我的德國裔老公寫給親藏獨人權組織的反駁信(附英文原件)

前言：

 西藏事件在美國越來越發燒，而我那可愛的德裔老公自始至終都堅定地站在中國一邊。身為軟件公司總裁的他最近接到美國一個人權組織的倡議書，欲向美國政府施加壓力杯葛中國奧運。老公激憤之下竟寫下一篇浩浩蕩蕩的反駁信。我讀後又驚又喜：沒想到他作為一個外國人對西藏問題竟然有這樣深刻的認識！他的很多觀點對我都有啟發。老公的信在三月十八日發出，至今未收到任何回音。我現將其翻譯成中文，如有不妥處敬請參照英文原文。

 2008年是中國的盛世。我們全家真誠地祝願世界更加了解中國，支持北京奧運。中國，加油啊！！

 思慧

 四月八日寫於美國矽穀

 譯文如下：

 R(發信者，我將其名隱去)，今天早上我收聽了NPR(National Public Radio, 美國國家公共電台)有關西藏的節目，那個訪談的內容讓我非常吃驚。

 首先，是有平常的對達賴喇嘛持有同情心的美國人，在承認了普通的漢族中國人在暴亂中被當作武裝藏人的襲擊目標後，卻說“這種襲擊是對中國政府政策的合理和可以理解的反應”。如果那些平民是猶太人而武裝分子是巴勒斯坦人，或者那些平民是世界其他國家人民的話，還會有任何美國人站在那些別的時候被稱作是恐怖分子的人一邊嗎？

 中國政府一直下很大的力氣來發展西藏的經濟，可能是希望富了以後的藏人會更快樂而不會成為宗教分子或分裂分子。最輝煌的成就是修了到西藏的鐵路，考慮到所經過的巨大山川這是一項非常昂貴的工程，一些人甚至希望在將來的一天此鐵路會修到印度。(印度人也對此非常感興趣)。鐵路創造了更多的經濟發展的新機會，也從藏外帶來了更多的移民。NPR的一位欄目主持將這條鐵路引用成中國的一個新防禦攻勢並宣稱由此造成了西藏內部的抵抗運動。這是讓我吃驚的第二件事。通常，當我聆聽別的偏遠不發達地區人民發泄憤怒的話，他們通常會這樣抱怨：“本地的經濟是一潭死水毫無起色，我們的孩子沒有未來，我們需要政府做點什麽來幫助發展本地的經濟。”這次倒真奇了，首次有人表態不想要一個更好的經濟環境。

 過去，當我想到西藏，我會立刻條件反射地反對共產主義，希望被“壓迫”的西藏人得到解放。我也曾希望過台灣獨立因為中華人民共和國是共產主義和不自由的。可我現在已經不這樣看中華人民共和國了。中國是一個在發生著巨大變化的國家並且有一個強權的政府。這種狀況可能會隨時間逐漸改變，但是現在看來中國需要這樣一個能做正事的政府，專心搞建設，而不是一味擔心民意測驗結果以尋求聯任。我曾經和許多印度人交談過，他們都希望有一個像中國一樣的印度政府。如果您將中國想象成美國而西藏和台灣要造反從我們這裏分裂出去，您可能就會對分裂分子沒有那麽同情了。至少林肯總統就是這樣。

 我現在將西藏問題看成是一個落後腐朽的生產力無法生存而被更先進的生產力所代替，看起來是無管治的或至少是沒有被充分利用的疆域被占領。西藏問題沒有這樣極端，但同樣的替代程序曾令北美印第安人的文化消失。曆史上中國從十二世紀起就開始控製西藏。蒙古人在1271年占領中國，中國的元朝，在1244年占領西藏。從此中國在西藏都有不同程度的主權實施，所以中國宣稱擁有西藏主權的曆史比歐洲所有的疆界都要長。中間隻有一次在1913到1951年由於英國的殖民幹涉和中國國內的內戰和動蕩，(以及第二次世界大戰和日本入侵)，西藏有過實際的自治。當中國在1951年恢複主權時，它給予了西藏正確的特殊自治權力但在東麵的一些邊區，更靠近人口聚居的中國內地，藏人和其他中國人一樣經曆了熟稱的“全麵土地改革”的共產主義改造。這引起了舊的土地所有者(貴族和佛教僧侶)的強烈反對和武裝造反。造反傳播到拉薩而在1959年被徹底擊潰。這就是達賴喇嘛離開西藏的時刻。

從我所知道的情況來看，西藏在一九五一年以前不是一個好的棲身之地。絕大多數人民是農奴或是奴隸，一種非常窮困和落後的國家的標誌。對在西藏地區的普通藏人來說，達賴喇嘛離開後情況隻會變得越來越好而且完全的土地改革也在西藏地區普遍實施了。所以無論是從經濟還是人權的角度，中國占領西藏之後普通藏人都獲得了好處。(是的，盡管想象中華人民共和國會給人們帶來人權好像很不可思議，但這就是事實！)盡管如此，找出藏人對漢人不滿的機會還是太多了！對我而言，這是我轉變對西藏和中國的看法的主要原因。我認為，西藏現在保持是中國的一部分非常有意義，並且隨著時世的變遷它隻會越來越成功地整合入中國。唯一和這個不可逆轉的潮流對抗的是那些舊貴族。這些舊貴族強行推行一種為自我服務的與世界其他地區完全脫節的落後的生活方式。也許改造西藏的最好方式應該讓那些受壓迫的勞苦大眾自己起來反對他們的舊主人，這就會包括一些可預見的無政府混亂和經濟的困境。(這種事件可能會在西藏的鄰居尼泊爾發生，雖然尼泊爾顯然比西藏要先進的多。)中國的占領避免了動亂的必要。可是由於我們西方人對舊藏政權的支持，一直以來當地藏人的不滿都被高音廣播，甚至被慫恿。現任達賴喇嘛吸引人的個性以及藏傳佛教是非暴力和吸引人的哲學更助長了這種情況。而鐵的事實卻是人們仍然把宗教當成來進行分裂(區分我們和他們)和拒絕進步的政治力量。如果把藏人換成是伊斯蘭人，我們還會這樣同情他們嗎？

我確信即將來到的奧運會是這場騷亂的一部分。中國把奧運當成是一次顯示的機會，把可能的抵製當作一場災難。我們每個人都知道與和奧運會之後相比，奧運會前中國政府對任何挑釁的反應都會是微弱的。我甚至聽到傳言說達賴喇嘛本人曾對本周最初的示威大加鼓勵說“這是我們推動獨立的最好機會”。

 在欣賞達賴喇嘛本人的同時，我不能支持他作為一個政治領袖。原因在於：

1)我不希望把宗教信仰和政治混淆，2)不管達賴喇嘛得到了多少西方傳媒的支持，我不可能支持他的政治觀點。

 很遺憾我對您未加思考的所謂支持“受壓迫人民”的倡議寫下這麽一大篇的說教。如果您認為我的論點有價值，請讓我知道。

 請向J(發信者的妻子)問候並向其他所有朋友們致敬！

 Y(我的德裔老公)

 附原文：

 --------------------------------------------------------------------------------
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:

http://www.avaaz.org/en/tibet_end_the_violence/98.php/?cl_tf_sign=1

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:

http://www.avaaz.org/en/tibet_end_the_violence/98.php/?cl_tf_sign=1

Allen

[hercules007]

CIA in Tibet, Look here:http://www.engdahl.oilgeopolitics.net/print/Why%20Washington%20Plays%20Tibet%20Roulette%20with%20China.pap.pdf

[smith34]

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........

[jwangl]

回複五毛居士：
應該說是“文革中的西藏”。文革是整個中國的災難，並不僅僅針對西藏。五毛居士為什麽不親自去看看今天的中國和西藏和30年前的文革中有些什麽區別？

[cybersleuth]

to smith34:

Calm down, you clown. Be more realistic rather than hysteric. Your mom will be worrying about you boy.

[五毛居士]

請看從農奴製下解放出來的西藏：
http://www.zrcx.com/Article/zgxd/wgsq/200703/689.html

[jwangl]

誰在乎真是腦子進水了。敢說還不敢聽罵麽。

看看西藏美麗的農奴製度到底是怎麽樣的吧：
http://www.youtube.com/watch?v=SeKTjOxk_dE

[誰在乎]

eileen_fong2001的內容，並沒有任何謾罵，攻擊等等違反論壇規則的內容。隻不過觀點和大部分的人不一致，就受到了別人的人身攻擊和謾罵。請問這是正常的胸懷和氣度嗎？

有一句名言說得好，“我一點兒也不讚同你的觀點，但是我要拚命維護你表達觀點的權利”。如果不是這樣的話，請直接注明“這裏不允許不同觀點和意見的存在”或者直接關掉回帖的功能不就可以了嗎？

對了，順便說一下，你把別人回帖的功能關掉，或者IP地址封了，這樣從表麵上看好像沒有回帖了，“敗下陣去了”等等。才不是呢！隻不過是別人根本不計較而已。從這一點上來說，憤怒的青年們，你們已經輸了。

[apache007]

回複eileen_fong2001的評論:簡直是可恥,還想回到最黑暗的農奴製.

[美男玉米]

回複smith34的評論:

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]

倫敦書展驚現中國人抗議信:
作為一個中國人和中國的出版商，我要抗議BBC在奧運火炬傳遞報道中的無恥行為！每一個在場的人都看到了支持奧運的中國人遠遠多於那些靠收買酒鬼充人數的無恥暴徒，可是BBC的報道中好像全是那些被警察當場抓起來的搗亂分子在表演！他們甚至連西藏在哪兒都不知道！西藏在七八百年前就是中國的，那時甚至沒有聯合王國和倫敦市！西藏問題是英國人占領印度造成的！BBC不是天使，否則在中國雪災時，他們應該送些吃的給貴州！BBC不是警察否則他們應該看看伊拉克人又被打死多少！BBC不是法官否則他們應該判托尼欺騙和戰爭罪，因為他當著全中國人在清華大學說伊拉克有某些他永遠沒有找到的武器將被用來打擊美國人，也許還包括英國人！但是不包括法國人和德國人！我可以預言，以為幾張T恤訂單就能收買中國人和以為幾聲炮響就能征服中國人的時代永遠不回來了！
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!

[xiaolingling]

我們都知道你嫁給德國裔老公了...... 其實支持中國的外國人太多了。

[阿房]

達賴是個假和尚，喇嘛教也不是真的佛教。他吃肉，偽善，正是佛經裏所說的末法時代的假僧人。

[王半仙滷味居]

回複撣子的別院的評論:放心,還有中華民國,還有國民黨,反正風水輪流轉,共產黨是該到讓位的時候了.小馬哥不是用三民主義來向胡爺爺推銷台灣特有的迷人風光嗎?我想再過不了多久,央視就會現場轉播胡爺爺在士林夜市吃新竹米粉了.

[dan5]

藏獨利用奧運事件， 已很少的成本，造成很大的影響， 這一點和911事件有異曲同工之效果

[street012003]

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]

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.

[AZ009]

回複AZ009的評論:
筆誤更正：1860年英法聯軍火燒圓明園。1900年八國聯軍入侵中國。
AZ009

[AZ009]

回複反思的評論:
非常感謝反思先生發表的精辟論述，真令人頓開茅塞，如夢初醒。

其一:"中國之所以會成為西方文化自大的嚴重受害者，一個重要的原因恰恰是漢人的勢利和功利".經反思先生如此點撥,我們這些愚昧的漢人才開始明白,當初1840年鴉片戰爭,如果不是漢人冥頑不化,為了幾箱鴉片錢與酷愛民主自由的英法人民鬧翻了臉,怎麽會導致英法聯軍入侵中國呢?

1860年,西方八國的友好使者帶著西方人民"平等自由人權"的友好願望,不辭辛勞,萬裏跋涉來到中國.頑固腐敗的清政府不但沒有盡到其保護外國公民合法權利的職責,居然還縱容一些不法分子製造打砸搶事件,嚴重損害了外國公民的合法人權.在八國聯軍抵達北京之時,"文化自大"的清政府公然拒絕以國際外交禮節接見,逃避承德.為了保護中國的文化傳統,西方八國的友好使者不得不代為保管皇宮的珍寶.在圓明園火災之後,大量失實的報道公然把火災的責任推給八國的使者.

其二:＂夫唯不爭，故天下莫能與之爭＂.1937年的南京大屠殺,其根源就在於此.如果不是愚昧自大的漢人為了一些家裏瓶瓶罐罐的功利與旨在"東亞共榮"的日本軍隊爭鬥,根本不可能發生屠殺事件.

反思先生的高明論點頗多,不在此一一列舉.反思先生對於中國古人智慧的理解運用,唯令孔孟老莊亦自歎弗如.敝人以愚頑之心,擅自揣摩，不當之處，敬請指教。

以反思先生之才華智慧，若為漢人出身，實乃先生之大不幸。與吾等自大愚昧之漢人為伍，唯恐有辱先生之聲名。吾等愚昧漢人鬥膽力諫將先生之祖追加為世界高等文化“百嗤“ 族裔出身，以為先生正名。

[smith34]

to: 撣子的別院
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]

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]

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]

thank you ! 向你先生致敬！

[smith34]

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!!!!

[撣子的別院]

回複回複我評論的評論:
麻煩你離我評論遠一點，我的評論是給人看的

[jwayne_1]

回複撣子的別院的評論: good point. but you might want re-read some of your other comments and make up your mind.

[撣子的別院]

中國人要團結，團結請從你我做起

[反思]

達賴的智慧與漢人的愚昧(ZT)


3月28日，十四世達賴喇嘛以個人身份向全球華人，尤其是向中國境內的漢人發出呼籲，希望他們理解他本人隻求藏人自治，隻求文化權利而不求西藏獨立的真誠願望。據我所知，這是達賴喇嘛首次越過中國政府和領導人，直接訴諸漢族民眾的理解，意味深長且意義深遠。


當然，沒人期待這個呼籲會對胡錦濤及整個中國領導層發生積極的影響，恰恰相反，我相信，這個呼籲隻能使他們更加惱羞成怒。如果胡錦濤近期在與達賴對話的問題上有任何鬆動，也絕不會是因為這次呼籲，而更可能是西方社會，尤其是美國施壓的結果。中國平庸的當權者唯一能夠聽懂的語言，就是實力與功利。


達賴的這次呼籲表明，他不僅知道這一點，更看到了支持中國領導人蠻橫態度的，還有一股巨大而可怕的力量，那就是漢人的愚昧。隻要多數漢人不能擺脫愚昧的思維，很難有中國領導人敢於理性地麵對西藏問題。


在這次事件中，最發人深省的是身居海外的一些青年華人對西方媒體報道失實的反應。他們立即就把這些失實報道傳回國內，作為西方對中國不懷好意的鐵證，並得到了國內網民的強烈共鳴。在激烈的商業競爭下，西方媒體經常發生失實報道，身居海外的華人不應對此感到驚訝。但是，他們毫不猶疑地把這種失實報道政治化，真正暴露的是他們自己的偏見。他們為什麽不借此而要求中國政府對海內外媒體采取更開放的政策呢？難道不正是中國當局對媒體的全麵封鎖給這些失實的報道製造了機會嗎？


民族主義毒害人類的機理，就是借助個別文明的傳統弱點來放大人性的共同弱點。主宰中國文明兩千多年的專製大一統理念，在漢人的文化基因中留下了深刻的印記。漢人因此而形成兩大頑症，一是文化自大，一是勢利和功利。這兩大頑症正是許多漢人思想愚昧之根源。不錯，文化自大和趨炎附勢的毛病，並非漢人所獨有，尤其是西方人的文化自大，因其技術、軍事和經濟的全麵強勢而早已過度膨脹，給人類帶來巨大傷害。中國更是西方文化自大最嚴重的受害者之一。沒有馬克思和列寧的狂妄，中國的現代化會有這麽多人死於非命嗎？


中國之所以會成為西方文化自大的嚴重受害者，一個重要的原因恰恰是漢人的勢利和功利。在頑固的文化自大招致全麵屈辱之後，中國的漢人不僅急忙剪掉了滿人強加在頭上的長辮，而且很快就不分青紅皂白地清算自己的文化傳統。＂砸爛孔家店＂還不過癮，沒等搞清十月革命是怎麽回事，就已經得出結論要“走俄國人的路”。


與漢人不惜自毀傳統，不惜自相殘殺來趕上潮流相比，達賴喇嘛看上去完全是一個不識時務，冥頑不靈的傻瓜。他竟然為了維護區區幾百萬藏人的自治權利和保護明顯落後的藏文化，而敢於和十幾億漢人作對。但是，從江澤民當年訪美到今日中國網上的憤青，都被同一個問題所困惑，為什麽一個流亡的和尚，不僅得到西方的政治支持，更不可思議的是，他竟然受到西方名流的追捧，獲得西方文化精英乃至宗教人士廣泛的讚賞和支持。以一人之力，達賴喇嘛在海外勝過中共的萬千外交官，在國內勝過中共討好藏民的億萬金錢，他究竟具有什麽超人的智慧？


達賴喇嘛讓漢人難以理解的智慧得益於他的佛教信仰，得益於佛教文化中凝聚的古代先賢的智慧。這不僅使達賴獲得與西方文化平等對話的自信，更使許多西方文化精英在和他的交往中心悅誠服地認識到西方文化自大之愚蠢，認識到每一種文化如同每一種生命，不論強弱都有獨特的價值。達賴的大智慧，不僅使他為藏文化贏得尊嚴，更使他成為文化權利平等這一普世價值的化身。


老子說，＂夫唯不爭，故天下莫能與之爭＂，達賴喇嘛的智慧向我們揭示了這一偉大思想的真諦：一個堅持相互尊重的人是可以無敵於天下的，因為他事實上是在維護人類的共同尊嚴。達賴喇嘛之所以不爭西藏的主權而又堅持藏人自治，是因為他深信，沒有民族自治就不可能保存藏人的文化權利，就不可能保持藏人的尊嚴，而沒有了藏人的尊嚴也就不會有漢人的尊嚴。許多漢人的愚昧就在於，勢利和功利使他們不能懂得這樣一個道理，漢人剝奪了藏人自治的權利，他們也就剝奪了自己民主自治的權利，從而在全人類麵前，放棄了自己的尊嚴。

[撣子的別院]

中國領導人太仁慈，對待藏獨問題上根本沒有理由也不需要對西方世界做出任何解釋，該強硬的時候就應該強硬。學習學習美國，英國，法國這些國家長治久安的手段-軟的不行就用硬的，精神上不能消滅就在肉體上消滅。世界上哪有那麽多民主可講，西方要講民主先讓北愛爾蘭獨立，科西嘉島獨立，把加利福尼亞，亞利桑那，新墨西哥，德克薩斯，尤他還給墨西哥，把新英格蘭還給印第安人。

[此時相見]

西方人有多少可以客觀的對待西藏的曆史，那些反對中國的分子不是從心裏小看中國從而趁機踩上一腳的小人，就是一幫趁機撈政治資本的肮髒政客，為什麽中國一定是“好”的對立麵？為什麽你們總以為自己是救世主？西方的民主自由已經被這些無知和邪惡的人利用和歪曲，可悲！
如果西藏該獨立的理由是他們的文化語言服裝不同，中國是不是該分為56個國家呢？有藏人爆亂，美國的印地安人，黑人也有不滿和騷亂，澳大利亞的土著曾經下一代都被白人從母親身邊帶走，現在仍是得不到道歉，那美國是不是該讓印地安人獨立，澳大利亞的土著也該獨立呢？這些人會支持嗎？他們哪裏會有這樣的膽量！我隻能鄙視這些小人！你們害怕中國的強大，中國還會更強大！

[jwayne_1]

回複xrz的評論: 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.

[撣子的別院]

吃過共產黨的苦，又或者和共產黨有不共戴天之仇的所謂中國人，或者非中國人們。你們想過沒有，你們反中國共產黨沒錯，但是假如那一天共產黨垮台了，中國的老百姓怎麽辦，人群裏麵或許就有你們的父母，兄弟，或者姐妹。當然他們也許能夠過上更好的日子，但是請先看看前蘇聯垮台後西方民主世界對俄羅斯的所作所為吧，事實卻是俄羅斯的民主狀況並不樂觀。那麽，你們怎麽就能確定你們的父母，兄弟，或者姐妹就能過上更好的日子？

[撣子的別院]

少數民族能有擁有自己的語言的教科書，能有擁有自己的宗教信仰，還能擁有自己民族占大多數的自治區政府，能夠佩戴所謂的管製刀具，而且還能在國家政策上受到更多關注，享受更多的國家福利。這些的這些即便是漢族人民也是不可能說有就有的。你們回國旅遊的時候有誰見過漢族人上街背著刀和劍的？事實就是事實，中國政府對待少數民族已然是很不錯了，想想美國西進運動時屠殺上百萬印第安人，再想想英國工業革命圈地運動。即便是現如今號稱最為民主的美國，你們有誰見過那個市政府專門為拉美裔，亞裔，或者非洲裔設置相應的語言教材的？還有誰見過非洲裔黑人犯罪從輕判處的？做人都要講良心，世界上沒有十全十美的人或事，如果不允許別人犯錯，那你們這些講中國壞話的人首先是不是在犯錯？

[jwangl]

eileen_fong2001,你真是一個很理想化的人！你的描述讓我想起《Gone With the Wind》／中文譯名：《飄》中對美國南方田園黑奴的描述，黑媽媽的形象是多麽溫馨高大！黑奴們還自願去幫南方農奴主打內戰，你說他們之間的關係好不好？

你現在再跟任何一個美國黑人聊讓他們回去做奴隸試試？你認為他們現在在街上搶劫買毒品的生活好呢，還是以前給別人做奴隸的生活好？關鍵是，你憑什麽對人家的生活說三道四？

你現在說free tibet,說到底你是希望人家再回去做奴隸是吧？你對freedom的概念還真是有趣啊！

忠告你一句：做人不能忘本！做人不能忘記曆史！！

[jwangl]

eileen_fong2001,你真是一個很理想化的人！你的描述讓我想起中對美國南方田園黑奴的描述，黑媽媽的形象是多麽溫馨高大！黑奴們還自願去幫南方農奴主打內戰，你說他們之間的關係好不好？

你現在再跟任何一個美國黑人聊讓他們回去做奴隸試試？你認為他們現在在街上搶劫買毒品的生活好呢，還是以前給別人做奴隸的生活好？關鍵是，你憑什麽對人家的生活說三道四？

你現在說free tibet,說到底你是希望人家再回去做奴隸是吧？你對freedom的概念還真是有趣啊！

忠告你一句：做人不能忘本！做人不能忘記曆史！！

[xiaoyan@]

eileenfongyin 看來就不是個中國人，洋狗一條

[xiaoyan@]

剛才那位因從沒嚐過當奴隸的滋味，所以才會說出這種胡話

[jwangl]

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[jwangl]

請問eileen_fong2001，西藏什麽時候變成“忠誠、虔敬和給予做為全部生存目的民族”了？西藏什麽時候以“佛和善為聖”了？看看3.14那些暴徒的所作所為，對無辜的人打砸搶燒。。連殘疾的聖火傳播者都不放過，這就是所謂的“忠誠、虔敬和給予","佛和善為聖",你當別人都不識字麽？

[xiaoyan@]

謝謝你老公說了公道話

[eileen_fong2001]

在不算太遙遠的過去，黑龍江左岸的海蘭泡，江東六十四屯，是確鑿無疑的中國土地，甚至連不平等的《璦琿條約》，都明確地規定：江東六十四屯，由中國管理，中國人居有永遠居住權。然而1900年江東六十四屯慘案發生，黑龍江左岸南北長約一百四十裏，東西寬七十裏的地方，徹底地歸屬了俄國阿穆爾洲的一部分。既便如此，中國也隻能在近代史的課本裏，草草地抱怨幾句，算是留住了麵子。為什麽呢，中國政府沒有能力從俄羅斯手裏把那塊土地奪回來。

成為鮮明對比的是一九五九年以來，中共不惜大量筆墨，在中國和西藏的曆史上作文章，甚至把鬆讚幹布和文城公主的婚姻，也說成了西藏是中國領土一部分的“鐵的事實”。那麽，先於文城公主，鬆讚幹布已娶了泥泊爾的尺尊公主，中國人，你們是否知道這也是一個事實？可是，尼泊爾人從沒有說，西藏是尼泊爾的一部分。因為尼泊爾不可能霸占西藏。

恃強淩弱，落井下石，已成了不僅中共政府，也是某些中國人的嗜好。事實上，在曆史中，我們看到的是強大的吐蕃幾乎占領了長安，中國差不多了成了西藏的一部分；曆史，當然還呈現了另外一些風景，比如承德的避暑山莊、山西的五台山、北京的雍和宮，呈現出了中國皇帝們對達賴喇嘛和班禪喇嘛那至高無上的尊敬。話再說回來，就算認可中共的曆史雜燴炒作，說西藏是中國的一部分，可是，在哪一個朝代、哪一個曆史的瞬間，西藏發生過這麽強烈地反對中國政府的起義？在哪一個朝代、哪一個曆史的瞬間，中國政府派潛過這麽多的軍人駐紮在西藏？哪一個朝代，哪一個曆史的瞬間，中國政府毫無遮攔地砍伐西藏的森林，搶劫西藏的資源？在哪一個朝代、哪一個曆史的瞬間，有這麽多的西藏人被通緝、抓捕和槍殺？在這裏，我奉勸那些願意把自己束縛在曆史裏，喜歡就曆史賣弄個人學識的人， 請放下中共擺在你們麵前的被修改得支離破碎的曆史課本，讀一讀西藏人自己寫的曆史，或者讀一讀既不是中國人也不是西藏人的寫曆史，給你自己一個了解喜馬拉雅文化的機會，把你自己從奴性中解救出來。

西藏人不會忘記屈辱的《十七條協議》，如同中國人不會忘記《愛輝條約》和《南京條約》。可是，中共連《十七條協議》也覺得太仁慈了，竟然毫無顧及地像拋棄廢紙一樣地拋棄了《十七條協議》：逮捕貴族、僧侶，拆毀寺廟，沒收個人財產，限製西藏人的信仰、言論、風俗、文化……為了得到社會的支持，中共的招牌是：“把水深火熱的西藏人民從最黑暗、最落後的農奴製和最殘酷的三大領主手裏解放出來”。根椐中共在政治課本裏總結的社會發展規律，人們毫不費力地得出結論：落後的農奴製被社會主義所取代，不過是曆史的必然。同時，中共也一遍又一遍地重複，資本主義是腐朽的，落後的，最終要被社會主義和共產主義取代！可是，為什麽資本主義國家一點也沒有走向滅亡的跡象？為什麽社會主義國家在一個又一個地走向滅亡或者變相地走滅亡？為什麽社會主義國家的人民爭先恐後地，不惜花費巨資到資本主義國家生存？難道大家都願意倒退？

我曾在一位藏人家裏，無意識地看到了農奴製的一個側麵。這位藏人的父親是十三世達賴喇嘛時期的一位嘎倫，無疑地，他屬於三大領主階層，不可避免地被沒收一切財產，接受革命改造。尤其文化大革命期間，他這個男人，被硬逼著為無產階級的女人接屎接尿。可是，他家族的從前的奴隸們，想盡一切辦法來看望他，甚至願意繼續留在他的家裏。我認識他的時候，是2000年前後，他的家，總是歌聲如縷，是“奴隸們”一邊織著布一邊唱著歌。好朋友唯色，曾陪我在他的家裏，度過了我在拉薩的最後一個夜晚。我說，我總聽到您的“奴隸們”在唱歌，您也唱一支吧。“告訴你個秘密，”他說，“我的女人唱得可比我好多了，不過可別告訴她是我說的啊。”他的太太進來了，在我和唯色的邀請下，終於答應唱歌了。“不過，”她看著窗外，“我想和她們（“奴隸們”）一起唱。”就這樣，主仆合唱起來：

不到你的家鄉以為是荒山野嶺

一到你的家鄉才知道遍地花香。

不接觸你，以為你是野人

一接觸你，才知道你是如此高尚。

和中國人民在共產黨的統治下比，“奴隸們”在這位領主的身邊生活，真不知要幸福多少倍！從這裏展望一九五九年以前的農奴製社會，我看到的是一片歌樂升平的景象，就像今日不丹王國的某些側影。當然，沒有一個社會形態是完美的，我知道過去的西藏也有問題，但問題是我們應該看到的不僅僅是別人的瑕疵。

中國人還說，沒有中國的經濟援助，西藏就得垮掉，西藏人應該做的不是抗議，而是感恩。這讓我想起我的一位藏人朋友的經曆，他出生於後藏一個普通的家庭，一九五九年九歲那年，被送到北京接受漢人教育。那時，他有兩塊手表和幾套綢緞衣服。一次，在北京，他想買一隻烤地瓜，然而，這個隻知道藏幣的人不知該怎樣使用中國錢幣，就找出一塊大洋，給了那個烤地瓜老人，接下來的是，他不得不背著一大袋子烤地瓜回到住所，他得到了那天所有的烤地瓜。另外一個例子，是一位曾在噶廈任職的金融總管（後投靠中共，成為副省級官員），對一九五九年以前的西藏的回憶。那時，我居住在拉薩，差不多有一兩個月的時間，每個午後，我都要到這位官員家裏，記錄他的回憶，為他撰寫傳記。從他的描述中，我看見了沒有中國經濟援助之前，西藏除了軍事不發達以外，其它方麵都不比中國差，甚至超過中國，比如帕廓街的商業貿易。從這裏，我們也許可以總結出，有些時候，挨打，並不是因為落後。

中國人和西藏人，截然不同，不僅在服裝上，語言上，建築上，風俗習慣上，尤其表現在價值觀上。一個以利益和自私為本的人，怎麽會懂得和理解一個把忠誠、虔敬和給予做為全部生存目的民族呢？一個經過了抗日戰爭，解放戰爭，千錘百煉，以打仗為樂的軍隊怎麽能一下子停止下來，不去瞄準以佛和善為聖，沒有任何軍事防禦措施的國度呢？

中國人，當狹窄的民族主義，或者大漢族沙文主義還羈絆著你們的時候，當你們還沒有全方位地了解西藏的曆史、文化的時候，請不要急於暴露無知和那個在二十一世紀早已過時了的野心。尤其請不要在西藏人麵前擺出救世主的麵孔，該拯救的是你們自己的那個被中共愚昧了多年的可悲而又可憐的靈魂。

二戰之前，當奧地利作家茨維格在歐洲旅行時看到德國人激動於希特勒的講話，熱衷於“國家”和“民族”的時候，他感到深深地憂慮，說：人啊是多麽容易被縱容！瞧吧，人們並沒有在一戰中吸取教訓，另一場可悲的人類戰爭，就要爆發了。這使我在今天想到，我們這些中國人，是不是也在可悲地被縱容著，是不是正在西藏高原可恥地製造災難？

西藏的文化博大精深，獨一無二，有這樣一位鄰居或者說有這樣的家庭成員，做為中國人，我們應該感到幸運和驕傲，而不是汙辱、踐踏和毀滅。否則，終有一天，會像十六世紀的西班牙人無知地燒毀了印第安文明一樣，永遠地釘在在曆史的恥辱柱上，並被世世代代的人們所唾棄。

向那些對西藏曆史感興趣的中國人，推薦書目：

夏格巴《西藏政治史》

廓諾•迅魯伯《青史》

蔡巴•貢噶多吉《紅史》

達賴喇嘛《流亡中的自在》

達賴喇嘛《我的土地，我的人民》

根墩群培《根墩群培文集》

王力雄《天葬-西藏的命運》

查爾斯•貝爾《十三世達賴喇傳》

約翰•布洛菲爾德《西藏佛教密宗》

海因裏希•哈勒《西藏七年與少年達賴喇嘛》

約翰•F•艾夫唐《雪域境外流亡記》

[思慧]

回複有也可的評論:
請轉帖。我們願與更多的人分想。謝謝所有幫忙轉貼的網友。

[思慧]

回複porkrib的評論:
閣下太多疑了。的確，在矽穀有上萬的ＣＥＯ。可是，肯認真花一天來查經據典研究西藏問題，並且肯負責任地寫下千言書來規勸他的老朋友們的，我敢說我老公是為數不多的一個。這也是讓我感動自豪並願意與大家分享的原因。

[tinaannaalice]

我很感動。還是有正義感的老外的。當然在我的周圍也有一些。 可比起跟著鬧事的， 就是少數了。通過這些天的所見所聞， 我是領教了媒體的“厲害”了， 想一想這裏的老百姓她們的腦袋怎麽不會被洗壞了。媒體多害人啊！這就是加拿大的cbc 。
我們做我們能幹的， 還事實的真相於大眾。“匹夫有責”
思慧，我們全家向你先生致敬！

[sc1980]

回複豆瓣的評論: 那兒出來的臭豆兒?居然沒被衝掉,從馬桶裏逃了出了...

[porkrib]

你的傯國裔老公對你來說很可愛，對藏民來說很不屑。海外華人在各自所在國當總裁、總經理、董事長的多得不可勝數，不必拿這個小小職稱來唬人，當總統的在外國也不可能一言九鼎，倒反顯得自己很可笑。

[愛城人]

對西藏事件的分析，這是我看過的寫得最好的一篇。謝謝.

[apache007]

西方的民主是建立在唯我標準之上的. 也就是說傾向他們的世界觀才是合格的民主標準(其實這已是獨裁行為了).就拿巴勒斯坦民主選舉,一人一票,西方一大幫人監督,結果選了哈馬斯.西方國家就大喊大叫, 不同意. 為什麽? 因為哈馬斯不支持西方. 兩個星期前, BBC電台采訪了一位西方的作家,因為這為作家對中國很了解,他訪問了中國很多地方,做了大量調查研究. 他就明確地告訴主持人, 除了西方的民主道路之外, 西方社會是否應該考慮在不同的國家還有不同的道路可走, 如中國的道路. 他指出,在許多國家, 特別是非洲國家,強製采用西方式的民主體製, 而到頭來則是動蕩不安,民不聊生.

至於西藏問題,其實西方國家都知道它是中國的領土(因為中國對西藏擁有主權的時間比西方這些國家建國的時間都還早很多年), 隻不過是中國這幾年走特色社會主義道路的成功之路已經嚴重的衝擊了西方國家所謂的純正民主的理念. 所以,西方國家隻是借西藏問題把中國引向西方式的民主道路, 說白了, 也就是不能讓中國特色社會主義道路的成功.否則, 他們如何麵對他們標榜的唯一的'民主製度'.

[leafsf]

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!

[南木]

興，百姓福；敗，百姓苦；更何況我們這些海外華人；
猶太民族顛沛流離，受盡歧視屠戮，是因為無國之依托，在這個弱肉強食的世界上，無人替你撐腰；
中國走到曆史的今天，麵臨一個重大的曆史契機，每個華人都有責任警醒，不管除大陸之外的，生活在各種體製，各個國家的華人怎麽想，不管中華人民共和國的內部有多少問題，全部華人的核心利益隻有一個--一個日益強大的後盾，要有一個強大的大中華共同體--大陸，台灣，香港，澳門。
毛澤東不收金門，鄧小平叫後代解決台灣問題，大陸逐漸務實的台灣政策，台灣公投民意，馬英九的執政，這一係列的政治力波會否讓全體華人和華人精英們力促一個大中華共同體的出現，像歐盟那樣。。。
這是一個美夢，如有那一天，全體華人就可以真正平等的活在這個世界的任何一個地方。

[楚天碧靄]

Very good article! Regards to your hubby!
也謝謝你，祝好！

[有也可]

寫得很好。可否轉貼？

[豹豹]

你家老公值得尊敬。不是因為他說了中國的好話，而是他透過曆史分析現在，是一有頭腦的有文化有智慧的人。我發現很多支持藏獨的老外根本對中國的曆史不了解，也有很多人甚至都沒有出過國門更不用說來過中國了，頭腦簡單衝動，可能是西方人的教育畢竟重視演講，所以誰演講的好，他們就會盲從感動，根本就沒有想過對不對，也沒有思考過自己應該實際去了解了解再判斷。所以有時候想想西方人很可憐腦子簡單的就像我們當年的文化大革命時代的人，但他們還沒有認識到。還在坐井觀天，盲目地跟著輿論導向轉。我有個朋友說的一針見血：西方就是幾個聰明人領導了一群笨蛋。嗬嗬！

[gentlewind]

受益匪淺,從外(外籍原作者)到內(西藏人)更多的了解了不同人的觀點.謝謝!

[casacasa]

頂你老公的帖。西方媒體一貫以言論自由，追求真實而自豪，但依我看來，他們歪曲事實的本事真是不小！！我老公也是外國人，起初也不理解這個問題，後來經過我的孜孜不倦的教導，現在都會跟老美還有其他外國人argue西藏問題了。

[青海]

為你有這樣通情達理，明辨是非，有正義感，有智慧的老公而驕傲！

[nov11]

To 西藏人：

非常欣賞你文中呈現出來的理性客觀的態度，我們都是一家人，真誠地祝願藏人的生活越來越好，

[presidentlovemaomao]

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]

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]

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.

[wxcdave]

回複豆瓣的評論:

你說的不全麵啊， 達賴還在1937-1945在中國屠殺了3000萬中國同胞， 他還在歐洲
屠殺了幾百萬猶太人， 對了， 他目前還在伊拉克屠殺平民， 可你還不是甘願當他
們的孫子嗎？？？？？？ 看問題不能不太狹隘了， 看不到過去， 現在和將來，
你這樣的小豆瓣也隻配拿去做看起來想”詩“一樣的黃醬了。

[abita]

回複jwangl的評論:
政治本身就是肮髒的。這次民主黨的惡鬥，希拉裏的人身攻擊的措辭就夠惡心的。媒體本身就是帶有政治偏見的。你不說別人喜歡聽的，就沒人會去聽。就像到現在還在死撐說打伊拉克是正確的。不要臉。

[abita]

回複豆瓣的評論:
你明顯數學不及格，回小學重新學過，是300000000000000000000000000ZD

[吃情不改]

TO 荒唐，5r及那些說達賴是反暴力和反對西藏獨立的人

西藏流亡政府負責中國事務的官員達瓦才人在法國電台一次采訪中給出了藏人關於暴力的解釋，他說從藏人的角度講暴力是對生命的傷害，從都到尾藏人都隻是在打漢人，打完後那些漢人都會跑掉，都沒有傷害生命，那些被燒死的人都是意外，，他們沒有逃跑而是躲在樓上，藏人點火燒房子的時候並不知道有人在裏麵，所以這些都是意外。都說達賴反暴力，你們有沒有人問過他所指的暴力到底是不是和我們通常的理解一樣？是不是也象這位達瓦才人先生講的隻有殺死了人才是暴力，而那些死了的就是意外。從我們漢人的角度講，說出這種話的人連豬狗都不如！

達賴喇嘛的哥哥們都曾經說過自治是第一步，最終目標是獨立。退一萬步講，就算是他們隻要求自治，你們可知道哪怕是一丁半點的細節他們要求自治的是那一塊西藏？要求的是什麽樣的自治？你們可聽說過“大藏區”？達賴要求自治的“西藏”是指“大藏區”，這不僅僅是現在的西藏自治區，還包括幾乎全部的青海省和部分的甘肅四川雲南省，這部分地區占現有中國領土的四分之一。這是怎樣的貪得無厭？這是根本不可能答應的無恥要求！ 在達賴的自治要求裏還包括，撤除所有的軍隊，要求所有的非藏族居民遷出大藏區或隻能居住在限定區域，聽起來有點耳熟是吧，這和曾經在南非和美國執行的被全世界都唾棄的種族隔離製度沒有不同。那些在“大藏區”生活了幾百年的漢人穆斯林羌人他們的人權誰來維護？我想問問那些支持達賴的人你們知道這些嗎？這樣的“自治”你們同意嗎？

[jwangl]

NPR也是我經常聽的一個radio program，沒想到竟然請了這麽一幫混蛋談西藏問題。與其浪費時間去說服一個親藏獨人權組織，我認為更應該多寫寫這種信發給比較中立的NPR，讓NPR聽到來自他們聽眾的真實聲音。一次兩次是不夠的，一個兩個人也是不夠的。

這個世界對於很多人來說有奶便是娘，就這麽簡單。也許出於生存的本能，也許為了綠卡，也許為了更多來自CIA的讚助，親藏獨人權之類的組織瘋狂組織遊行，製造暴動，攻擊聖火。他們的噪音越大，效果越好，各種西方利益集體就越願意給他們投錢支持他們，他們就越起勁。讓他們改換行徑斷絕他們自己的生財之路是不現實的。

媒體、總統候選人等等全都一路貨色，哪裏有更多的新聞，媒體就越起勁，哪裏有更多的選民，候選人就越起勁。世界是複雜的。我們在這個世界裏生存就要遵守或製定其遊戲規則。如果我們希望美國媒體、政客、總統候選人不做危害我們利益的事，我們一定要團結起來去說服他們。一定要堅持不懈，一定要團結一心，一定要舍得花錢。

[abita]

說句大白話，哪一國的普通老百姓不是受其新聞媒體影響的？我的白人同事很清楚地說，新聞是製造出來給傻瓜看的，在美國這個地方，傻瓜占大多數，媒體說什麽他們就信什麽。他們可不是被洗腦的哦，他們是蠢的可愛，自願的。另外，有人說那麽多白人參與ZD，這個“那麽多”怎麽定義出來的？一個城市裏跳出幾百個就是那麽多了？那可否說，不跳出來的反對ZD的就是多如牛毛，大如宇宙了？

[abita]

回複荒唐的評論:
你的思想跟你的名字一樣

[abita]

回複讀撥林的評論:
政治麽，你懂麽？不懂不要放屁。

[abita]

回複jax的評論:
對付暴動，就是鎮壓。你沒看到過鎮壓麽？那個可不是共產社會的專利哦。

[abita]

回複反共先豐的評論:
你是寄養在美國的跳蚤

[wxcdave]

回複李宏誌的評論:

訌痔老弟， 問你個問題， 你怎麽就倒了“陽”了呢？ 是不是練功走火入魔了？ 看
來你那功不行啊! 還有， 你知不知到你親娘是誰啊？？？

[xrz]

回複jwayne_1的評論:
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]

非常客觀，這才是西方現代社會與誠信教育下人們應該具備的起碼準則。情思慧小姐帶我想你先生表示一個有良心的西藏人的誠摯敬意。
原來我隻以為我們藏族嚴重的個人崇拜，我歸結為宗教影響，對現代社會了解太少，知識結構出現的問題；到國外來後，許多西方人常常拿文化大革命時中國人的盲目膜拜毛主席的事取笑中國人，可是最近我才覺得西方現代社會也有可笑、滑稽、甚至愚昧的盲目衝動。我是生長在西藏的藏族人，祖祖輩輩過的什麽日子，我和我的孩子又過的什麽日子，我們最有發言權。我向你先生和所有關心西藏問題的外國朋友推薦一本由俄亥俄 Case Western Reserve University大學藏學教授Melvyn C.Goldstein在美國出版、為一個1963年從美國返回中國，現還在拉薩的藏人紮西次仁的自傳《The Struggle for Modern Tibet>.從中可以看到舊西藏絕大多數人過的什麽日子，為什麽紮西次仁要從西藏到印度、到美國，而且在63年返回紅色中國。雖然他回去後受到不公正對待，但他堅持信念，就西藏太黑暗了。為什麽西方社會對這種製度對人權的最大蔑視沒有任何指責，反而要為那些過去的領主、壓迫人民者疾呼？
達賴在西方好像真地成了藏族人民的代表，我承認達賴是代表了一部分的藏人，但我可以絕對地說不代表絕大多數的藏人。如果有一天達賴和他在外麵的人回到西藏，我敢斷定，西藏將立即陷於動亂、仇殺（西藏曆史上有太多的類似故事）。文學城前幾天有一個阿壩藏人的帖子值得一看，那才是真正的藏族民意。
西藏存在各種社會矛盾，比如喇嘛，過去他們是一個高高在上、受到社會普遍尊重的特權階層，老百姓的所有錢財都可以奉獻給他們，他們心安理得的收取，但從沒有想怎麽回饋社會和老百姓（所以你在西藏看到任何廟宇都金碧輝煌，但咫尺的百姓卻生活困頓）。現在社會變了，交通便利，通訊便利，谘詢便利，西藏人才發現這個世界還有比宗教更具體更吸引人的事情，到寺廟裏當喇嘛、捐錢財的人少了，宗教人士漸漸從政治生活中淡出，不再是說一不二的社會階層，你說他們會高興嗎，他們當然希望達賴回去，西藏的喇嘛除再次主宰社會（就是沒有達賴喇嘛，他們還是對現代生活和政府有意見）。失落感造成喇嘛生事，但因為有喇嘛生事西藏就應該政教合一嗎？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會成為除了宗教、除了崇拜達賴外，沒有交通、沒有谘詢、沒有通訊的封閉社會？那我們99%的藏族人的權利得到尊重和維護嗎？
我希望西方人多到西藏參訪，眼見為實。我們歡迎對西藏人民真誠的關心。但絕對不高興什麽情況都不知道的瞎起哄，更不高興別有用心的誤導。我希望西方人搞清楚以下幾個問題後再批評中國政府：
1、什麽是達賴的“中間道路”，其藏語原義是什麽？為什麽達賴要用一個宗教上的概念詞匯來表述一個政治主張？
2、達賴的“高度自治”是個什麽概念和內容？中國藏區目前的行政區劃是怎麽形成的？
3、為什麽在印度等地生長的藏族青年十分極端、充滿仇恨，這與達賴的教育體係和教育內容有什麽關係？
4、西藏文化在境內西藏和印度藏人社區的傳承和發展真實現狀？大家到紐約Trace Foundation的圖書館看看，裏麵收藏的現代藏文出版物中，是共產黨統治下的西藏多還是達賴統治區多。問問那些在美國高校和科研、媒體等中工作的藏文工作者，他們的藏文在那裏學的？
5、達賴回國是否就真正的能夠解決“西藏問題”？
搞清楚一些基本情況，你就能做出正確判斷，說出來的話才像是文明社會、受過良好教育人說的話。
再次向思慧及德國紳士表示敬意。

[西藏人]

非常客觀，這才是西方現代社會與誠信教育下人們應該具備的起碼準則。情思慧小姐帶我想你先生表示一個有良心的西藏人的誠摯敬意。
原來我隻以為我們藏族嚴重的個人崇拜，我歸結為宗教影響，對現代社會了解太少，知識結構出現的問題；到國外來後，許多西方人常常拿文化大革命時中國人的盲目膜拜毛主席的事取笑中國人，可是最近我才覺得西方現代社會也有可笑、滑稽、甚至愚昧的盲目衝動。我是生長在西藏的藏族人，祖祖輩輩過的什麽日子，我和我的孩子又過的什麽日子，我們最有發言權。我向你先生和所有關心西藏問題的外國朋友推薦一本由俄亥俄 Case Western Reserve University大學藏學教授Melvyn C.Goldstein在美國出版、為一個1963年從美國返回中國，現還在拉薩的藏人紮西次仁的自傳《The Struggle for Modern Tibet>.從中可以看到舊西藏絕大多數人過的什麽日子，為什麽紮西次仁要從西藏到印度、到美國，而且在63年返回紅色中國。雖然他回去後受到不公正對待，但他堅持信念，就西藏太黑暗了。為什麽西方社會對這種製度對人權的最大蔑視沒有任何指責，反而要為那些過去的領主、壓迫人民者疾呼？
達賴在西方好像真地成了藏族人民的代表，我承認達賴是代表了一部分的藏人，但我可以絕對地說不代表絕大多數的藏人。如果有一天達賴和他在外麵的人回到西藏，我敢斷定，西藏將立即陷於動亂、仇殺（西藏曆史上有太多的類似故事）。文學城前幾天有一個阿壩藏人的帖子值得一看，那才是真正的藏族民意。
西藏存在各種社會矛盾，比如喇嘛，過去他們是一個高高在上、受到社會普遍尊重的特權階層，老百姓的所有錢財都可以奉獻給他們，他們心安理得的收取，但從沒有想怎麽回饋社會和老百姓（所以你在西藏看到任何廟宇都金碧輝煌，但咫尺的百姓卻生活困頓）。現在社會變了，交通便利，通訊便利，谘詢便利，西藏人才發現這個世界還有比宗教更具體更吸引人的事情，到寺廟裏當喇嘛、捐錢財的人少了，宗教人士漸漸從政治生活中淡出，不再是說一不二的社會階層，你說他們會高興嗎，他們當然希望達賴回去，西藏的喇嘛除再次主宰社會（就是沒有達賴喇嘛，他們還是對現代生活和政府有意見）。失落感造成喇嘛生事，但因為有喇嘛生事西藏就應該政教合一嗎？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會成為除了宗教、除了崇拜達賴外，沒有交通、沒有谘詢、沒有通訊的封閉社會？那我們99%的藏族人的權利得到尊重和維護嗎？
我希望西方人多到西藏參訪，眼見為實。我們歡迎對西藏人民真誠的關心。但絕對不高興什麽情況都不知道的瞎起哄，更不高興別有用心的誤導。我希望西方人搞清楚以下幾個問題後再批評中國政府：
1、什麽是達賴的“中間道路”，其藏語原義是什麽？為什麽達賴要用一個宗教上的概念詞匯來表述一個政治主張？
2、達賴的“高度自治”是個什麽概念和內容？中國藏區目前的行政區劃是怎麽形成的？
3、為什麽在印度等地生長的藏族青年十分極端、充滿仇恨，這與達賴的教育體係和教育內容有什麽關係？
4、西藏文化在境內西藏和印度藏人社區的傳承和發展真實現狀？大家到紐約Trace Foundation的圖書館看看，裏麵收藏的現代藏文出版物中，是共產黨統治下的西藏多還是達賴統治區多。問問那些在美國高校和科研、媒體等中工作的藏文工作者，他們的藏文在那裏學的？
5、達賴回國是否就真正的能夠解決“西藏問題”？
搞清楚一些基本情況，你就能做出正確判斷，說出來的話才像是文明社會、受過良好教育人說的話。
再次向思慧及德國紳士表示敬意。

[思慧]

看到這麼多的評論，我非常激動。老公也上了文學城，當然讀的都是英文評論。謝謝大家了！言論自由就是人人能暢所歈言，廣集正反兩方麵的聲音。無論哪個民主國家的媒體和政府，都應讓持有不同政見的人說話。文學城就很好，您可以唱歌也可以罵娘。

我們曾將此文以老公的真名投到ＣＮＮ和ＮＰＲ，卻都石沉大海沒有回應。我也試過將此文發表在國內的搜狐網，也次次失敗，很納悶為什麼。西藏問題即將隨奧運會的結束而在西方國家退熱，人們的視線肯定會轉到別的新新聞上。可是這次事件對西方的媒體和政客來說絕對是一次曆史性的恥辱，在不久的將來會被反復的研究和糾正。作為個人最重要的是要時時保持自己獨立思考的能力。最後，我想把我父親寫給我的一幅字贈與大家，祝大家都走好：

學習一生友，反省終身師。

[好望角駱駝]

支持，感謝，祝福。

[bskscha]

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]

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]

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.

Heather Cottin, "George Soros, Imperial Wizard," CovertAction Quarterly no. 74 (Fall 2002).

Goldstein, The Snow Lion and the Dragon, 51.

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]

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.

[不搞笑]

請原諒，這兩天肚子不好，不該吃豆。結果，沒消化好。當然，拉出來的豆瓣肯定是臭的。熏著大夥了，不好意思！

[豆瓣]

再加上一條：在1966-1976年間，達賴在西藏發起了“史無前例”的“無產階級文化大革命”，又整死 N 千萬藏獨。

[monsoleil]

還有 我身邊的一些法國人 一個60歲的律師等等 他們也都是同感 覺得其實西藏現在的發展很好 但是問題怎麽處置這些人的問題 我發現 其實反對的的意見 都是些沒有主見的下層人民 還是知識有用阿

[monsoleil]

1951年以後 不是占領阿 這個詞匯很重要啊 因該叫做和平解放西藏 然後達賴才逃走了 現在的西藏問題 其實真的隻是一個可憐的無法解決的曆史問題 他們那些人 現在遠離自己的本土 而愚昧的不知道那裏的變化
成了西方政客利用的工具 而沒有任何保障 就是一些彈藥 有一天會用完 可憐啊 愚昧無知

[豆瓣]

這位女士還漏了一點：1961-1962年間，達賴在西藏大搞“天災人禍”， 餓死3000萬藏獨。

[999朵玫瑰]

感謝你的老公能公正的看西藏.希望你老公能向更多的老美發表這種觀點,畢竟由他講比由中國人講更讓老美信服.

[ZTM]

思慧, 你老公的信寫得真好! (你翻譯得也好). 向你們致敬!!

[valsec]

真難得你的老公那麽明事理。我要推薦給我那位看看，學習學習。

[Elite_BB]

支持思慧 MM, please say thanks for ur husband !!!
謝謝你的好文，也感謝你的先生。堅決支持他的觀點！

[說話不牙痛]

李宏痔， 你娘的確在美國被幹了， 要不然不會生出你這樣無知的雜種。

[CuriousChimpanzee]

回複美男玉米的評論:Sorry. I guess my questions are to the one who you cited. Thanks.

[勇氣號]

寫的真好！有理，有力，有節。看得出來你老公是一個有理智，有教養而不隨波逐流的人。恭喜你也謝謝他。

To 李宏誌：就看你說話這素質，你們這夥人也折騰不出啥名堂來了。你歇歇吧。

[李宏誌]

回複666888999的評論:
照樓下中共網特的推論：口徑過大，隻能舍身就義，充當洋炮台。

[summer_rose]

回複5r的評論:這種年“中國人權現狀和國際脫軌”。 美國人權
現狀和國際最結軌：美國派你去打伊拉克，你是不是絕的倍感榮興呀？

[sc1980]

回複李宏誌的評論: Go and find some respectable job if you can and make a living as a human. Do sell your soul here like a ******!

[美男玉米]

CuriousChimpanzee

I have a feeling we were mis-firing at each other. Please read all my comments below to know what I have been upholding.

[豆瓣]

回複達賴虛偽的評論:
你說滴對，我再補充一點：在1961-1962年間，達賴在西藏大搞“天災人禍”，餓死3000萬藏獨。

[CuriousChimpanzee]

回複美男玉米的評論: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?

[666888999]

沒有看。幹啥不好為什麽嫁給德國鬼子？

[hobbes]

另外，ｎｏ－ｂｒａｉｎｅｒ　ｇｅｓｔｕｒｅ可能是客氣而不是　批評對方：支持被壓迫人民看來可能是一種黑白分明無需躊躇的選擇，但請原諒我持有異議。

[sc1980]

ordinaryguy: Do you have a functional brain? What a retard loser!

[wxcdave]

回複李宏誌的評論:
就你那“小土炮”， 也“陽”不起來， 也打不響，還想“幹”啊？？？ 我看你還
是去“幹”你的後娘(洋鬼子)吧! 這樣現實點， 因為你的“土炮”太小，太沒力
了， 哈哈!

[達賴虛偽]

這裏有不少罵街的。嘿嘿，我來說些曆史。

現在的這位達賴，他在前世達賴去世後，被選為轉世靈童，後來被確認為達賴。這個過程，是民國政府頒發確認狀來最終決定的。後來，民國政府又向此達賴頒發了玉印，那是象征達賴權利的東西。等此達賴長大後，民國政府安排了達賴坐床儀式，那是達賴正式視事的開始。

象這些舊事，達賴本人是不願談的。為什麽？因為那表明了中國對西藏的實際統治權。連政教統一的活佛都要由中國來確認，那不是說明了中國的治權麽？

後來，中國大陸政權更迭。達賴和班禪為了得到新中國政府的確認，派人到北京去協商。當時的中央政府認為，前民國政府已經確認的達賴之地位，沒有必要再搞一次。至於達賴要想得到新中國政府的認可，那就讓達賴到北京向毛主席獻哈達。於是，達賴和班禪一起去北京，用獻哈達的方式，確定了他們在西藏的地位被北京認可。如今，達賴向毛主席獻哈達的照片還在，達賴想否認都不行。

後來，達賴又當了西藏自治區的人民代表。記住了，這是達賴以一個中國公民的身份，去北京開會的。在全國人大上，達賴依照公民的選舉權和被選舉權，當選為中華人民共和國全國人民代表大會常務委員會副委員長。這是中國政府的公職。也就是說：達賴在五九年叛亂前，是新中國政府的官員。

這一切都說明了：西藏，是中國有效治理下的一個地方自治區。達賴是中央政府認可下的一名官員。唯一有西藏特色的是：達賴還算是活佛，還可以用宗教去糊弄西藏百姓。

既然如此，達賴現在的行為不是自打耳光嗎？嘿嘿，知史者明啊！

[hobbes]

我把這封信和我的一些意見轉給了美國朋友們。如果思慧覺得合適，請轉給您先生。多謝。

Hi teachers and friends,

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]

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.

[無法再低調]

酒逢知己千杯少，話不投機半句多。有這樣對事務的共同理解，相信你和你的洋老公會幸福一輩子的。祝福你們！！

[toknowbothsides]

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.

[李宏誌]

回複wxcdave的評論:
我在美國“幹”你的娘（共產黨）。

[shadow'smom]

謝謝你的好文，也感謝你的先生。堅決支持他的觀點！

[美男玉米]

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]

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]

回複美男玉米的評論: 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]

回複美男玉米的評論:
Good for you. You just expressed the opinion of the majority of oversea Chinese.

[wxcdave]

回複塞崗村夫的評論:

我佛慈悲， 請原諒他吧， 因為他的“土炮”打不響了，所以隻能那不陰不陽的了!

[塞崗村夫]

李宏誌先生：

說話就坦坦然然地說話嗎，幹甚麼帶那種味道？

[wxcdave]

回複李宏誌的評論:

我看你看你那“土炮”也“陽”不起來了吧？ 在美國“幹”什麽呢？？？

[塞崗村夫]

ＴＯ荒唐：

從第的第一句話就看出了你的為人，幸虧你沒有從事政治，也不生在文革時期。

[66116]

喇嘛教的組織結構就是活佛說了算，其他人誰都不好使，所以要不是有人在背後慫恿，就那幾個在紅旗下長大的農奴後代，借它幾個膽它也不敢。

[wxcdave]

5R：我看你才是個250! 隻知其一不知其二! 你以為洋鬼子真的關心中國老百姓的人
權嗎？

[美男玉米]

ordinaryguy:

"Shame on you and your husband!"

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?

[qiqi007]

謝謝，寫的真是太好了!

[美男玉米]

"達賴喇嘛幾次公開聲明反對暴力,反對西藏獨立,維護中國的統一,並支持北京奧運,這麽明確的表示了他的觀點."

Confuscius says: 聽其言，觀其行。
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]

李宏誌:

"摟主如此“愛國”，竟也熱衷於扛“洋炮”呢？？？ 虛偽！"
--please tell me who is 當代的義和團?

[5r]

你的德國老公可以有他自己的觀念,並得到大家的尊重.這就是西方民主的可貴之處, 也是中國目前所缺乏的,也是許多的問題和麻煩會產生的重要原因之一. 但請你的先生不要散布謠言, 聽到了一些未經證實的傳言而不負責任的把它傳播出去,這樣的人品不像一個所謂的微軟公司總裁的行為,像是街頭遊民,八婆的很,他的真實身份到底如何無人可知,隻有你自己知道吧. 達賴喇嘛幾次公開聲明反對暴力,反對西藏獨立,維護中國的統一,並支持北京奧運,這麽明確的表示了他的觀點.使用暴力的隻是藏青會等極端組織.
中國政府應當和較溫和的達賴喇嘛接觸,團結他,感化他,並由此影響整個國際社會對中國的觀感. 要知道一個國家是否受到國際上的尊重,不僅僅是其經濟上的繁榮,不錯,這幾年中國的經濟發展的很快,民眾的生活水平有顯著的提高,國力也在增強,但是其他方麵也應當同步的跟上. 如果隻是強調經濟好了,老百姓生活好了,那與關在動物園或者家養的寵物們有何區別,寵物們的生活也很好呀, 可就是沒有自由和尊嚴, 人是需要精神食糧的.
不可否認, 中國的人權狀況比起文革時期進步了許多,這是個好的勢頭,問題是步伐太慢,和國際社會脫鉤,這無疑是提供子彈讓反共勢力來攻擊我們,這樣很被動.這些年許多的事情的發生也說明了這一點.政府應當區分達賴喇嘛和藏青會,對藏青會等暴力組織決不手軟,但對達賴喇嘛要接觸,交流,善於用他的影響力以創建一個和諧和社會.如果失去良機,達賴喇嘛失勢,那時政府在西藏問題上必將與藏青會這樣的暴力組織交手,處理起來會更麻煩.

[supernova13]

一個洋人編輯的揭露藏獨和介紹西藏曆史的視頻，望廣為散播
http://www.youtube.com/watch?v=Xsoc4-QnplY

[ordinaryguy]

Shame on you and your husband!

[傲霜鬥雪]

有眼力!覓得好夫婿!

[李宏誌]

摟主如此“愛國”，竟也熱衷於扛“洋炮”呢？？？ 虛偽！

[美男玉米]

smith34

"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 關切 are sincere, positive and constructive, and what critiques or 關切 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

[赤腳大仙]

也感謝你對你老公的教育，希望每一個嫁給老外的女同胞都向你學習

[adc]

寫得非常好！感謝你和你的老公。應該授予你的先生“中國人民的好女婿”的稱號。

[nktlymphocyte]

西藏永遠是中國的領土，13億中國人願意為此犧牲生命。不認清時務的人隻會自討沒趣。

讓我們看看這些秋後的螞蚱能蹦多久。

承載5000年文明的中華兒女苦心經營，榮辱與共。我們國家有很多不足，但凡是有人的哪個角落是十全十美的？隻要大家眾誌成城，我們不會做得比任何人差。有些人一談人權上帝聽了就笑。

我很高興中國越來越民主，越來越開放。

[豆瓣]

你德國老公？看上去倒更像是你的“火星”老公啊，嗬嗬。

[美男玉米]

荒唐:

回美男玉米：

"相信你的英文水平並不比我高明"
--I never claimed so.

"中國人之間用中文交流更實在。"
--now you think you are a Chinese? I am an American Chinese. I just speak for truth.

1）誰告訴你西藏以前是農奴製，你知道“農奴製”一詞是怎麽來的嗎？
--what books did you read?
2）你看過達賴喇嘛的書嗎？你對達賴喇嘛思想有多了解？你對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）為什麽這麽多西方人支持達賴喇嘛，可以說是一邊倒地支持（當然排除這位德裔老公），難道僅僅用陰謀論可以解釋？
--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，不要僅僅做一個當代的義和團。"

[nov11]

To 荒唐：

去問問你那些一邊倒支持達賴喇嘛的西方“友人“們這三個問題：
1）在地圖上指出西藏在哪裏, 西藏以前是什麽製，現在是什麽製？
2）你看過達賴喇嘛的書嗎？你對達賴喇嘛思想有多了解？你對非暴力思想有多了解？
3）為什麽這麽多中國人（包括不支持CCP的)反藏獨，難道僅僅用洗腦論可以解釋？

[xy888]

支持思慧女士和她的丈夫！如果美國的印第安人，阿拉斯加原住民要求獨立，那麽西方人的殘忍性就會充分暴露了。

[smith34]

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]

謝謝，寫的真是太好了，感覺甚至比很多中國人的認識都要深刻得多。

[smith34]

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....

[maplenew]

回複荒唐的評論:
就你能。達賴喇嘛就是西方養的一條狗，對西方說一套，做的是另外一套。出了事，都推到別人身上，功勞都是自己的。得個和平獎有什麽了不起，那個殺了很多巴勒斯坦的以色列總理還得了呢（不是拉賓）。達賴就是一個騙子，蹦躂不了幾天了。我也聽過達賴的演講，搞得好象很崇高很神秘似的，很能迷惑一些無知群眾。他在西方的形象，全是包裝出來的，就跟傑克遜全球演唱會一樣，無數東京無知少女尖叫，其實他們很多人根本聽不懂，就是覺得酷，覺得爽。

[smith34]

達賴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]

"女人乳房做的碗"? bro, how to do that?

[smith34]

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.

[隔壁小草]

達賴喇嘛如果隻是一個宗教領袖，我還對他有幾分尊重，如果他隻是想通過談判爭取西藏獨立我也還對他留有起碼的尊重，但是今天的暴力行為，讓我看貶他，讓我鄙視他。不過像其他政客一樣，是一個為自己謀取政治利益的，撈取政治資本的無恥政客而已。

[隔壁小草]

19年前，我像天安門廣場上的學生一樣以為西方世界能夠幫助中國走向民主，繁榮。10年的國內生活，9年的北美生活讓我懂得，繁榮，富強，民主的中國隻能靠中國人自己。中國人不需要，也不可能從西方世界得到中國人自己的民主。

[荒唐]

回美男玉米：

相信你的英文水平並不比我高明，中國人之間用中文交流更實在。

1）誰告訴你西藏以前是農奴製，你知道“農奴製”一詞是怎麽來的嗎？
2）你看過達賴喇嘛的書嗎？你對達賴喇嘛思想有多了解？你對非暴力思想有多了解？
3）為什麽這麽多西方人支持達賴喇嘛，可以說是一邊倒地支持（當然排除這位德裔老公），難道僅僅用陰謀論可以解釋？

多想想，不要僅僅做一個當代的義和團。

[cbs2008]

關於獨立,讓我想起了滿族.要說獨立,在中國可能沒有哪一個民族比滿族(或東北地區)更有資格和條件了,他們的皇帝被推翻了,而且在那之後他們曾經也成立了"滿洲國",那裏有遼闊富饒的土地,並且在他們統治中國之前,東北也不屬於中國.但是現在一談起台灣或西藏的獨立,我身邊的朋友中最控製不住情緒表示憤慨的就是身邊的那些東北朋友(有滿族的,也有不是滿族的),他們早已認定自己是個純粹的中國人了,他們已經被中國同化了,他們中甚至沒有一個人會讀,或寫他們自己的語言.也許有人會說這樣不好,他們丟失了自己的傳統和文化,但是這就是現實.我想西藏的問題也需要時間,現在火車已經通到那裏,將來還會有越來越多開放和溝通的渠道,它的地理位置擺在那裏,那裏人的心早晚會屬於中國,中國是一個非常能包容的國家,這也是她幾千年曆盡磨難還能生生不熄的原因.至於外國勢力的挑撥,可能還會持續下去,但是他們不會得逞的,相信我們的政府會越做越好,也包括在人權方麵的改善,但是可能會由於這些外部勢力的幹擾而放慢步伐.

[yhl88]

讓西方了解中國中國人要從點滴做起，像思慧這樣，要做但不要性急，以理服人！

[yhl88]

讓西方了解中國中國人要從點滴做起，像思慧這樣，要做但不要性急，以理服人！

[ununpentium]

很有說服力。嚐試發給BBC或VOA看看如何。
估計發給賠裸析是不會起任何作用的。
人一旦被洗腦，後果嚴重。

[Deconinck]

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]

你老公很牛，相信你對他的影響很大

謝謝

[Deconinck]

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/

[美男玉米]

荒唐
"但中國必須了解在現代社會中一個國家如何對待自己的公民，國際社會有正當理由表達關切，這並不隻是國家主權的問題。"

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 有正當理由表達關切, 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?

[newhuaren]

回複反共先豐的評論:
你是反共還是反華？我看你的論調完全是反華。如果你曾經是一個華人，現在加入了美國國籍，我想美國不一定歡迎一個不熱愛自己國家的人作為自己的公民.如果你是一個土生土長的美國人，你為什麽要反華哪？你並不了解中國，那是中國人的事，與你和幹？

[collector]

棒！替所有中國人感謝你老公哦!

[歲月無敵]

頂！如果有德文的就更好了，我可以拿給鄰居們看。嗬嗬，謝謝！

[caoyuan]

I am looking for such a husband as well. Any clue? thanks

[裘女]

-have u thought about what would China like if 6/4/89 was successful????印度解放了50年，他們的經濟又怎樣了？？？

思慧-best wishes for your love ones

[panasdfg]

Very good letter. Thank you and your husband very much.

[godlovechina]

Thank you!!! We support you!!!!

[nov11]

To 荒唐：

"國際社會有正當理由表達關切"？又想來個“友邦驚詫“？你的腦子進水了？你就是用這幅腦子來獨立思考的？你就是用這幅腦子來定義你的“人類良知“？難怪呢！

[summer_rose]

回複反共先豐的評論: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!

[gd]

像你老公致敬；祝福你們全家！

[荒唐]

共和黨亞利桑那州參議員麥凱恩星期四通過書麵聲明表示，美中關係至關重要，美國重視與中國政府在戰略、經濟以及外交議題上的合作；但中國必須了解在現代社會中一個國家如何對待自己的公民，國際社會有正當理由表達關切，這並不隻是國家主權的問題。

[生於七零年代]

回複nov11的評論:
support you.
china's human right, chinese decide!
by the way,
shame on p928! you are ignorant and naive!

[老流氓]

The letter was very objective and informative.

Thank you, and your husband!

[生於七零年代]

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]

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.

[冰雪珊]

首先恭喜思慧姐姐找到如此好的老公，恭喜！！！
其次，我覺得不管怎樣，2008是中國輝煌的一年，不管是哪一個民族都應該一起努力讓中國在世界佇立，這是所有人的驕傲！！

[有網無名]

有理有據。
祝福你們全家！

[AZ009]

回複p928的評論:
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.
如果你覺得西方的民主良藥可以拯救中國,請問在過去的150年中，外國給中國帶來些什麽東西？是鴉片，是南京大屠殺，是割地賠款，是”華人與狗不得進入“的告示，是經濟封鎖，是火燒圓明園。
問題的根本不在於民主人權， 而在於隻有中國人才能解決中國人的問題。 這不是民族主義，而是理性的思考，是中國人一百多年的血淚教訓。

[gjhk]

給你全家送上最美好的祝願。
你老公真棒。希望他對你也很“棒”。

[nov11]

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!

我們中國老百姓的自由人權我們中國老百姓自己爭取，用不著西方國家來給我們爭取！

[DADI_2000]

回複荒唐的評論:
個人認為:達賴喇嘛是最沒有資格說人權的.幾十年前,達賴喇嘛為農奴爭取過人權嗎?

[美男玉米]

4. dalai-lama-hero-in-western-world.html

[cksun]

Ding! It is wonderful! Thank you.

[彼岸的燈火]

頂，你老公真棒，向你們致敬！

[Dr.Bo]

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]

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]

回複荒唐的評論:
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 把手摸著自己的良心問問自己

[moonwalker123]

How was your house in Shanghai? Hope the problem has been solved. Best wishes.

[p928]

這不是看球賽吧!
民族主義並不適用在這邊!
西方國家為中國老百姓爭取自由! 爭取人權!
卻被說成無知!!
受思想限製的中國人到現在都還不會獨立思考!
隻會用民族主義判斷對錯
看得爽就說好
看不爽就說人家無知

您真正了解藏民的生活嗎?
您真正知道藏民爭取的是什麼嗎?
人在國外有機會看到立場不同的言論
卻還是用民族主義判對是非

[美男玉米]

8. Friendly Feudalism: The Tibet Myth
http://www.michaelparenti.org/Tibet.html

9. THE SHADOW OF THE DALAI LAMA
Sexuality, Magic and Politics in Tibetan Buddhism
http://www.trimondi.de/SDLE/Index.htm

[美男玉米]

7. Tibet: a nice video of tibet, open your eyes!
http://www.youtube.com/watch?v=uv-2hMSnNSo&feature=related

[美男玉米]

6. Tibet: The Truth (oppression, monks, nuns... you're wrong)
http://www.youtube.com/watch?v=Xsoc4-QnplY

[美男玉米]

5. Dalai Lama's role in CIA by American official files.
http://www.youtube.com/watch?v=VCwC5RkdU4o&feature=related

[美男玉米]

3. CNN’s Program – Racist Remarks
http://www.youtube.com/watch?v=584D5fHB2H4

[美男玉米]

2. “Professional” Tibetan Protestor Exposed
http://themodernchina.wordpress.com/2008/04/10/professional-tibetan-protestor-exposed/

[美男玉米]

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]

反共先豐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]

回複caoyuan的評論:
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.

[刀爺爺]

頂!謝分享!

[在美一方]

回複民豐的評論:
對，我也和一些美國朋友交換過意見，發現他們支持藏獨完全是聽信了西方媒體一邊倒的宣傳。我給他們出示另一方的圖片和資料（比如西藏以前的農奴狀況和曆史）以後，再讓他們想想他們是否同意夏威夷和德克薩斯獨立，他們大部分都說要再多想想。

[nov11]

To 荒唐同學：
拜托！別動不動上綱上線的，質問人家有沒有“人類的良知。“ 我看你給人扣大帽子的本事才真是得了文革的真傳了呢， 還說人家文革，別在這兒起哄了。

[戰洪圖]

人權呀?運毒輪能否告訴我人權包括那些具體內容?如果少數人的"人權"和多數人的人權訴求產生對立時怎麽辦?中國人更多的要求藏毒不要搶火炬,可他們還搶,是不是違反中國人的人權?

[在美一方]

很好，謝謝！

[民豐]

我是一個美國公民，我的理念是每個人都有發言權，不管是對是錯。我認為你的老公寫的信100%不是新華社的稿子, 這是一個美國明白人的發言. 我是一個中國地主的後人, 我不認為昔日的貴族 有權搞分裂因為他們在土地改革中失掉的土地和其他的東西. 凡發生的, 推動了經濟和人權進步的, 都有其中道理. 不喜歡那塊地方可以離開, 但無個人有權帶著土地離開, 因為那片土地屬於生息之上的人們, 這種權力是天賜的, 即使他們從不曾有過那張地契.
逆潮流而行, 心盲也.

[atene]

謝謝分享！

[moonwalker123]

Respectfully solute to you and your husband!

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.

[wjbm3540]

反共先豐，你如果是中國製造你就不會因為你現在成了美國公民而詛咒製造你的爹媽，哪怕你是因為先用了美國人的錢後反共的。如果你是美國製造的美國佬，這裏不是胡說八道的CNN，中國人聽多了你們的謊言，不信你們的了。這就是你們的自由、民主？一旦有西方人說了你們認為對中國有利的公道，你們就會質疑此人是不是西方人？西方的民主、自由原來不過如此而已。

[戰洪圖]

哈哈,運毒倫網上行動小組收拾起被中國人打亂的陣腳開始反攻了.CIA的經費到了,掙錢拉.

[美男玉米]

思慧女士

May I collect your husband's letter and pass to our local people and/or use for activities to tell truth about Tibet?

[nov11]

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.

[荒唐]

你老公寫這樣一篇文章用中國的一句成語即是“愛屋及烏”，當然我沒有把你說成是烏鴉的意思。看看街頭上為什麽這麽多的白人支持西藏人，他們絕大部分是西方社會民間的聲音。你和你老公想過為什麽嗎？西藏是否是中國的一部分是一個很簡單的事實，達賴喇嘛也不否認是中國的一部分，中國對西藏擁有主權。問題的關鍵在於西藏獨特的文化在中國的統治下正在走向滅亡，西藏人沒有宗教信仰的真正自由，而這正是這麽多西方人士同情支持達賴喇嘛的原因。還有。。。很多原因，你慢慢了解了，等你對西藏真正了解了，若你還具有人類的良知（不是民族情緒），你會收回此文。走上街頭喊口號的人，都是文革一樣瞎起哄的，其實他們對此一無所知。你生活在美國，你自己把手摸著自己的良心問問自己，如果具有普世價值的人權和民主思想都是無價值的虛偽的，難道中國的專製獨裁才是普世的價值嗎？

[caoyuan]

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]

回複smith34的評論:
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.

[讀撥林]

得民心者得天下，以前"天下"隻是中國,現在該是全世界了吧怎麽得法是政治問題我不太懂，如果全世界人民都不喜歡共產黨就換一換，如果共產黨下台中國就要亂，可不可以請共產黨員們做好善後交接工作？如果不肯，又是為什麽

[smith34]

u certainly brainwashed ur husband somehow. he cerainly sounds extreme to me, like his leaderships.

[jax]

什麽人權自由, 隻是西方終於找到了一個說得出口攻擊中國的理由.

"我們每個人都知道與和奧運會之後相比，奧運會前中國政府對任何挑釁的反應都會是微弱的。" -- Y 是個明白人. 等奧運結束了, 咱們等著瞧吧.

[laozimmmm]

藏傳佛教的本意絕對不是讓人們到大街上去破壞一切設施，也不是領導信眾跟政府作對和分裂國家。以前曆代達賴都是維護國家統一和平的貢獻者，這一次的事情實在讓人心寒。可預見的未來：達賴喇嘛死後，流亡的西藏人尋找一個所謂的達賴繼續流亡。中央政府在西藏尋找一個真正的轉世靈童請進大昭寺。這件事情必然是這樣的結局了。藏傳佛教的高明之處就是他的最高領袖是“活著的佛”——佛學裏麵最高的境界“佛”，別的佛學流派隻不過是 得道的高僧，而藏傳佛教明明白白的告訴信徒：我就是佛，在理論上跟釋迦牟尼一樣。這是一種政教合一的高明手 段，比起“禪宗”這樣的苦行領悟派要高明很多了。有人親眼見過西藏的宗教活動，農民辛辛苦苦一年的收成，在 活佛撫摸一下頭以後就被別的高僧收走，西藏窮的叮當響，而布達拉宮富的讓你無法想象，這就是問題的本質。西方媒體永遠都這樣：隻要一有衝突就是中國政府不對！讓人無法接受！

[laozimmmm]

達賴統治的西藏是農奴製，農奴還不如當年美國的黑奴。農奴主可以把農奴當馬騎，當牛使。割舌頭，挖眼睛。 現在博物館裏還有當年農奴製下的人骨樂器，女人乳房做的碗，人皮做的鼓。。。達賴“教導”農奴，讓他們認為今世受苦是前世作孽，所以今世要“超度”，把錢捐給他。達賴還把自己的大便、小便當“聖餐”給信徒吃（奧姆真理教的麻原張晃隻是賣洗澡水而已）。在北京開政協會 議時，他的隨從還不斷收集他的大小便，送回西藏當“聖餐”。

[raineed]

我認為別人的觀點不可能完全符合自己的理念，重要的是要從別人的觀點中了解到自己忽略的方麵。所以非常感謝樓主老公的評論。因為其中很多觀點對我很有啟發。

我非常同意的一點是在土地改革中絕大多數人得到了利益，並且也有少數人受到衝擊。這和國內其他地方的情況是一樣的。當然沒人知道如果沒有土改，沒有外部幹涉，西藏在現代社會會發展成什麽樣子。既然已經發生了，那些受衝擊的人自然而然的回來，並以這些為口實。

我沒有看出來，“大規模的民族遷徙與種族滅絕可以劃等號”（”反共先豐“所謂的）。當你用中文說種族滅絕的時候，那給人直接的印象是屠殺。你可能講廣義的滅絕，但請不要嘩眾取寵。

[maoanz]

我也給avaaz.org, 這個組織發過信. 但是至今沒有回音, 我建議大家一起給這個組織發抗議信. 為什麽隻有支持藏獨的, 沒有反對藏獨的petition. 而且先去的信都沒有回複. 這本身就是不民主, 不讓大家表達自己的意見.

[SFLSer]

回複反共先豐的評論:
SB

[坐家媽媽]

謝謝分享！

[AZ009]

回複ilovenz的評論:
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.

[SFLSer]

回複yuan2的評論:
你非常無知，哪怕在你覺得“自由”的西方，也不是什麽話都能說得，我們國家的確對輿論控製的比較嚴格，那也是發展需要，而且現在情況也越來越好。

你竟然會覺得這篇文章有像是中宣部的作品，真是不知道你是瞎了還是壓根沒看過中宣部的東西....

[notcnn]

謝謝您們一家

[站著]

支持Mr.Y的觀點。ZD的暴力也不該是應該信仰佛教民族的選擇。

[AZ009]

回複反共先豐的評論:
Dear Mr.(Ms.) 反共先豐:

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.

[kenma]

超讚你老公!
達賴是個出色的外交家,他所做的一切不是為了讓普通藏民過上好日子,他的組織也沒有那個能力,他們是為了讓以前西藏的舊上層勢力,舊貴族和寺廟勢力重新在西藏得到特權.

[coke_ca]

西藏是中國的，中國是世界的。未來的世界屬於偉大的中國。

[秒秒]

敬禮！可愛的中華姐妹和您的夫君！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.

[罪有應得]

現在幸災樂禍的或是與中國政府有殺父之仇的人或是見不得窮人過年的人，作為正常的中國人應該為中國說話！

[AZ009]

回複yuan2的評論:
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"

[阿列克]

高英姬 妹妹
你倆連這點都達不成共識，還過個屁呀
委屈求群忍辱偷生的日子該到頭了，按照這兩天街上的形勢，你老公是要狗血噴頭的

[反共先豐]

我是一個美國公民，我的理念是每個人都有發言權，不管是對是錯。但我認為你的老公寫的信是100%新華社的稿子，因為在美國早就痛定思痛，大規模的民族遷徙與種族滅絕可以劃等號的。寫這信的人竟然以為青藏鐵路帶來的移民是對土著有利，那就表示他不了解美國厲史，更表示他是一個真正的冒牌貨。

[themist]

回複yuan2的評論:你和藏獨的強調差不多.SHAME ON YOU!
回複樓主：你老公還是明白人，難能可貴！我可以拿去給我們公司的看，省的我著急起來講不明白，很好！

[eveparis]

說的都是真實事件！應該讓全世界的人們認清曆史和正義！

[梓]

還是有明白的人。“如果把藏人換成是伊斯蘭人，我們還會這樣同情他們嗎？”“如果那些平民是猶太人而武裝分子是巴勒斯坦人，或者那些平民是世界其他國家人民的話，還會有任何美國人站在那些別的時候被稱作是恐怖分子的人一邊嗎？”
能夠換位思考，才顯公平心。“唯一和這個不可逆轉的潮流對抗的是那些舊貴族。這些舊貴族強行推行一種為自我服務的與世界其他地區完全脫節的落後的生活方式。也許改造西藏的最好方式應該讓那些受壓迫的勞苦大眾自己起來反對他們的舊主人，這就會包括一些可預見的無政府混亂和經濟的困境”能站在大多數人的利益立場看問題，益顯深明大義。讚一個！

[梓]

還是有明白的人。“如果把藏人換成是伊斯蘭人，我們還會這樣同情他們嗎？”“如果那些平民是猶太人而武裝分子是巴勒斯坦人，或者那些平民是世界其他國家人民的話，還會有任何美國人站在那些別的時候被稱作是恐怖分子的人一邊嗎？”
能夠換位思考，才顯公平心。“唯一和這個不可逆轉的潮流對抗的是那些舊貴族。這些舊貴族強行推行一種為自我服務的與世界其他地區完全脫節的落後的生活方式。也許改造西藏的最好方式應該讓那些受壓迫的勞苦大眾自己起來反對他們的舊主人，這就會包括一些可預見的無政府混亂和經濟的困境”能站在大多數人的利益立場看問題，益顯深明大義。讚一個！

[大刀無刃]

樓上的，凡是和中宣部觀點一致的就都“不像一個接受西方民主教育下成年人”嗎？凡是“接受西方民主教育下成年人”就都不會和“中宣部觀點一致”嗎？這從邏輯學的角度就不通，更不要討論問題了。

[蛛兒]

不容易，你很幸福：）

[sxfzz]

那麽你認為一個接受西方民主教育的下成年人的該是咋說的？？？？

[clsdavid]

to yuan2, 倒，“民主的精髓之一就是要允許別人講話，容忍不同的意見" 你必須允許Mr Y說他自己所知的西藏， Mr Y不代表中國，難道他就沒有權利說出真相嗎？少來那一套，你自己不讓別人說話還說什麽民主的精髓， 別人一說公正話你就說是中宣部，你以為你是誰，民主自由之神？你不配，我說的是實話，你必須允許我說話。

[ilovenz]

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]

sounds like a very educated man with great acknowledgement.
props.

[高英姬]

謝謝。明天第一件事情就是讓我老公讀這封英語信，我可以少費很多口舌。

[yuan2]

和中宣部的腔調差不多。不像一個接受西方民主教育下成年人的文章。

民主的精髓之一就是要允許別人講話，容忍不同的意見。那個政府不許別人講話？你應當清楚！