Ben Hillman–a Senior Lecturer at the Crawford School of public policy, Australian National University–wrote an article called “China’s many Tibets: Diqing as a model for ‘development with Tibetan characteristics?’” (2010). He details the economic success, through the government-funded tourist industry, of Shangri-La, a Tibetan town in Kham, as a model that the Chinese authorities can follow for “China’s many other Tibets”. However, in his eager attempt to support his argument for Shangri-La as a successful model, Hillman fails to acknowledge China’s historical role in that region, the popular resistance that occurred before and during the time period he covers, or further analysis of local involvement in the tourist industry.
Just when it felt like all news on Tibet was getting sadder, Shapaley dropped “Tsampa” this Wednesday on Lhakar.
As a Tibetan, I am sure most of you can relate when I say, I’ve had the “Tibet was never part of China” history, full MC-style, battles with more Chinese than I’d like to remember. The amazing part of all this is how convinced most of these Chinese individuals, even the most well meaning, are about the truth of their historical version of China’s Tibet.
So, how then do you begin having a dialogue with these different individuals when—according to them—you don’t even know the truth about your own history?
Han chauvinism, in other words, Racism, seemed to have been the big issue in 1953. It’s too bad that this report only highlights a small fraction of the officials that felt this way then.
I’ve been reading Ann Stoler’s book, “Carnal Knowledge and Imperial Power” and it has been making me think a lot about the role of the State in creating and/or encouraging cultural attitudes, such as racism, through the implementation of laws. Although Stoler’s archival ethnography focuses more on how these legislation affected the intimate lives of mixed children and their white/native parents with a focus on women at that time; for the purposes of this post, I want to center this discussion on the State.
…we both agreed that Facebook has changed the way Tibetans from different walks of life, whom occupy different level of status in our society, communicate.
Work, Lhakar Academy, and Play.
Last Thursday, April 5th, I gave a talk on the self-immolations at my school, followed by a Q&A. I was a bit nervous. How does one begin to try to make sense out of such a powerful yet painful act, without sensationalizing, to people who don’t know much about Tibet in the span of one hour?
This morning I saw the news regarding the bombing that took place in Derge. According to the reports, a 32 year old man named Tashi bombed the government building that was “newly constructed to allow station officials to watch over residents of Rekpa and Wapa villages, angering the residents, according to Ngawang Sangpo, a Tibetan with contacts in the area.”
Losar and Lhakar Tashi Delek To All. In honor of Losar and Lhakar I am wearing my Tibetan chupa.
In response to my previous post, “The Significance of Naming or Terming,” Professor Elliot Sperling has offered a more in-depth look at this significance in the following article, originally published on Rangzen Alliance