually it become a habit to speak Chinese. The assimilation of language is based on the assimilation of one’s way of thinking. “Man of noble character” (junzi) and so on is the entrenched Chinese way of thinking, which is originated from the Confucianism, and it is the Chiense culture and its religion. But it is accepted by Tibetans whose way of thinking is Buddhism. Consequently, when those children of the time went back to Tibet, they not only mixed Chinese when they spoke Tibetan, but also can recite a great number of Chinese proverbs and common sayings, and some who were really good will even refer to the Analects of Confucius. It is a good thing that they are so knowledgeable, but the problem is that very few people among them who can remember the most famous Tibetan proverbs. Han Chinese is a nationality who attaches great importance to reality. The reason why we say Han Chinese is a clever nationality is that it has a series of survival culture. Though the Analects of Confucius, the Art of War by Sunwu, Outlaws of the Marsh (Water Margin) and Romance of the Three Kingdoms (Sanguo yanyi) all touch upon moral and virtues, but they mainly teach people how to keep oneself safe in the fierce competitive and harsh living conditions.

    Nowadays all Tibetans who were born in 1980s are similar in the following ways: they speak Tibetan mixed with Chinese phrases, write Chinese, and they do not read or write Tibetan, or even when they do, they seldom use it. They had little religious faith, and they do not care much about Tibetan customs or taboos, and they know very little about Tibetan history. In terms of blood (lineage), these Tibetans are really Tibetans, but in terms of their languages and way of thinking, they are either sinicized or westernized – what a awkward generation! Now we should not look back to find who is responsible for the appearance of such an awkward generation, but as a member of such a generation, can we calm our mind to think what we can do? At least what we can do is to make ourselves more like Tibetan in terms of culture.

  • “The Eagle of the Land of Snow” (Xueyu Xiongying): I am very moved to read the above two postings. What sister Dechen Wangmo said is true, though our hometown Rebgong is a place where Tibetan culture is relatively rich and flourishing, but after many local Tibetan youth have learned Chinese and have gone to Chinese middle schools, they look down upon their own national culture, and they lost their sense of national identity. When people talk to them in Tibetan, they will reply in Chinese. They will criticize Tibetan ways and have many reasons for doing so. What is the use to have so many reasons. When it was about the Folk Festival of the Sixth month (of the lunar calendar), I accompanied a few teachers from Lanzhou to attend the festive, and we stayed at the Huangnan Hotel. The next day when we went to have dinner at a Chinese Muslim restaurant called Taishan, there were a few Tibetan Ph.D. candidates and a few foreign missionaries in the restaurant, too. At that time when the teachers and I were singing Tibetan songs, they were talking to the foreigners in English and waited on them. I was very angry, and sang the song called “Do not forget your mother tongue” by Lewa Namkha, then they left. Ah, now these problems become more and more serious. In fact, everybody talks about solving these problems very beautifully, but very few people actually do any real things. At least, at that time when established a small-scale Tibetan Student Website, at the beginning everybody said that they would help, but later there was not even one who sent any reference materials for us. As a result, our plan failed. But as long as we are strong and determined, I believe one day we will be able to build up a website which is useful for all Tibetan students.

  • “The Eagle of the Land of Snow” posted again: After all, do you all know how to read and write Tibetan, do you know how to speak Tibetan. If you do not, then you do not have the right to talk about the standard Tibetan language. Your descendants will probably not be Tibetans any more. It all because they are influenced by you. In fact, it is not because of the environment. If you really want to learn Tibetan, you can start to learn it now as nobody is stopping you from doing it,and I can also help you. I think the problem is you yourself.

  • Palden Tsering: I support the proposal to base the standard Tibetan language on Lhasa dialect since Lhasa is the economic center of Tibet, thus, there are more people using Lhasa dialect. Plus, people in the international Tibetan Studies circle also communicate with each other in Lhasa dialect… We should not wait for the opportunity to open the door to the standard Tibetan language, should we wait until the Tibetan language disappear? Therefore, we are making effort to publish books mainly base on the Lhasa dialect to promote the standard Tibetan language. Though this will be a long process, there will be a lot of difficulties, but we will continue our effort.

  • Tim: Those around you who speak Tibetan will be your teacher. If you learn, then you know, otherwise, you will never know.

  • "The Three Ounce Wine Cup”: Indeed, there should be a standard Tibetan language. Look at those Chinese from Guangdong, Fujian and Zhejiang who can speak Mandarin even though they have a stiff tongue, they basically have no problem communicating with each other. How about us? Even Tibetans from a small area, for instance Tibetans from Tawo meet a Tibetan from Batang, if you speak your own dialect, the only thing you can do is to compare whose teeth are whiter, let alone when Tibetans from Amdo, Kham and Lhasa meet.

  • Dasang (The title of his posting is “Promoting the Standard Spoken Tibetan and Tibetan Written Language) It is imperative to promote standard Tibetan language. In my opinion, the central purpose for promoting the standard spoken Tibetan is as follows:

    1. It is to inherit and promote the outstanding Tibetan culture, and to perfect the vehicle for dissemination of Tibetan culture.

    2. It is for the purpose of facilitating people in all Tibetan areas to communicate in Tibetan so as to ensure the Tibetan language to develop faster and better. But this plan must be based on the condition that “many people use spoken Tibetan language, no matter what dialect they speak.” Therefore, to raise the popularity index of spoken Tibetan is the foundation for the standard spoken Tibetan. In other words, one has to strive for the legal status of spoken Tibetan language before promoting the standard spoken Tibetan. In 2004, Yushu Prefecture launched the movement advocating using and valuing Tibetan language proposed by local Tibetan language teachers and led by Yushu Prefectural People’s Congress. At that time, the plates for all the shops and the heading of all the official documents were all written in both Tibetan and Chinese. The constitution of the People’s Republic of China endows us minority nationality regions the right of autonomy and the right to use the minority nationality’s native language. One has to rely on the native language of the minority nationality to improve the quality of the native people, to ensure them to master scientific knowledge and to improve their work skills. Following the principle of “holding power to serve the people and establishing the party to serve for the public good,” the government in minority region should shoulder the responsibility to promote the native languages of the minority nationalities. As people’s representatives, they should take people’s concerns and aspirations into consideration, and boldly make proposals to further their welfare. As far-sighted Tibetans, we should also encourage them to make proposals legally so as to ensure the legal status of Tibetan language goes hand in hand with the extensive use of the Tibetan language in society. Thus, it is more valuable to promote the standard spoken Tibetan

  • Wangla: I believe many people hold similar views like yours and have gone through similar hardships like you have (referring the “Hand of the Sun” who posted the earlier posting). I am a student studying in inland China, and we Tibetan students mainly communicate with each other in Tibetan mixed with many Chinese phrases as you described above. I remember when I was studying in Beijing High School, one of my classmates commented that this kind of language is the language of the Tibetan classes in inland China, but now I find out that the kind of language is spoken by not only the students in all the Tibetan classes in inland China, but also by people in all the Tibetan areas, including TAR and other regions. In fact, overseas Tibetans also speak Tibetan mixed with English words. Once I ran into a Tibetan acquaintance who went to study in India earlier. She does not know Chinese, certainly we talked to each other in Tibetan. But she mixed a lot of English words. She is accustomed to using “bank”, “computer” and “office” in our conversation. I think it is not objective and is very biased if one invariably require people to speak pure Tibetan without taking into consideration the hidden reasons. What is important is the condition for speaking pure Tibetan. It is very difficult for us to communicate with each other in pure Tibetan if there are not a basically complete Tibetan terms to use. When we carry on a conversation requiring us to use special terms, since there are not any Tibetan terms available to us, we have to use either Chinese or Tibetan. I feel that while we promote the standard spoken Tibetan language, it is also important to improve and make various special terms available to the public. Therefore, those who study Tibetan language, they should not confine themselves to the world of Tibetan language, they should also learn about other fields. In addition, the experts and specialists should make great effort to formulate a complete set of Tibetan special terms and to promote the use of these terms. Meanwhile, all Tibetans should work together to promote the use of the standard spoken Tibetan. In this way, then our goal will be reached soon.

  • Ghost of Asia (Xiya-er Youling): My classmates and I have reflected upon the issue of the standard spoken Tibetan language and discussed it many times, but I feel the most crucial condition for promoting the language is the support of the national policy as well as the economic support. If we lack either one of these two conditions, even if we have the standard spoken Tibetan, it will be very difficult to promote the language. Or we can say that the standard Tibetan language might be killed in its ‘cradle.” When I think about it, I feel rather worried.

  • Tsenang Wangmo: It is not that easy to promote the standard spoken Tibetan. This is only a beautiful wish. Over 60% of Tibetans speak Amdo dialect. Plus the spread of any language needs to have the environment. I do not think it is feasible for one to go all the way to Lhasa to learn the Lhasa dialect. Though Lhasa is the place I look forward to visiting, I am used to communicate with people in Amdo dialect, it is impossible for me to change it, unless I live in Lhasa for a long period of time. This is just my personal opnion.

  • The Sheep by the Lhasa River (Lasa Hebian de yang): When we read a Tibetan book together, we can all understand tacitly, but as soon as we start to talk to each other, we find the other party is an “alien". It is very awkward that we can only talk to each other in Chinese. I remember that on a train in Qinghai we were so excited to see our compatriots ---- nomads from the Qinghai Grassland. We were very moved to see them, but we could not express our excitement in language, so we had to express it with local product from our hometown as gifts for them. It is funny that the translator between us is a Han Chinese Muslim. In Shigatse there is a popular saying: there is no need to use standard spoken language for nomads. We should not use Chinese as our standard spoken language. As for how to promote the standard language specifically, I am willing to support the movement and make effort to promote it. No matter what dialects from the Tibetan areas, if we pay more attention to and make effort to learn it, perhaps naturally it will become our standard spoken language.

  • Sanggye: Religion is the hindrance, and it is the biggest problem for the Tibetan language. Sixty years ago how many schools were there in the entire Tibetan areas, and how many common people received education? How many Tibetans know the Law of the Universal Gravitation by Newton? But at that time there was no lack of talented persons in China! Let alone in the world! Religion determined that only in monasteries one could receive good education, but how about the others? They were all illiterates. One should know that majority of people would not become monks or nuns! The biggest problem is that people have not received education. If students in the past had already realized the problem, then perhaps our generation would not spend time to discuss the issue, instead, we will focus on how to safely and reasonably develop the resources in Tibet.It is true that language should be promoted from the schools, isn’t it? I am not saying religion is not good, here I am talking about the problem religion posed for the education of all people. Only if we correctly face history can we make any progress.

  • Mchod: The problem is not the religion, but it is the people. What hinder the society is not the religion, but some people. Every country in the world has its own religion or religions, and they are equal in this sense. But, why they develop differently and they are so unequal? I think the problem lies in people themselves.
Read Full Post>>>