Category Archive: Racialization

Lecture at UCLA on Chinese Colonialism in Tibet


The following is video of a lecture I gave at UCLA’s (University of Los Angeles) Asia Pacific Center November 5, 2021, 12:00 PM – 1:00 PM (Pacific Time).

Decolonizing ‘Tibetan’ Studies: Empire, Ethnicity, and Rethinking Sovereignty


Who are Tibetans? How have they been framed as objects for study across time? For earlier Western academics and the audiences who read their work, Tibetans were a people largely defined by religious beliefs and institutions. In this presentation, I argue that this emphasis in early Tibetan Studies set a precedent for sidelining Tibetan sovereignty as a central concern in both scholarship and in real world politics, a trend which continues to impact the field and Tibetan lives today. While researchers were interested in understanding the structural authority and functions of the sovereign, their Orientalizing renderings often sidelined analysis of Tibet’s geopolitical history and developments in central Asia as an empire and nation. This deprioritizing necessarily ignores the rich body of Indigenous history transmitted through literary production and oral traditions produced by Tibetans for Tibetan audiences that dates back centuries. A chronological examination of scholarly productions on Tibet undertaken predominantly by Western scholars reveals the making of Tibetan Studies as a Western academic subject based on ideas and interpretations of Tibetans by Westerners. Similarly, modern Chinese scholarship on Tibet has been heavily influenced by Orientalist Western traditions. Both demonstrate the importance of acknowledging histories of representation.

The Discursive Art of China’s Colonialism: Reconfiguring Tibetan and State Identities


How do present forms of colonialisms persist in what is presumed to be the ‘post’ colonial era? One-way colonialism persists in the current era is through the state’s ‘modification’ of its identity according to Indigenous studies scholar Glen Coulthard (2014). Scholars of Empire studies have long stressed how the colonial state constructs its own identity in the process of constructing the identities of its colony and subjects (Cooper and Stoler 1997, Stoler 2010). In this article, I consider this question through the framework of Tibet and China and ask, how is China’s current relationship to Tibet understood as state and subject, rather than colonizer and colonized? In the following, I suggest this in part has to do with how Tibetans are understood to be ‘Chinese’ in the present moment. Through a careful examination of China’s different and successive government’s discursive and rhetorical mechanisms, I explore how Tibetan identity is reinvented and state identity modified to construct Tibet in China’s national imagination as part of China. Such reconfiguration of identities, which centers the history of Tibet’s development through Chinese frameworks rather than Tibetan ones, function to counter and erase past and ongoing histories of Tibetan nationalism that continually challenge China’s sovereign claims over Tibet. The discursive ramification of such state-produced historical erasures and identity reconfigurations is that it allows modern nation states such as China to operationalize systematic colonialisms in its colonies while distancing itself from its colonial identity. This is how present forms of colonialisms under new modern orders continue to function anew in what is presumed to be the ‘post’ colonial era.

Joy, Erin, and Tatiana: to my Cambridge girls who nurtured me


My childhood social landscape was filled with black and white children, with a handful of Chinese, Taiwanese, and Japanese students. As a Tibetan, I couldn’t figure out where I belonged. But for Joy, Erin, and Tatiana, it was easy. I belonged with them. And through their nurturing friendships a multi-racial Cambridge steeped in black history and culture became home.

Are Tibetans Indigenous?


“Are Tibetans Indigenous? It depends who you ask. While Tibetans exposed to Indigenous sovereignty movements such as Idle No More and NoDAPL identify with indigeneity currently, the term was officially rejected decades earlier by the Tibetan apparatus in diaspora. Drawing on recent scholarship by Indigenous scholars, indigeneity as a term was a colonial construct. It was through this racial construction that the settler state proliferated the domination of Indigenous lands and bodies. However, many Indigenous organizers argue that the recent use of the term in mobilizing political solidarity across the globe against imperial-setter colonial-capitalist-governmentality has made the word too essential to abandon all together. Instead, Indigenous scholars have proposed ways of rethinking indigeneity that is decolonial. My paper draws on this scholarship to examine why Tibetans refused to identify as indigenous before yet claim it now. Using an historical approach, I examine the kinds of political stakes that were at risk in claiming the terminology earlier versus now. And why current redefinition of the word appeals to a younger generation of Tibetans growing up exposed to Indigenous movements in North America.”

Race & The Making of “Common Sense”


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.