|
|
另附:
一個澳洲人對西藏問題的獨立研究
In response to Tony Martin (in relation to the Tibet issue)
http://discussions.pbs.org/viewt ... c_view=&start=0
Author Message
M.A.Jones
I』m becoming quite adept at turning the other cheek, though whether of the upper or lower anatomy must remain a matter for fascinating conjecture, for as all good readers of Plato will know, all ideal phenomena of the upper kind have their imperfect (indeed, sometimes odiferous) counterparts in the world below.
So now it's time to deal with sundry affairs: Tony Martin, you begin your critique of my position by personally insulting me, before launching into a vitriolic ramble, and one that is based on a misreading of my position. 「Your whole theory relating to Tibet is very similar to all of the other respondents supporting the continued illegal Chinese occupation of a sovereign nation,」 you say. 「Your position appears to be similar to other invaders of land in our history, or to the various slave trading states over the years. Namely, don』t look at how badly off Tibetans are now in comparison to the rest of China and the world, but rather look at how well off they are compared to how they might be if their invading masters weren』t so benevolent and here to help them.」
I have presented no theories whatsoever relating to Tibet, nor have I ever justified the Chinese invasion and occupation of Tibet.
I did, however, point out that life for the majority of Tibetans has been improving under Chinese governance since the 1980s, and I did so because the weight of empirically verifiable evidence shows this to be the case.
Let us look at the evidence. If Tibetans were so fiercely suppressed, and if Chinese leaders in Beijing were really out to Sinocize Tibet by increasing the ethnic ratio of Han to Tibetan, then why are all Tibetan families permitted to have up to three children, and are only fined small amounts of money if they exceed this number? Tibetan families in Tibet average 3.8 children, larger than Tibetan families in India. In fact, the population of Tibet in 1959 was only about 1.19 million. Today however, the population of Greater Tibet is 7.3 million, of which, according to the 2000 census, 6 million are ethnic Tibetans. If we consider the Tibet Autonomous Region only, then according to the census conducted in 2000, as referred to in Wikipedia, 「there were 2,616,300 people in Tibet, with Tibetans totalling 2,411,100 or 92.2% of the current regional population. The census also revealed that the Tibetan's average lifespan has increased to 68 due to the improving standard of living and access to medical services.」 In 1950 the average lifespan was only 35, and 「infant mortality has dropped from 43% in 1950 to 0.661% in 2000.」
As Barry Sautman, who is Associate Professor of Social Science at the Hong Kong University of Science and Technology points out in his study on Tibet and the (Mis-)Representation of Cultural Genocide, 「the state sponsored transfer [of Han Chinese] to Tibet is on a small scale. From 1994 to 2001 the PRC organized only a few thousand people to go to Tibet as cadres. Most serve only 3 years and then return to China. Those who move on their own to the Tibet Autonomous Region usually return to China in a few years. They come for a while, find the cities of Tibet too expensive, and then return to China. Some of the 72,000 Chinese who maintain their hukou [household registration] in Tibet don't really live there. Pensions are higher if your household is registered in Tibet.」
These facts are supported by articles in the Columbia Journal of Asian Law and by an Australian Chinese demographer in Asian Ethnicity in 2000, and show that the claims of ethnic swamping in Tibet are misleading. "What I think these articles show,」 says Barry Sautman, 「is that there is no evidence of significant population losses over the whole period from the 1950s to the present. There are some losses during he Great Leap Forward but these were less in Tibetan areas than in other parts of China. Where these were serious were in Sichuan and Qinghai, but even there not as serious in the Han areas of China. There are no bases at all for the figures used regularly by the exile groups. They use the figure of 1.2 million Tibetans dying from the 1950s to the 1970s, but no source for this is given. As a lawyer I give no credence to statistics for which there is no data, no visible basis."
In fact, as Michael Parenti has pointed out in his article on Friendly Feudalism: the Tibet Myth, 「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.』 But the official 1953 census - six years before the Chinese crackdown -recorded the entire population residing in Tibet at 1,274,000.33 Other census counts put the ethnic Tibetan population within the country at about two million. If the Chinese killed 1.2 million in the early 1960s then whole cities and huge portions of the countryside, indeed almost all of Tibet, would have been depopulated, transformed into a killing field dotted with death camps and mass graves - of which we have not seen evidence. The thinly distributed Chinese military force in Tibet was not big enough to round up, hunt down, and exterminate that many people even if it had spent all its time doing nothing else.」
Tibetans in exile and their supporters seem to pull such figures out of a hat in the same way that the Chinese exile Harry Wu does in relation to the number of mainland prisoners (see my piece On the Nature of Chinese Governance and Society for details).
Barry Sautman also convincingly challenges claims that the Tibetan language is being devalued and replaced by Chinese. "92-94% of ethnic Tibetans speak Tibetan,」 he notes. 「Instruction in primary school is pretty universally in Tibetan. Chinese is bilingual from secondary school onward. All middle schools in the TAR also teach Tibetan. In Lhasa there are about equal time given to Chinese, Tibetan, and English.」
There is also an upsurge of the performing arts, poetry and painting by Tibetans, which many visitors to Tibet today cannot fail to notice, all of which are encouraged and funded by Beijing, though of course the growing tourist market also plays an important role in encouraging Tibetans to continue practicing their traditional arts and crafts, albeit, in a commodified form.
Importantly, Sautman, like me, has observed surprisingly 「few aspects of Chinese culture in Tibet, but there are many aspects of Western culture, such as jeans, disco music, etc.」
Barry Sautman』s views are by no means marginalised within Western academia either Tony. Colin Mackerras, Professor Emeritus of International Business and Asian Studies at Griffith University, Australia, for example, remarked that Suatman』s book 「is a courageous and long overdue study of a highly emotional and extremely important topic』 in that it meticulously details and documents 「the processes of cultural change in religion, the arts, language, migration and various other aspects」 which are rightly attributed 「mainly to Westernised modernity.」
Another interesting and insightful study is the one carried out by Melvyn C. Goldstein, who is Professor and Chairman, Department of Anthropology, and Director of the Center for Research on Tibet at Case Western Reserve University, Cleveland, Ohio, and Cynthia M. Beall, who is Professor of Anthropology at Case Western Reserve University. Their study, titled The Impact of China』s Reform Policy on the Nomads of Western Tibet, was carried out over a 16 month period in the Tibet Autonomous Region, and was supported by grants from the National Academy of Sciences' Committee on Scholarly Communication with the People's Republic of China, the Committee on Research and Exploration of the National Geographic Society, and the National Science Foundation.
It』s worth quoting at length from their conclusion:
「The new Chinese economic and cultural policies implemented in Tibet following Hu Yaobang's investigation tour in May of 1980 have produced a major transformation in Phala. Following decollectivisation, the nomads' economy immediately reverted to the traditional household system of production and management, which, enhanced by the concession on taxes, has led to an overall improvement in the standard of living even though local-level officials have not completely implemented an open (or negotiated) market system. The new policies have also led to increasing involvement in the market economy and dramatic social and economic differentiation. Equally important, the post-1980 policies have fostered a cultural and social revitalization that has allowed the nomads to resurrect basic components of their traditional culture….life in Phala today is closer to that of the traditional era than at any time since China assumed direct administrative control over Tibet in 1959. The post-1980 reforms created conditions whereby the nomadic pastoralists of Phala were able to regain control of their lives and recreate a matrix of values, norms, and beliefs that is psychologically and culturally meaningful. The new polices have, in essence, vindicated the nomads' belief in the worth of their nomadic way of life and their Tibetan ethnicity.」
Tyler Denison reached similar conclusions in his study, titled Reaffirmation of 『Ritual Cosmos』: Tibetan Perceptions of Landscape and Socio-Economic Development in Southwest China, published quite recently in the Spring 2006 edition of the University of New Hampshire Undergraduate Research Journal.
「Rather than finding Tibetan tradition being destroyed by Chinese rule and the influx of people, goods and ideas from the modern world,」 concludes Denison, 「I witnessed firsthand the importance of Kawa Karpo and the ritual cosmos in the lives of the Tibetans of Deqin county: it has not been diminished. Tibetans』 enduring perception of the landscape as a ritual cosmos cannot be termed a static reality of tradition, but more a dynamic cultural process, as they are continually renegotiating and redefining their beliefs in light of new social and economic realities.」
So much then Tony, for your claims of cultural genocide. And by the way, most Tibetans, if you ever get a chance to visit Tibet and to converse with the Tibetan locals, will tell you that they are not 「forced」 to learn Chinese, but rather, do so keenly, and on the expectation that being fluent in both Chinese and English will help to empower themselves by broadening their future employment opportunities. |
|
狗仔卡
提升卡
置頂卡
沉默卡
喧囂卡
變色卡
搶沙發
樓主