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It’s Heart Attack, Not Green Nail Polish

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China’s political system is a darkroom, where we are often left to speculate on all crucial issues. Event concerning Xi Jingping, who has gone off the radar for the past days, has left the China scholars, experts and professional commentators to think over hundreds of possible reasons. Last week, Xi cancelled meetings with Secretary of State Hillary Clinton and the prime minister of Singapore, Lee Hsien Loong. On 9 September, he failed to show up at a meeting with the Danish prime minister.


Xi, who is decribed by New Yorker's Evan Osnos as a 'five feet ten, dark hair, dark suit, red tie [with] Mona Lisa smile', is slated to takeover the reins from Hu Jintao, during the 18th Party Congress, which generally takes place in October. However, no date has been set yet for this all-important meeting. The last congress was also held in October, and dates were made public two months in advance.

Lack of any official statement of any kind is intensifying the speculations with observers and Chinese netizens talking about a mild heart attack, bad luck, an injury sustained while swimming or playing soccer or injuries suffered in a traffic accident.

This morning Business Insider quoted Li Weidong, a political commentator in Beijing and the former editor of China Reform, who said, ‘Although people have said he suffered a back injury, he actually had a heart attack, a myocardial infarction.’ China Reform is an influential magazine among Chinese policymakers. However, Willy Lam, the former editor of the South China Morning Post, believes China's president-in-waiting had a stroke and is currently unable to show his face in public.

Nail Polish from Hong Kong
Ernesto Barba with Miss Tibet Contestent, 1990 
Ernesto Barba, a maverick Italian hospitality executive, was posted in Lhasa to oversee the opening of the Holiday Inn Lhasa. Barba landed in the Tibetan city in October 1990 and immediately got into work and in trouble the Chinese authorities. His marketing gimmick, a mix of fashion and pop culture to generate free publicity for the hotel’s opening, included the first-ever Miss Tibet contest and flying-in of journalists from Hong Kong. This did not go well with Public Security Bureau, Tibet Cultural Bureau and other authorities. Nevertheless, Holiday Inn Lhasa opened and Miss Tibet pageant took place.

Barba’s marketing skill and his charm with women was well known. In his earlier job in the Ritz Taipei, he got Anne Parillaud, the young ‘Brooke Shields of Paris’ to come for the opening. Anne was 19 at the time. In 1978, Barba managed to coax Jeanne Moreau, the French actress/singer/director to come to the opening ceremony of the Soto Grande Hotels.


Mrs. Xi in her PLA uniform
During his time in Lhasa, Ernesto Barba was reportedly seeing a PLA soldier, who was known for her beauty and singing. When his friend, who now lives in Hong Kong, planned to visit to Tibet during that time, the one and the only item that Barba ordered was a green nail polish. ‘A very particular green’, he said that would ‘match with her green uniform’.

Peng Liyuan or Mrs. Xi Jinping, a civilian member of the People’s Liberation Army, who now holds the civilian rank comparable to that of a major general, was one of the first women in China to obtain a master's degree in traditional ethnic music. Peng joined the PLA when she was 18 in 1980. Some of her famous hits are On the Plains of Hope and a song about Mt. Everest.

There were and still are very few PLA soldiers with stunning physical outlook and a voice to go with, and given the fact that Mrs. Xi has lifelong interest in ethnic music, we can conjecture that she might have been the one the eccentric Italian manager of the Holiday Inn Lhasa was seeing. It was said that Barba would smuggle in the PLA singing beauty into his hotel suite, where he would paint her toe nails green to match the colour of her uniform.

At the time Ernesto Barba was running Holiday Inn Lhasa, he was also finishing his Ph.D. from Sorbbone on a commentary to The Fifth Dalai Lama’s Visions. Incidentally, he was the second foreigner ever to study at Sera Monastery. According to his Hong Kong friend, while in Lhasa Barba ‘devoted as much time obtaining and sending out information to help Tibetans as he did running the hotel’.

When I first read about missing Xi and speculations and experts’ assumptions on what might have happened, I almost certainly thought it had something to do with his flamboyant wife or even their daughter Xi Mingze, an undergrad student at the Harvard University. After all earlier this year, a senior Communist leader, Bo Xilai, vanished from view after his wife was charged with murdering Nei Haywood, a British businessman. And at the beginning of this month, another senior official was unexpectedly demoted after a scandal surrounding his son.

If indeed, Xi had a heart attack, all of us who speculated will have a good laugh and he will most likely go on to rule China for the next ten years. But the core issue is the secrecy with which CCP operates and how anachronistic it has become and how painfully it hurts China's urge to become a global power. Perhaps, this is how the eventual decay of an empire begins - from inside.

The Invasion

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Monstrous houses have popped out of the tiny wooded hill like large abscesses on a head. The tiny path has become a detour for people going to avoid throng of vehicles and their reckless drivers on the main road.


The House was an idyllic place neatly tucked away in the thick forest of pine, oak, rhododendron and a mass of low growing bushes. Away from the noisy and crooked gossiping streets of the town and overlooking a monastery and a large temple, it was quiet fertile space. Monkeys danced on the slat rooftops, birds nested in the crevices of wooden beams and eagles landed on the tall trees. Frogs croaked in the small pond on the lawn during the monsoon. Flowers blossomed and corns of the pine trees flourished. Nature was ebullient.
The man sat on the reclining chair in the veranda, his pipe unlit. In the quiet ambiance of the wood and among the piles of books, his mind gave birth to scores of ideas. It was here while the birds sang in the trees, he struggled against the demons of communism, wrestled with his tribulations and toyed with thoughts of resistance, activism and freedom.
The House stood on the highest point of the hill and prayer flags fluttered on its roof. It attracted many beings from the higher realms. They hovered in the clear blue sky, watching the man grapple with many things. They knew he was perhaps on the right path.
He generally looked up for inspirations though he never saw anyone floating in the space above. Chirping of birds, rustling of leaves and monkeys jumping on the roof were his constant companions.
One monsoon night, the sky became overcast. Lightning struck across the hill. Thunder raged across the sky and hailstorm pounded the night. When the morning finally came, leaves had occupied his veranda and the lawn was a mass of broken branches and needles of pine trees. The pond had over flown. Frogs were gone and monkeys had disappeared.
The monsoon had finally receded after months of murderous rain. Sky was once again blue and clear. But times were ominous. A slight wind blew yet no leaves rustled. Eerie noises were heard in the dingy corners of the town declaring hope, anguish and disappointment. A lone hoopoe resounded hoo-hoo-hoo and puffed out its neck feathers. When it saw the disturbed face of the man, it made a quiet chattering sound and flashed its head crest.
On the morning of a particularly sleepless night, he brought out a chair on the lawn and sat staring into the sky. Blue sky became bluer. As the time whiled away he reclined on the chair half asleep, his eyes wide open. His moustache became wet with a clear liquid running down his nostrils and from the corners of his eyes he saw colours he never liked. Blue slowly turned into shades of black and red.
A woman wearing excessive jewellery gently danced in the sky. She slowly moved her hands from side to side oblivious to the bespectacled Gendun Choephel, who had just come out of his celestial tent. Within minutes the entire horizon was filled with heavenly beings. There was godly calm in the entire spectre. From a distance a sound of flute floated to which they danced.
The woman was now in the centre softly, but ecstatically, waving her hands. Others circled around her, each under the light of the other’s halo. The sound of flute faded. But the melody lingered amidst the gyrating beings. There were no shadows. He saw through them.
After awhile Gendun Choephel, with his right hand on the shoulder of a woman, stopped the circle dance said, “Boy, don’t change your colour. You are a whole grain of sand.” He gave a stern look and  disappeared into the tent. Silence reigned.
When the man woke up he was staring into the firmament. The sky was still blue. He must have leaned his head towards the right because saliva  dribbled down from his mouth had wetted the collar of his shirt. After he wrung his stiff neck and yawned, he noticed that the hoopoe was still on the grass, but was no longer chattering. It had changed its colour from cinnamon to chestnut.
A moment later a waft of fragrant smoke entered his nostrils. It must have had come from the temple. Monkeys are back dancing. Birds sang. But the hoopoe was gone.
Taxis honked from the road below. A stereo boomed loud music from one of the new houses nearby. Construction workers were installing a dish on a dead pine tree. Two women are complaining about the rising prices of tomato, onion and other commodities. ‘A kilo of mutton now costs two hundred and forty rupees!’ said one.
The House is no more the tranquil haven and the man he is no longer a whole grain of sand. He is ... uummm.

A Letter from the Thirteenth Dalai Lama

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Dear Brethrens,

2013, the Water-Snake year, marks a century since I made the proclamation of Tibet’s independence on the eighth day of the first month of the Water-Ox year. In the declaration I wrote, ‘Now the Chinese intention of colonizing Tibet under the patron-priest relationship has faded like a rainbow in the sky…’ and ‘[t]he Tibetan government’s civil and military officials, when collecting taxes or dealing with their subject citizens, should carry out their duties with fair and honest judgment so as to benefit the government without hurting the interests of the subject citizens.’ Twenty years later, in my last testament, I stated that ‘the future holds darkness and misery,’ and, to quote the Great Fifth Dalai Lama, ‘the time of the flute has changed to the whistle of an arrow.’

Now my country is under foreign occupation. This colonial subjugation has been going on for more than half a century and Communist China’s systematic propaganda and re-writing of our history has produced a generation of Tibetans who have no concept of their past glories and cultural heritage. It is hence imperative for you today to reclaim, reassert and reaffirm our history because the power of our past determines our future; the reality of our past gives us the strength, fortitude and vision to achieve a free Tibet where we can rule ourselves in tune with our culture and values. This reclamation of history is a battle of truth against falsehood, memory against censorship, and legitimacy against occupation.

In 1933 I stated that we must ‘[m]aintain friendly relations with the two great powers, China and India, conscript able soldiers to guard the borders and make them sufficiently strong to ward off those countries with whom we have had border disputes. The armed forces should be drilled and disciplined so as to be effective and strong to overcome those who threaten us.’ Much water has flowed under time’s bridge since I said these words. The world that I knew has long since disappeared. Old boundaries have been erased and new ones drawn. Consequently, we need to not only obsessively invest in education and accumulate knowledge but also develop tactical wisdom to translate our vast global goodwill into concrete political support. China is no longer the weak and strife-torn country of a century ago: it has metamorphosed into an economically strong nation that thuggishly flexes its muscles at anyone and any country that dares to speak or openly support us Tibetans. This harsh reality calls for fresh ideas, better strategies and long-term vision. We must build new forces such as concerted multi-lateral actions and strategic non-violent campaigns. We must cease to beg with folded hands at the earless walls of the United Nations and start to take our struggle to the next level with self-assuredness and inner strength. The People’s Republic of China may have the largest cash reserve in the world but it is a giant balloon with millions of needles piercing from within. Its leaders are blinkered, its system corrupt and its future uncertain.

Nevertheless, the Communist Party’s stranglehold over Tibet continues. Our beloved country is passing through a long and dark night and my people are immersed in immense suffering. The socialist hell imposed by Mao Zedong and his successors has brought a life-and-death struggle to Tibet and its people, driving many of them to set themselves on fire as a last, non-violent, resort to express their dissent. There is no pain deeper and no sacrifice greater than a seventeen-year-old nun dousing herself in petrol and turning into a fiery ball of protest while calling for Tibet’s independence. Without bitterness, animosity and hatred towards her oppressors, this teenage nun’s motivation is the highest level of bodhicitta. Looking at the sheer selflessness, loyalty and courage of such young people, there is great hope for the future.

But the task at hand is not easy and the road ahead will be long. The sacrifice and dedication of our brothers and sisters in the Land of Snow have set a new standard in our struggle. Now it is the responsibility of those living in relative freedom in exile to match and surpass this level of commitment and devotion to our fight for independence. I know that with your linguistic skills and creativity, access to the global leaders, information and the news media, you are uniquely positioned to fulfil this historic duty.

However, over the past few years I have noticed that some of you, who are highly educated and articulate, have been using your precious time and intelligence to point fingers at each other. Moreover, sadly, some of our rangzen warriors, who may not even have seen the corridors of our government-in-exile, are loudly shouting against it. Democracy can be frenzied and complicated, especially our tsen-jol bod-shung, which functions under the auspices and goodwill of its host country. Our government may not be operating as efficiently as you would wish and you may not agree with some of its policies. But just as you have one biological mother and father, you have only one legitimate government that represents our people living on both sides of the Himalayas. No other institution can replace this. If you took the trouble to find out, there are democratic channels through which you can air and register your disagreements – rationally, maturely and transparently. There is no need to hide behind a veil of social networks to motormouth your personal frustrations. A couple of rangzen advocates may have strong extremist leanings. Fanaticism, we all know, is the last refuge of cowards. Others, while criticising bod-shung, have gone to the extreme of comparing our democratic government with despotic one-party-ruled China. Please be extremely careful with your click-happy fingers and acidic comments. Rot comes in small doses and sometimes without clear intent.

Our struggle for freedom is not a long-distance shouting match. It is nothing less than a revolution against tyranny. Revolution is a strategic vision backed up by a systematic campaign. Revolution is the might of a pen matched by the strength of action. Revolution is a mission leading to independence. It is the willingness to sacrifice everything and to march forward with hope grounded in reality. Revolution rejects submission to suppression. Our revolution is an act of resistance which fundamentally challenges China’s occupation of our homeland and, in the process, kindles our collective consciousness to coalesce ourselves into a single fabric called ‘Tibet’.

This revolution is not about who can point a finger at whom the fastest. Nor it is a contest to see who can use more invectives against our people by calling them ‘spineless’, ‘incompetent’ and branding our exile government as ‘self-serving’. If rangzen is to have any resonance with our people and if our struggle is to succeed, hurling tirades is not the right approach. You should not bombard others with your own inadequacies and failures. ‘It is those who know how to rebel, at the appropriate moment, against history who really advance its interests,’ wrote Albert Camus. And yet some of our fervent rangzenpas don’t even seem to know who to rebel against.

Knowledge without understanding of wider historical and geopolitical perspectives has very little value. Information without practical application has no meaning. Passion without a purpose is pointless. This is why sometimes I feel that some of you have mouths that cover the entirety of your heads, and your heads are bigger than your bodies. A few of you have this habit to hang around only with your tiny circle of ‘like-minded’ people. The battle to make rangzen a national policy must involve all of our people, more so those who have differing political orientations. More importantly, it involves lobbying our parliamentarians to reflect people’s aspirations. Independence for the Snowland cannot be achieved only with tiny exclusive meets in far-away places over coffees and wafers. Revolution must begin with awakening the masses.

‘Involve me and I will understand’ goes an ancient proverb. More than any time in our long history, and more than any other moment in our recent past, there is an urgent need now to bring all tsampa-eaters together to push for a singular collective goal of a free Tibet. This requires charisma, leadership and vision. Where is our new Songtsen Gampo? Where is our new Milarepa? Where is Gesar? Where is Yonripon? My brethrens, search the deepest recesses of your minds, explore the tiniest corners of your hearts and hunt the most tortuous labyrinths of your memories, because the seed that can grow into a tree of leadership is within each of you. Keep in mind that you live to witness the ray of freedom rise and not to observe the shadow of repression swell.

Remember, I experienced exile too, and I know how desolate it feels to return to your cold rented houses each night. I also know how our people live in our homeland under occupation each day like sheep tethered in a slaughterhouse. In a letter dated 26 August 2012, one of our brothers in the Land of Snow wrote, ‘Tibetans in exile must have the courage to aim all your strength at a single goal. This is our expectation. The life of our nation and its freedom are directly and deeply intertwined with, and depending, on you all.’ The way forward is thus to unite and rise up.

I am writing these words from the depth of my heart because I care too much for our struggle to adopt a convenient and easy way to please you. Now each of you must find the right path, fortified by foresight. After all, as a popular adage goes, we are limited not by our abilities but by our vision.

Tibetan Author Imprisoned

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Around 4 pm on 19 November 2012, a posse of China's Public Security Bureau personnel arrested Gartse Jigme from his home in a small nomadic community in northeastern Tibet. Thirty-six-year-old Jigme is the author of Tsenpoi Nyingtob (The Warriors' Courage, Vol-1), which was published in 2008. The second volume of the title -  containing 25-chapters focussing on various issues such as self-immolation, Tibetan government-in-exile, environment etc. - was published in 2012.

Due to China's media blackout, Jigme's arrest and imprisonment remained unknown until 11 January 2013 when the Voice of Tibet Radio service broke the news. According to VOT, Jigme has been under surveillance since 2008 and his arrest is most likely linked to the publication of The Warrior's Courage Vol-2. He is currently being held in a prisoned located somewhere in Xining.

Following is a short excerpt from my piece on Jigme's book. Please read the full review from YAK HORNS: Notes on Contemporary Tibetan Writing, Music, Film and Politics.

 ----

Jigme was born on 6 January 1976 in Gonshul, a nomadic encampment in Amdo. He spent three years in school and then joined the local Gargon Choeling Monastery where he mastered all traditional fields of learning. In this book Jigme asserts that the current crisis in Tibet has direct links to China’s occupation of the plateau and its subsequent campaigns such as the Democratic Reform and Great Leap Forward. During these gigantic Communist experiments hundreds of thousands of Tibetans died from hunger, including six members of his mother’s family. Beijing, Jigme writes, cannot wish away the hurts and pains buried deep inside each Tibetan just by chanting ‘liberation’ again and again. As long as a fundamental solution is not reached that satisfies the Tibetan demands, ‘the protests will go on’. 


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她在波士頓

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在波士頓
Bhuchung D. Sonam布瓊·D·索朗
 (原詩英文,中譯者 Pazu)


在戴維斯廣場的地鐵車站
在出口與角落之間
木長椅的對面
坐着織冷手套,無指手套
圍巾及猴子帽,
傾注於一根毛線,而地上
長方形的布鋪在跟前

跟行人打招呼
差點兒伸出舌頭
又把它卷回嘴裏
能從一數到十
用英文說好、謝謝
的孫女是的老師

坐在地上如一座山
手執織針
駕輕就熟地編織着
額前皺紋有如新月
眼中溢出的散光
有如日落

有時忽然停止編織
合十壓胸
,Yeshi Norbu(益西諾布),尊貴的
業力之風把我帶至
白人之地
我坐在這裏
就像是過去二十五年在別的地方那樣
祈願丹增嘉措的願望早日達成
祈願我能回家
是以才能死於安息。

早先在加德滿都
在大寶塔的轉經道
tsampa(糌粑)chura()
茶磚跟塵土與火焰搏鬥

然後在達蘭薩拉
挨近寺門的小椅子上
叫賣 laphing(涼皮)momo(饃饃)aloo-khatsa(辣土豆)
每晚數算着殘破的盧比

之後在德里
往干諾廣場的人行道上
賣汗衣、夾克及 T
的念珠拂趕蚊子

如今在波士頓
在出口與長椅之間
一星期坐七天
編織手套、猴子帽、連指手套

我並不因這些旅程而疲累但實在是等待很久了......

沿扶手電梯往上走
人群正急着回家


This translation appeared in iSun Affairs - http://www.isunaffairs.com/


Dear folks of the snow land wandering all over the world,

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For a long time I have this terribly headache. Only today I learned from my celestial physician that this has been caused by a few pesky people living amongst our folks in exile; by their conniving minds and watching too much of their flirty moves dancing to the tunes coming from behind the thick walls of the Gate of Heavenly Peace.

I have tried all kinds of medications, including drinking my own urine in the morning, applying a mixture of cow dung and caterpillar fungus on my forehead, standing naked in the middle of road  and even flying red-coloured prayer flags atop my rented room. Nothing worked.

Only when my celestial doctor told me at 8 this morning the cause of my long splitting headache, the pain has suddenly subsided. This made me realize that an apple day does not keep the doctor away. But knowing the rotten apples certainly does.

If you are having headache, stiff shoulder, heartache or your eardrums are at the point of bursting out because of non-stop bombardment of profane counterfactual bullshits or even nice-sounding notes using the Precious One's name or quoting him, let me know and I will guide you to my celestial doctor. He is really good. The only issue is his temper.

When he correctly diagnosed the cause of my headache this morning, he gave me a long lecture quoting Marquez, Trungpa and others. He must read a lot. “These people are confused donkeys fooled red ants, charlatan, swindlers and bloody bilkers. They are like parasites that transform the host, change form and continue to thrive,” he fumed. I think he was paraphrasing Murakami.

Some of them  are clever. They use democracy to find civil channels to filter their dirty plots. Some of them give themselves grand-sounding names and others write under nice identifies such as a bird or a name of a day and even claiming to be reincarnations.

‘Do you think you can buy my teachings with deception?’ Naropa once asked.

Let me ask you now:

Would you let these pesky people to buy up your legitimacy?

How can you let these little wretched stick onto you and suck your blood until you lose your strength to be who you are?

Do you want to be fooled by these fools?

What is the point of having knowledge if you don’t use it to chart your path?

Can you spit on their faces and cast them away like dirty water down your drain?

Do you know how these blasted buffoons get around our system with ease and poise?

Ahh! I am asking too many questions. I better stop or my blasters will never end.

I conclude with something that I wrote centuries ago:
Sinners hate the devouts, 
The rich hate spendthrifts, 
Wives hate mistresses ...

The impotent man has little imagination, 
Bastards have little virtue...

Yours truly,
Drukpa Kunley

ON TIBET

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A review  of YAK HORNS
By Swati Chopra, author of Dharamsala Diaries and Buddhism: On the Path to Nirvana

The review appeared in the Seminar JournalApril 2013
YAK HORNS available online at: 

THE narrative of Tibet has never lacked for commentators and those willing and eager to tell its story on its behalf. Beginning in the twelfth century, the land, its culture and its people have been scrutinized and written about by a steady stream of explorers who managed to breach its defences and sneak into the remote Himalayan kingdom. These accounts, and those who braved the land of snows to gather them, became invaluable in the nineteenth century when secret spying and mapping missions were despatched to Tibet, as the Great Game began to unfold in Asia.
Its strategic location, its geopolitical importance, and its exotic appeal as a sort of a last unexplored frontier, ensured that Tibet remained an area of interest for ‘outsiders’ who commented upon it, told and retold its story, and continued to add to the body of writing on it, even as it passed into an era of turmoil and occupation by the People’s Republic of China in the twentieth century, and a section of its population fled their troubled homeland. What is interesting is that a large part of this body of work on Tibet, scholarly, literary and otherwise, was written by non-Tibetan ‘experts’.
As the Buddhism of Tibet, represented most prominently by Tenzin Gyatso, the fourteenth Dalai Lama, began to gain currency as a credible spiritual path in the western world circa 1970s and ’80s, a new wave of writings emerged. A host of Tibetan Rinpoches became popular teachers and began travelling the world, setting up centres and acquiring students who were affected not only by their teachings of the dharma, but also by their joie de vivre in the face of adversity. The writings that emerged from the dharma’s interaction with the world, most notably the West, are a testimony to its ability and willingness to converse with new perspectives and worldviews that were quite different from its own.
So, the world fell in love with the Thunderbolt Vehicle to enlightenment (Vajrayana Buddhism) taught by affable, ruddy-cheeked Rinpoches, leading to a ‘dharma publishing’ phenomenon. Glossy-backed books on personal growth, often compilations of teachings given by a Tibetan teacher, began appearing on bestseller lists. Though I have never heard or seen any Rinpoche actively reinforce a Shambhala-esque view of Tibet, either in lectures or in their writings, the fact that there had existed this very practical system of mind-training in Tibet, preserved and practised by human beings, who stood before the world and whose equanimity was palpable, did add to the halo of spiritual accomplishment around Tibet. I wouldn’t say it further exoticized Tibet, but it did lead to a somewhat distorted popular perception of the country – that it was a paradise, disturbed but nevertheless idyllic, filled with enlightened, angelic maroon-robed monks.
This is why Bhuchung D. Sonam’s writings, along with those of a small but growing group of Tibetan writers within and outside Tibet, become so crucial. Along with the older Lhasang Tsering and Jamyang Norbu, writers like Sonam, Tenzin Tsundue, Woeser, Jamyang Kyi and others, are engaged in intently surveying and mapping the spectrum of the contemporary Tibetan experience – that ranges from repression at home in Tibet, to a ‘stateless, homeless’ existence as refugees in India and other parts of the world.
Bhuchung D. Sonam’s Yak Horns is a collection of the author’s writings – essays, literary criticism, film and music reviews, et al – that have appeared in journals, the author’s blog at burningtibet.blogspot.in, and on websites dedicated to Tibetan writing, like www.tibetwrites.org. Through the diverse topics he tackles in the book, Sonam amplifies the voice of an entire generation of Tibetan refugees – those who grew up in exile, never quite at home, assimilating in their adoptive homelands yet never free of the persistent remembrance of the true one they had never seen. In this, Yak Horns presents an invaluable insight into the soul of the young refugee, whose ‘permanent address has been stolen’, as Sonam’s biography in the book so poignantly states.
The collection of articles and essay in Yak Horns also serves as both a mirror of, and a commentary on, the contemporary Tibetan cultural and literary scene. Those who may not regularly read the blogs and magazines where these articles appear will find in this book an opportunity of a snapshot of the same delivered to them, which suffices as a useful introduction to contemporary Tibetan perspectives and realities. Sonam is an intrepid chronicler, and little seems to have escaped his prolific pen in the years represented in the book. What one also gets is a sense of the secular literary and cultural traditions of Tibet, through his cataloguing of the works of individuals such as the inveterate traveller and controversial writer of the early twentieth century, Gendun Choephel, who could be seen as a precursor to the secular Tibetan intellectual movement of which Bhuchung D. Sonam is a contemporary representative and to which he owes allegiance.
Along with past intellectuals, Sonam keeps his lens trained on the contemporary community of writers within and outside Tibet. For those within Tibet, writing and blogging have proven to be a crucial means to resist mounting repression by a paranoid state-machinery wary of Tibetan insistence on a unique and distinct nationhood, identity and culture. By telling the truth about what is happening in Tibet, one that is often at variance with the ‘official’ version, they risk imprisonment, torture, loss of careers and separation from loved ones.
A case in point is Jamyang Kyi, a journalist employed with the state-run Qinghai Television, whose account of her imprisonment in the aftermath of the widespread protests in Tibet in 2008, was smuggled out of the country and published as a book in exile, titled A Sequence of Tortures: A Diary of Interrogations. This happened after the blog where her account first appeared in 2008 was taken down. Another prolific, and fearless, blogger is Tsering Woeser, who lives and works in Beijing and has often spoken about the ‘imperialist cultural invasion’ of Tibet. Despite repeated curbs and threats to her freedom, she and her husband, the author Wang Lixiong, continue to post content on-line that attempts to reflect ground realities in both Tibet and China.
Time and again in Bhuchung D. Sonam’s writing emerges the voice of a people chafing at and struggling with the yoke of a brutal colonization. The only ray of hope seems to be their resilience, and their refusal to give in to their oppressors despite overwhelming odds. This is evident in this quote from Gartse Jigme, a monk from a nomadic family in Amdo, who writes in his book, The Warrior’s Courage, and who Bhuchung D. Sonam quotes:
‘As a Tibetan, I will never give up the struggle for the rights of my people
As a religious person, I will never criticize the leader of my religion
As a writer, I am committed to the power of truth and reality
This is the pledge I make to my fellow Tibetans.’
Indeed, it is a pledge that resonates through this book and the many paths it traverses, the many stories it tells, and the one homeland it pays homage to – Tibet.


译文 布琼索南:早逝群英谱

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译文 布琼索南:早逝群英谱

29APR
2007年12月月27,作者 Bhuchung D. Sonam 布琼索南
Translated by David Peng

怀念仓央嘉措,根敦群培,端智嘉,次仁汪杰,达瓦诺布等








Gendun Choephel 1905-1951

你们那条老路
愈来愈不堪走。
新路已开,请你们让到一边,
要是不能伸出援手,
因为时代正在改变。
– 鲍勃·迪伦
在任何一个社会,作家和知识分子面临的对抗一般来自两方面——暴民和权力。前者是一群超级正统的聚集,变革之风无法撼动;后者是一股强力,全力以赴封锁创造性的声音,因为创造力意味着变化,变化意味着当权者的危险。此类事件史不绝书,社会无法容纳新思想,当权者因循守旧;这两者混合的毒酒往往驱使知识分子流亡,将他们排斥在社会之外,并在许多情况下,导致他们的灭亡。除了以上提到的这些条件,在我们的(西藏)社会中,命运的扭曲导致的集体业力,似乎总是敲击着那些超越当世的灵魂。
这一切都始于六世尊者达赖喇嘛仓央嘉措仁增(1683年~1706年),或意为梵音珍海——他那叛逆的生活,不羁于约定俗成的社会规范,挑战既定智慧,热爱创意的表达方式,拥抱变化,和悲惨的早逝。
诗人达赖喇嘛1683年5月1日出生于门巴地区,现印度阿鲁纳恰尔邦;1697年,他以第六世达赖喇嘛的身分在布达拉宫坐床。青年仓央嘉措高大、英俊、崇尚简单,他从不喜欢深宫里的繁文缛节。他花了大量的时间与朋友在户外运动,心仪世间事务。20岁的时候,仓央嘉措决定放弃比丘戒,这在布达拉宫引起了轩然大波,危及达赖喇嘛世系。第巴桑结嘉措因此绝望,因为他对西藏的成功统治有赖于年轻的达赖喇嘛成长为不负众望的尊者。
在随后的几年,桑结嘉措错误地与准噶尔蒙古人结盟,策划暗杀准噶尔死敌和硕特部落的拉藏汗未遂,这一失败的政治阴谋是致命的。拉藏汗的报复以第巴的斩首结束,他于1706年6月27日废黜了达赖喇嘛,武力押解仓央去中国。当仓央嘉措和其蒙古卫队到达青海湖地区的一个小湖泊贡嘎湖,他死了,极有可能是被谋杀的。有些人声称,仓央嘉措就这么失踪了,如同《六世达赖喇嘛秘传》中提到,他成为一名周游四方的修行者,余生神秘而成就非凡。仓央嘉措死亡,被杀或失踪之时,年仅23岁。
在他短暂、混乱的一生中,仓央嘉措写下了一些最优秀的藏语诗歌和藏语情歌。他的诗中没有传统西藏长诗的说教和堆砌的意象,他写出他的经历,吟唱他向往的目标。他的诗发之肺腑,令人感同身受。直到今天,分散在全世界的藏人都在吟唱着他的歌曲。
若当垆的女子不死,
酒是喝不尽的。
我少年寄身之所,
的确可以在这里。
然后是沉默的两个世纪。随着20世纪的来临,变革的车轮在别处轰隆前行,西藏的天命刺破了。妖魔弹出它丑陋的头颅。这一次,谨小慎微、争吵不休、耐人寻味的拉萨执政贵族们联合起来对付一位体弱多病的戴眼镜的僧人。这位僧人对西藏的想法震动了贵族们隐藏在丝绸裙下脆弱的心灵。他们虽然无能,捣毁这位异见的僧人却是游刃有余。
根敦群培(1905~1951年),现代西藏最重要的知识分子,1905年出生于西藏东北部热贡。他是一名聪明的学生,一位才华横溢的僧人;在辩经场,他的滑稽动作,他的标新立异但却非凡的辩证技巧常常引发混乱。他象流浪汉一样在印度和斯里兰卡旅行,对知识如饥似渴。当他回到西藏,却受到命运的捉弄。1946年2月,他以叛国罪被囚禁,经历了难以想象的痛苦和屈辱。(更顿群培在噶伦堡遇见饶嘎、江乐金和 贡培拉,三位有影响力,有些改革思维的人,据信他​​帮助设计了西藏革命党的会徽,并撰写宣言。虽然拉萨的贵族从来没有正式说明,据说这是他入狱的主要原因。)
在他的一生中,根敦群培博览群书,著作等身,从佛教哲学到西藏爱经,不一而足。他希望西藏改变,但这变化从未来到。当他1949年5月离开朗孜夏监狱时,长发披肩,举止奇特。为了消除极端的失望情绪,他抽烟酗酒。少数精英短视、愚蠢、肆意,在他们不断的撞击之下,照耀西藏天空的最明亮的星星爆炸了。妖魔得释。1951年8月14日下午4时,根敦群培在拉萨逝世,年仅47岁。
端智嘉(1953年~1985年),神秘的反叛诗人和作家,1953年出生于西藏东北部,古绒的一个小村庄。端智嘉小的时候家庭破裂,缺少早期教育机会,然而,他的勤奋和对书籍的热爱促使他发现自己的创作才能和激励他人的使命。当机会来临,他的研究超越同侪,并很快获得了独特的声誉。他的作品独创新颖,富有强烈的西藏特性和爱国主义,这也让他与任何瞧不起藏人的人开仗,无论口头还是身体。
作为一个标志性的人物,端智嘉的贡献之一是恢复了藏族青年对藏语的热爱和兴趣。部分保守的藏人无法理解他的反抗情绪和看似非常规的写作风格,他们不知道他的新创作,其实紧紧依托着西藏丰富的文学遗产。他完美贴合时代,让他的笔随着时间推移的旋律翩翩起舞。他的笔下和谐的旋律,正是一个古老传统的新声。然而,对抗从来没有停止过。1981年,他的短篇小说《活佛的故事》出版后,他受到威胁,面临可怕的后果。
在这一令人窒息的社会环境中,端智嘉感觉受到限制,他最终决定释去重负。我们的因果报应再次扭曲。1985年11月在恰卜恰,端智嘉显然在他的房间自杀,时年32岁。
在炎热的印度夏季,酥油雕塑熔化,妖魔尾随着我们,像一个空玻璃杯的影子。它搜查散居地球各处的藏区侨民;在遥远的科罗拉多一角,它抓住了丘扬创巴,诗人和冥想大师。
丘扬创巴(1939年~1987年)出生在西藏东部康区。中国占领西藏后,他逃离西藏流亡,并成为重要冥想大师,一位多产的作家和惊人的诗人。他口吐一串串的诗句,不断提醒我们存在转瞬即逝的性质。有时他写道,我们是一群盲目的傻瓜,围绕无知之火起舞。与其写作范围相匹配的,只有他的古怪行径。
作为父亲、大师、丈夫和诗人,创巴的生活沿着蜿蜒曲折的道路前行,他引发争议,聚集喧嚣,用他敏锐的笔触碰人生。
我这一代最优秀的头脑是白痴,
他们有如此白痴慈悲。
慈善的世界变成鸡食,
钻石城堡买卖来旅游 -
丘扬创巴于1987年去世,年48岁。
邪恶循环运转。我们的业力减少。灾祸正在酝酿之中。
俄珠帕尔乔(1948年~19​​88年)是一位名不见经传的人物。在其他身份之外,他曾是尊者达赖喇嘛的翻译,夏威夷大学藏学研究教授,阿拉斯加西藏委员会的创始人和一位充满活力的诗人。他被迫从西藏高山逃到印度平原,并最终抵达寒冷的阿拉斯加,他是一位难民,一个僧人,最后成为一个世俗人。
安坐在山间,他在完美的藏语、印地语、巴利文、泰文和英文之间游戏文字。然而,最后的话总是反映他身后的国家。
我记得她的脸,珠穆朗玛
地球女王
我在她的腿间长大
与她的孩子游憩。
1988年10月25日,俄珠帕尔乔在阿拉斯加安克雷奇港事故中死亡,时年40。
在我们不确定的流亡中,许多鲜花盛开得不合时宜,而被公共愤怒的严霜摧残。魔鬼有各种形状和样式。
格桑顿珠(1952年~1995年)出生在西藏鲁平岗。他是一个热情洋溢的不安分的青年。20世纪70年代,当中国共产党严酷统治西藏,几位藏人在流亡中创建了西藏共产党(TCP)。1979年5月1日,西藏共产党(TCP) 公开成立,其创始人包括格桑顿珠、朗杰和格桑丹增,这在流亡社区造成了“冲击,痛苦和恐慌”。可以理解,西藏共产党遭到强烈反对,党的创始人面对公众的愤怒和排斥。他们的意图可能是好的,但时机令人难以接受。当时,共产主义作为一种意识形态已经在下降;如我们今天所见,它几乎已经消失殆尽——除了可怕的压制和封闭国家,如朝鲜、中国和古巴。
西藏共产党的成立带来了井喷式的意识形态争论和意见,其中包括尊者达赖喇嘛在一次发言中赞成西藏共产党。也许是极端的热情和青春的纯真驱使顿珠和他的同志们贸然成立西藏共产党,他们没有充分理解其历史的必然性,或理解共产主义与西藏的文化和宗教存在许多基本的矛盾。然而,格桑顿珠的开放思维和表达自己观点的胆略是难得的素质。他额外的力量来自他的妙笔生花,重申我们的历史感;他创作的诗句悲楚凄美,回味隽永。
一滴眼泪,就是一首诗
一个微笑是它的庆祝
格桑顿珠1995年5月7日早上6点在新德里去世,时年42岁。
在流亡中生根,是一个痛苦的过程。在这个阶段,不确定的地面上会开出更多的花朵,而它们注定会走向毁灭。1988年夏,一个朋友带我造访他嫂子拉姆次仁在新德里的办公室。地址是冈仁波齐东街D-11《西藏评论》。第二天,我向拉姆阿姐打听次仁旺杰(1949年~2000年),大家亲切地称他为主编,我在学校听到那么多有关他近乎传奇的故事。拉姆是西藏评论的发行经理,房间在主编对面。拉姆阿姐没有告诉我任何故事。相反,她让我和我的朋友去主编的房间,说他那晚不会回来。这激起了我们作为学生的好奇心,我们期待看到一个与那些传奇相称的房间。那间房间12英尺长、10英尺宽,没有地板, 邋遢昏暗,令我们大失所望。睡衣在地板上形成了一个大大的八字,房间里放着一张灰色床单的单人床,还有塑料拖鞋和一台电视。然而,浴室里的空啤酒瓶的放得满满当当。这位天才一定喝了很多啤酒,我想。
我们将失望告诉拉姆阿姐,她告诉我们,有一次,一位日本记者穿着西装三件套,前来采访主编。记者敲门后,主编披着皱巴巴的睡衣,揉着眼睛出来应门,日本人很有礼貌地说明他的目的,要求采访《西藏评论》的主编。主编回答说他就是,日本人吃了一惊,瞬间无语,变得非常紧张。
次仁旺杰有一种不可思议的控制语言的力量,达到数学的精确度,穿插着“机智无礼的幽默“。在他19年的主编历程中,《西藏评论》成为一个标准的论坛,思想在此激辩,意识在此形成,喜马拉雅两侧的不稳定的政策在这儿被解析。令他的苦行生活更具吸引力的是,他的声音以同等强度在噶厦和中南海的走廊里回荡。
主编对他的职业的奉献精神也是无可比拟的。在他即将去加拿大的最后一天,他仍然来到达兰萨拉西藏之声的办公室,他的行李塞在随身携带的小包里。 当晚下班后,他钻进一辆公共汽车慢慢地沿着狭窄的道路驶向平原。这是我们最后一次见到他。
2000年11月24日晚上8点33分,次仁旺杰在多伦多去世,享年51岁。
达瓦诺布(1948~2006年)出生于大石岗,卫藏萨迦附近的一个小村庄。中国占领西藏后,他与他的母亲和其他兄弟姐妹一起逃到印度,在那里他得到学习的机会。
利用他的现代教育知识,他在1972年8月的《西藏评论》上大胆地写道,“西藏内外的人民需要一个充满活力而务实的政治领导。即使相信群众奇迹的同志也会同意,如果没有一个充满活力的领导者,即使人民存在伟大革命的可能性,也只能无所作为。在这个国家存亡之际,西藏流亡领导往往更感兴趣的是精神上的追求,而不是世俗事务。
当时甚至在现在的情况下,这是一个完全正确和恰当的评论。但暴徒们拿起武器指责达瓦诺布侮辱尊者,要求处死他。藏族妇女们情感被误导,其怒火慷慨激昂,全力呼喊尖叫。她们脱下漂亮的围裙,在空中拍打,这样的最后措施通常是保留给中国共产党的。达瓦诺布当时没有理解妇女扑打围裙的含义。
一组藏人狂热地拒绝违反盲目信仰和彻底狭隘的习俗,攥紧拳头追寻达瓦诺布。幸运的是,他的朋友们能够将他隐藏在德迥巴次仁的房间里,藏医和历算研究所对面,现在那耸立着一座吓人的手机基站。最终,达赖喇嘛的声音给那些可憎的头脑带去一些知识。
达瓦诺布与尊者私下会晤,他被称赞有胆量讲真话。后来,在一个有关西藏教育的大会上,达赖喇嘛重申他的赞美,并以达瓦诺布为例进一步指出,教育年轻流亡藏人的目的即将实现,年轻一代已经有勇气去思考,表达和执行其所肩负的职责。沸水锅突然冷却下来。
1976年达瓦诺布远赴美国深造,并于1982年在加州大学伯克利分校完成了他的博士学业。然而,当他回到达兰萨拉的时候,他的业力并不顺利。当局或许也不会忘记,他的社论比十年前创造了更多的骚动,或者也许他们不希望他们中间有太亮丽的明星,以免在其照耀下显得黯然失色,有人说他罹患抑郁症。不管什么原因,达瓦诺布在相当一段时间内没有找到工作。
然而,久旱终遇甘霖,达瓦诺布成为著名的尼赫鲁大学的教授。一个来自农民家庭的男孩,上升成为流亡西藏最重要的学者,他的旅程达到了顶峰。他的一个学生写道,他“将罕见的智慧与实际的洞察力和诚实结合起来”。
达瓦诺布于2006年5月28日中午12点左右逝世,年58岁。
这些优秀人才的平均寿命是42岁。
他们还活着的时候,他们源源不断的话语在我们这些迷信和半生不熟的头脑中失去了意义;当局用自私自利的繁琐政治塞住他们的嘴。他们的笔尖变得生硬,言语模糊,句子剥蚀,作家们成为受害者。然而,当我们大多数人死去,变成灰烬,新的花朵绽放,在这些人的话语里会发现智慧……并通过文字记住他们的名字和荣誉,而我们则会消失在历史的阴影里,无知,无觉。
生如夏花般绚烂,强于无益之苟活。
2006年7月发表

Must We love the Party…

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On 8 May, among many issues the Tibetan prime minister discussed at the Council on Foreign Relations think tank, Dr Lobsang Sangay said: ‘We don't challenge, or ask for, an overthrow of the Communist Party. We don't question or challenge the present structure of the ruling party.’ The ruling party being the Communist Party of China (CCP).

This statement by the popularly-elected head of the exile Tibetan government contradicts two of the fundamental principles that his administration stands for – the Middle Way policy and democracy.




Firstly, the basic premise of the Middle Way policy is neither to seek separation from China ‘nor accept the present conditions of Tibet under the People’s Republic of China’. Rather it is to seek ‘genuine autonomy’ under the PRC’s constitution. This hoped-for autonomy – according to the Middle Way Policy & All Recent Related Documents published by the information department of Sangay’s administration – ‘would include the right of Tibetans to create their own regional government and government institutions and processes that are best suited to their needs and characteristics.’

The Middle Way policy hence insists upon China practicing the rights enshrined in its own constitution and thus this policy is not only challenging but also insisting upon a fundamental shake-up in the way the party functions. Currently the CCP trumps over the rule of law and China’s constitution exists to serve the party. The Middle Way policy requires for the rule of law trumping over the party – consequently winning some goodies. It does not accept the over-lordship of the Chinese Communist Party as the prime minister seems to suggest.

Sangay’s remark also runs counter to His Holiness’ tireless efforts for more than half-a-century to democratize the exile community culminating in his election to the post of prime minster and the countless calls from inside Tibet for freedom. In exile, we are exercising our democratic rights and one of the prime objectives of the exile government is to fight for these same values on behalf of Tibetans in Tibet. In this sense, our resistance and struggle for freedom fundamentally questions and challenges the communist rule over the Tibetan Plateau.

Validating the ‘present structure of the party’ undermines the Tibetan people’s aspiration for freedom and democracy and at the same time it gives absolutely undeserving legitimacy to the murderous one party rule and its dictators. More than anyone else, such sweeping statements would fly in the face of over one hundred self-immolators, overwhelming majority of whom demanded freedom for Tibet and an end to China’s rule over their homeland.

In his last message in February this year, Phagmo Dhondup said: ‘Over one hundred Tibetans from all parts of Tibet set themselves on fire. They were true heroes of the Tibetan people. If Tibet does not win independence and freedom, it is certain that China will eliminate Tibet’s culture and traditional ways of life. This year the authorities have banned the teaching of Tibetan language in Bayan district. All the Tibetan teachers were expelled. It is out of sheer sadness that today, on the evening of the fifteenth day of the Tibetan New Year, I am setting myself on fire in front of the Jakhyung Monastery. Today is Tibetan Independence Day.’

Tibet has been gripped in crisis since Beijing’s occupation nearly sixty years ago which led to the systematic destruction of its culture and way of life. The situation has worsened since 2008 when the nationwide uprising against Chinese rule was brutally crushed. A solution needs to be found at the soonest and as the elected leader of exile Tibet, Sangay is under intense pressure. But statements such as this will produce no result.

Whatever reasoning compelled the prime minister to make this statement, it has stretched the Middle Way policy to an extent where it makes absolutely no sense. To begin with, the Middle Way strategy came out of great desperation and a necessity to have a plan that is more acceptable to China so that a possible solution to Tibet’s long-standing dilemma can be found. But, as the official Tibetan documents sums up, ‘nine rounds of talks with China … has not produced any meaningful outcome’ and that ‘the Tibetan people in Tibet and Tibetan communities in exile are growing more impatient with, and less hopeful of, the Middle Way policy. An increasing number of Tibetans who have doubts in their minds about the Middle Way policy suggest that it is better to explore alternative means to resolve the issue of Tibet.’

Living in our rented rooms, we have known over and again that we cannot trust the CCP. Meanwhile, Tibetans in Tibet have received enough clubs over their heads to know that they have no place in Xi Jinping’s ‘Chinese dream’. Furthermore, in spite of violent political campaigns and intense ideological indoctrination for over half-a-century, they have refused to ‘love the Communist Party’. We must build our strategies upon these fiercely courageous and never-give-up qualities to carry our struggle forward. Since the negotiations began decades ago, we have given up enough. Enough.

We have nothing more to give. As imprisoned author Theurang asks does a race that once conquered two-thirds of the world’s territory want to be turned into ‘a bunch of soul-less slaves’ serving others. ‘My dear fellow-countrymen,’ he further writes, ‘if we cannot paint the bones of our ancestors in gold, the least we could do is to not throw their gray hair to the wind.’

Their Last Words

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All translations by Bhuchung D. Sonam except where mentioned


 Tenzin Phuntsok
Age: 40
Date of self-immolation: 1 December 2011
Place: Chamdo, Kham, Tibet
Current status: Deceased

Last message of Tenzn Phuntsok:
If Khenpo Lodoe Rapsel, Namsey Sonam and all the monks and nuns of Karma Gon Monastery, the true and un-mistakable practitioners of Buddhist dharma, have to endure torture and imprisonment like this, then it is better for all of us at Karma Gon Monastery to die. I, the despicable Tenzin Phuntsok, write this with loyalty.
Brothers and sisters, don't be sad and don't lose your courage. My Dharma friends, think about our two khenpos and the monks and nuns who are holders of the Dharma practice. How can we believe in these rules that restrict the freedom of religion? I, Tenzin Phuntsok, wrote this.
Dharma friends in Karma Gon Monastery, it is useless just to live thinking about our beloved khenpos and the monks and nuns. Stand up! Clinging to taste of the eight worldly concerns, beings run away from these as they would from their enemies, I bow before the Buddha, who cannot be placated by small pleasures. I, the sorrow-filled, loathsome man called Tenzin Phuntsok wrote this.
When I think about the suffering throughout Tibet, and especially the pain at Karma Gon Monastery, there is no way that I can go on living.

Sonam Wangdu aka Lama Soepa
Age: 40s
Occupation: Monk/Social worker
Date of self-immolation: 8 January 2012
Place: Darlag county town, Golog, Amdo,
Northeastern Tibet Current status: Deceased

The last message of Lama Soepa:
To all the six million Tibetans – including those living in exile – I am grateful to Pawo Thupten Ngodup and all other Tibetan heroes who have sacrificed their lives for Tibet and for the reunification of the Tibetan people. Though I am in my forties, until now I have not had their courage. But I have tried my best to teach all traditional fields of knowledge to others, including Buddhism.
This is the twenty-first century, and this is the year in which so many Tibetan heroes have died. I am sacrificing my body both to stand in solidarity with them in flesh and blood, and to seek repentance through this highest tantric honour of offering one’s body. This is not to seek personal fame or glory.
I am giving away my body as an offering of light to chase away the darkness, to free all beings from suffering, and to lead them – each of whom has been our mother in the past and yet by ignorance has been led to commit immoral acts – to the Amitabha, the Buddha of infinite light. My offering of light is for all living beings, even as insignificant as lice and nits, to dispel their pain and to guide them to the state of enlightenment. I offer this sacrifice as a token long-life offering to our root guru, His Holiness the Dalai Lama, and all other spiritual teachers and lamas.
I am taking this action neither for myself nor to fulfill a personal desire nor to earn recognition. I am sacrificing my body with the firm conviction and a pure heart just as the Buddha bravely gave his body to a hungry tigress [to prevent her from eating her cubs]. All the Tibetan heroes too have sacrificed their lives with similar principles. But in practical terms, their lives may have ended with some sort of anger. Therefore, to guide their souls on the path to enlightenment, I offer prayers that may lead all of them to Buddhahood.
May all spiritual teachers and lamas inside Tibet and in exile live long. Especially, I pray that His Holiness the Dalai Lama will return to Tibet and remain as Tibet’s temporal and spiritual leader.

Nangdrol
Age: 18
Occupation: Layman
Date of self-immolation: 19 February 2012
Place: Dzamthang, Amdo, Northeastern Tibet
Current status: Deceased

The last message of Nangdrol:
Raise your head high with courage and loyalty. I, Nangdrol, call with gratitude upon my parents, siblings and relatives. The time has come for me to leave, For the sake of the Tibetan people, by lighting my life on fire. My requests to the Tibetans are -- Be united, Be Tibetan, Dress Tibetan and Speak Tibetan. Never forget that you are a Tibetan, Be compassionate; Respect your parents; Most of all be united; Treat animals with compassion, Do not slaughter them.
Long live His Holiness the Dalai Lama! Long live all the lamas and tulkus of the Land of Snow.
May Tibetan people be free from China’s oppressive rule, There is immense suffering under China’s rule, and this suffering is unbearable. There is no way to further endure this Chinese occupation, its terrible rule, this torture without trace. In the end the merciless Chinese will kill the Tibetans. Long live His Holiness the Dalai Lama.

Jampel Yeshi
Age: 26
Occupation: Activist
Date of self-immolation: 26 March 2012
Place: Jantar Mantar, New Delhi, India
Current status: Decased

The last message of Jampel Yeshi:
Long Live His Holiness the Dalai Lama, who is the shining example of world peace. We must strive to ensure the return of His Holiness to Tibet. I pray and believe that the Tibetan people in and outside Tibet will be united and sing the Tibetan national anthem in front of the Potala Palace.
My fellow Tibetans, when we think about our future happiness and path, we need loyalty. It is the life-soul of a people. It is the spirit to find truth. It is the guide leading to happiness. My fellow Tibetans, if you want equality and happiness as in the rest of the world, you must hold fast to this word 'LOYALTY' towards your country. Loyalty is the wisdom to know truth from falsehood. You must work hard in all your endeavours, big or small.
Freedom is the basis of happiness for all living beings. Without freedom, six million Tibetans are like a butter lamp in the wind, moving without direction. My fellow Tibetans from the Three Provinces, it is clear to us all that if we unitedly combine our strength, there will be results. So, don't be disheartened.
What I want to convey here is the concern of the six million Tibetans. At a time when we are making our final move toward our goal – if you have money, it is the time to spend it; if you are educated it is the time to produce results; if you have control over your life, I think the day has come to sacrifice your life. The fact that Tibetan people are setting themselves on fire in this 21st century is to let the world know about their suffering, and to tell the world about the denial of basic human rights. If you have any empathy, stand up for the Tibetan people.
We demand freedom to practice our religion and culture. We demand freedom to use our language. We demand the same rights as other people living elsewhere in the world. People of the world, stand up for Tibet. Tibet belongs to Tibetans. Victory to Tibet!


Choephak Kyab
Sonam
Choepak Kyap
Age: 25
Occupation: Layperson
Date of self-immolation: 19 April 2012
Place: Ngaba, Amdo, Northeastern Tibet
Current status: Deceased

Sonam
Age: 24
Occupation: Layperson
Date of self-immolation: 19 April 2012
Place: Ngaba, Amdo, Northeastern Tibet
Current status: Deceased

The last message of Choephak Kyab and Sonam:
Tibetans are a people who have a unique culture and spiritual tradition. They are compassionate and treat others with respect. However, after the Chinese occupation, Tibetans suffer without basic human rights. It is for this reason, and in order for peace to prevail on earth, we offer our lives by setting ourselves on fire. The suffering of Tibetans without basic human rights is far worse than the suffering that we endure when we set ourselves on fire.
Our cherished parents, family members and relatives, it is not that we do not have love and affection towards you. With equanimity we have taken this decision to set ourselves on fire for Tibet's freedom, for the Buddha Dharma, for the happiness of all living beings and for world peace.
You must do as we have written – even if we are taken away by the Chinese. Do not do anything; we will be happy if nobody gets harmed because of us. Do not be sad for us; listen to scholars, lamas and khenpos. If you want to be scholars then make sure to take the right path, have affection for your race and by learning about our culture, you must remain united. If you do all this then our wishes will be fulfilled. We earnestly hope that our wishes will be carried out.


Rikyo
Age: 36
Occupation: housewife/nomad
Date of self-immolation: 30 May 2012
Place: Dzamthang Monastery, Amdo, Northeatern Tibet
Current status: Deceased

The last message of Rikyo:
Prayers for world peace and happiness!
To ensure His Holiness the Dalai Lama’s return to Tibet,
do not indulge in slaughtering and trading of animals,
do not steal, Speak Tibetan,
do not fight.
Bearing all sufferings of sentient beings on myself,
Do not resist by fighting if I get into Chinese hands alive,
be united, Study Tibetan culture.
On fire I burn, my family, do not worry.


Tamdin Thar
Tamding Thar
Age: 64
Occupation: nomad
Date of self-immolation: 15 June 2012
Place: Chentsa county town, Malho, Eastern Tibet
Current status: Deceased

The last words of Tamding Thar:
'I take refuge in the Buddha, Dharma and Sangha.
I am setting myself on fire as an offering of light
with hope that His Holiness the Dalai Lama will return to Tibet,
that peace will prevail on earth and that
Tibet will be ruled by Tibetans.




Ngawang Norphel
Tenzin Khedrup
Ngawang Norphel
Age: 22
Occupation: Layperson
Date of self-immolation: 20 June 2012
Place: Yulshul, Kham, Eastern Tibet
Current status: Deceased
Tenzin Khedrup
Age: 24
Occupation: former monk
Date of self-immolation: 20 June 2012
Place: Yulshul, Kham, Eastern Tibet
Current status: Deceased


The last message of Norphel and Tenzin Khedrup:
Independence for Tibet! His Holiness must return to Tibet!
The two of us cannot contribute anything towards Tibetan culture and religion nor can we do anything to benefit Tibetans in financial terms. Hence, the only thing that we can do for Tibetans, the long life of His Holiness the Dalai Lama, and for his return to Tibet, is to set ourselves on fire. We would like to urge other Tibetan youths like us to pledge that you will never engage in such acts as fighting amongst yourselves; instead you must remain united. We have hope and faith that you will maintain loyalty among all the Tibetans.




Gudrup
Gender: Male
Occupation: Writer/poet
Date: 29 September 2012
Place of self-immolation: Nagchu, Tibet
Current Status: Deceased

The Last words of Gudrup:
‘My brothers and sisters of the Land of Snows, although looking back at our past we have nothing but a sense of loss, anger, sadness, and tears, I pray that the coming new year of the Water Dragon brings you health, success, and the fulfillment of aspirations.
We must identify and give prominence to our pride in ourselves as a people and even in the face of loss and suffering, must never lose our courage and spirit in our endeavour to uphold our unity.’
(Translation by www.phayul.com)


 Nyangkar Tashi
Age: 24
Occupation: nomad
Date of self-immolation: 12 November 2012
Place: near a school in Dorongpo in Rebkong, Amdo, Northeastern Tibet
Current status: deceased

The last message of Nyingkar Tashi:
We, the million Tibetans led by His Holiness the Dalai Lama and Panchen Lama, want independence for Tibet. Freedom to learn our language, freedom to speak our language. Free the imprisoned Panchen Lama. His Holiness the Dalai Lama must return home. I am setting myself on fire to protest against the Chinese government. My father Tashi Namgyal and other family members, there is no need to worry and feel sad. Instead engage in spiritual activities and accumulate merits. My request is that every Tibetan must learn and speak Tibetan, dress Tibetan and must remain united and rise up.
signed Nyingkar Tashi, 12 November 2012

Chagmo Kyi
Age: 26
Occupation: cab driver
Date of self-immolation: 17 November 2012
Place: Dolma Square, Rongwo Monastery in Rebkong, Amdo, Northeastern Tibet
Current status: deceased

The last message of Chakmo Kyi:
ReturnofHis Holiness to Tibet! Freedom of language!
Equality of nationalities. China's new leader Xi Jinping must meet with His Holiness the Dalai Lama.

Sangye Dolma
Age: 17
Occupation: nun
Date of self-immolation: 25 November 2012
Place: Bharkor Vilage in Dokarmo, Malho, Eastern Tibet
Current status: deceased

The last message of Sangye Dolma:
look into the deep blue sky above
my lama has returned back
into the tent with white rock steps
look, my Tibetan brothers and sisters
look at the peak of that snow mountain
the white snow lion has returned back
look, my Tibetan brothers and sisters
look at the fortress in the forest
look at the beauty of the turquoise plain
my tigress has come back
look, my Tibetan brothers and sisters
look at the land of snow
our destiny is on the rise
Tibet is an independent country.
While His Holiness the Dalai Lama
Has been away for too long
Travelling all over the world
Tibetans suffer under oppression
let's pray for this darkness to be over.
the Panchen Lama is in prison
let's pray for his release and happiness for the land of snow.
Children of the snow lion
Do not forget that you are Tibetan.
Tibet is an independent country.

signed Sangye Dolma

Kelsang Kyab
Age: 24
Occupation: semi-nomad
Date of self-immolation: 27 November 2012
Place: Outside the Peoples Government building in
Current status: deceased

The last message:
My dear parents, my sister, relatives and everyone else, please take care. i setting myself on fire for the welfare of Tibet, the land of snows. May His Holiness the Dalai Lama live long! I earnestly hope that the sun of happiness will shine for Tibet.

Phagmo Dhondup
Age: 20s
Occupation: layman
Date of self-immolation: 24 February 2013
Place: Jhakhyung Monastery in Palung, Tshoshar, Eastern Tibet.
Current status: deceased

The last message:
‘Over one hundred Tibetans from all parts of Tibet set themselves on fire. They were true heroes of the Tibetan people. If Tibet does not win independence and freedom, it is certain that China will eliminate Tibet’s culture and traditional ways of life. This year the authorities have banned the teaching of Tibetan language in Bayan district. All the Tibetan teachers were expelled. It is out of sheer sadness that today, on the evening of the fifteenth day of the Tibetan New Year, I am setting myself on fire in front of the Jakhyung Monastery. Today is Tibetan Independence Day.’

SHE WOLF

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By Lhachap Jinpa 
Translated from Tibetan by Bhuchung D. Sonam


Pursuing the realm of the realized ones
Across the chain of rocky hills
Where the soul of my she-wolf is said to roam
Letting her livid mind ride the yellow black storm

The terror of the earth and sky cuts across her shawl
Her cries vibrate like sounds of battles raging
Failing to avoid the rage of angry demons
The wolf clings to the dead of the Ten-million Burial Ground

Multiple-thinking head collide with rocks
The sound of collision spreads across the world
And the hopes of bad times strike the she-wolf
Like thousand promises made of the time

Sounds of the sages’ thigh-bone horn lingers
Lighting a thousand lamps of the soul
Quietly shedding the secrets of the truth
My she-wolf abodes in the celestial-realm


Months and years pass by at a click of fingers
Whereas the soul of the wolf remains in the world
Pure and clean like a mind of a one-year-old child
Constantly busy fulfilling various worldly deeds

Once I heard the cry of the she-wolf
Pulling my heart and mind towards her
To enjoy a feast that I did not earn
And today this body pains and aches

In this tightly bewitched world of mine
I once read the she-wolf’s story
And like the boundless joy of freedom
It gave waves of heart-warming bliss

Gods have hurled stones into the abodes of demigods
Irate demigods send rains of rocks in return
In between this battle of gods and demigods
My she-wolf flourish gracefully in peace

Madly laughing hordes of demons
Swim in a sea of reddish black blood
This heart-shaking terrifying enemy of demons
Conquered me and my she-wolf in this century

I failed to recognize the battles in the right
Nor did I toll the compassion bells on the left
From this end of the world that belongs to me
I build this live-image of thoughts from my mind


Note: Lhachap Jinpa is one of the foremost Tibetan poet in exile. He was born in Amdo and came into exile. He told me that he wrote this very cryptic poem decades ago in Tibet. 'I wrote this as it came to me' he said sitting in his tiny one-room quarters at Gu-Chu-Sum Movement of Tibet, a Dharamsala-based Tibetan former political prisoners association.

As a reader if you can make sense of what this poem could mean or means to you, please share your thoughts. Thanks

before the roar - Ladakh Trip 2013

A Song from a Distance (for Woeser)

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布琼索南①:来自远方的歌——给唯色

傅正明 译 



我身陷一间灼热的房间
光芒在天花板闪耀,
一个皮沙发邀我
放松一下脊背,
可我的心在跳动,
奔向村边的小河
扶着皮绳小桥
随风摇荡,
在那布满灰尘的院子里
我被捆在一块石头上,
因为妈妈每天要在地里劳作。 

这里的灰色房子盯着我。
列车上的人们
寒颤,躁动,疲倦,孤寂,迷茫,
盼望另一种生活版本。
我的心神奔向
那个蝎子山头旁边的村庄,
那里杨柳沙沙作响,
那里我曾困在一间着火的农家茅房。 

此刻我是风中飘浮的
一株蒲公英的绒毛。 

你怎么样,我的叛逆?
我看到你也陷在疯狂都市遥远的一角。
在昏黄闪烁的星光下
你的沙发邀你坐下了吗?
抑或是墙上的眼睛
盯着你全身肌肉的每一次抽搐?
我看到你的心流淌开去
奔向你群山之间的家园。
在蓝天下
在敏锐的星星注视之下。 

我在远方歌唱
你和我都是格萨尔王的强弓
射发的鸣镝的碎片,
你和我都是雅鲁藏布江
浇灌的麦穗。 

每一天打开互联网
我的心都会担忧
你失踪的新闻,
像卓玛加②一样被投进一间牢房
在他的《骚动的喜马拉雅山》
成为书林一景的前夜;
像被带走了不知下落的加羊吉③一样
在她刚刚制作晚间新闻之后; 
像那个在黑暗中被捕的说唱艺人④
在他的歌声融入风中之前; 
像那个帕廓街的老妇人
跟着消失的是她转动的经轮。 

我在远方歌唱
你和我都是密勒日巴煮过荨蔴的
瓦罐的残片;
你和我都是阿尼玛卿神山上
同一株柏树芬芳的落叶。 

我在这里流亡,脸上皱纹加深了
树叶纷纷飘落。
你在帝国都市磨砺锋利的笔,
你的每一个词都测量过,
每一次呼吸都检查过,每一步都有人跟着,
可你的笔随着故事起舞,
以另一种语言传到我的耳边。 

我在远方歌唱
你我是撒在同一首诗中的词语,
那是更敦群培⑤囚室里写下的绝唱; 
你我都是雍日本⑥ 之剑碎裂的残片,
那是穿刺四月之夜的长剑。

有一天
你和我
将在幽暗的拉萨酒馆
吃碗“涂巴”⑦; 
你和我将化作
雪狮
漫步在念青唐古拉山头。 

译注: 

① 布琼索南(Bhuchung D. Sonam):生于西藏,从小随父母流亡印度,曾获印度巴洛达大学经济学硕士学位,现在美国波士顿一所大学深造,兼用藏文、英文写作,著有英文诗集《西藏蒲公英》(Dandelions of Tibet)和《二元冲突》(A Conflict of Duality, 2006),编有藏人以英文写作的诗集《流亡的缪斯:西藏流亡诗人选集》(Muses in Exile En Anthology of Exile Tibetan Poets)。

② 卓玛加:原北京大学某研究所研究生,2002年即将获得硕士学位之前,走访西藏各地并撰写《骚动的喜马拉雅山》,次年流亡印度,一年后返回西藏,2005年被捕,以“骚动和颠覆国家罪”判处十年半有期徒刑。《骚动的喜马拉雅山》一书已由国际笔会西藏流亡作家协会出版。

③ 加羊吉:青海电视台藏语编导、西藏歌手、藏语作家,2008年4月1日被青海省安全部门拘押二十多天,后因“证据不足”,以取保候审的名义交付巨额罚金才获释,目前仍就职于青海电视台。2008年夏天,甘肃人民出版社出版她的专著《爱与痛的随想》。

④ 可能指青海果洛州著名说唱艺人达贝,在安多民间被称为“果洛达贝”,于2008年4月一度被拘押。

⑤ 更敦群培 (1903-1951) :近代西藏的著名学者、画家、诗人、翻译家,西藏文化史上承前启后的大师。1946年在拉萨以涉嫌“印造伪钞”的罪名被捕,实际原因可能是他在旅行印度期间卷入“西藏革命党”的活动。1950年十四世达赖喇嘛亲政后大赦政治犯,更敦群培因此获释。

⑥ 雍日本:五○年代汉藏武装冲突中藏人眼里的康巴勇士,据米克尔·登海姆(Mikel Dunham)的《菩萨勇士》(The Buddha's Warriors)一书,雍日本于1956年4月在理塘寺战死。

⑦ 涂巴:一种西藏传统风味的面条,或称疙瘩面,拌有牦牛肉、白萝卜丝和藏式辣椒。 

原文: 

བོད་ནང་མཆེད་འོངས་པའི་སེམས་ཀྱི་མེ་ལྕེ།

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Note: This is an essay written by Gangsey or Snow Prince, a pseudonym of a Tibetan living in Lhasa. This is a trenchant analysis of China's rule and what it means to be a Tibetan living in occupied Tibet. 

English translation is available here:


༢༠༡༢ ལོའི་བོད་ལུགས་དུས་ཆེན་དང་དེ་ལས་འཕྲོས་པའི་བསམ་གཞིགས། 
གངས་སྲསཀྱིས་བརྩམས།

སྤྱིར་བཏང་ལོ་རེ་རེའི་བོད་ལུགས་ཀྱི་ས་ག་ཟླ་བ་དང་ཞོ་སྟོན་དུས་ཆེན། དགའ་ལྡན་ལྔ་མཆོད་སོགས་ཀྱི་དུས་ཆེན་ཁག་ནི་ཕྱོགས་ཡོངས་དད་ལྡན་མང་ཚོགས་ཁྲི་སྟོང་མང་བོའི་དད་སེམས་དང་ཡིད་ཆེས་ཀྱི་ཕྱག་སྐོར་ཀློང་ནས་འགོ་རྩོམ་ངེས་ཡིན་ལ་ཁོང་ཚོའི་སྨོན་ལམ་དང་སྤྲོ་དགའི་དད་འདུན་གྱི་ཁྲོད་མཇུག་བསྡུ་སྲིད་པ་ཡིན་མོད། འོན་ཀྱང་ད་ལོའི་དུས་ཆེན་ཁག་ནི་ཉེན་རྟོག་དམག་མི་ཁྲི་སྟོང་མང་བོའི་མེ་མདའི་འཇིགས་སྣང་སྐད་སྒྲ་དང་གོམས་སྟབས་བར་མཇུག་བསྡུས་སོང་། མ་གཞི་དུས་ཆེན་རེ་རེའི་ནང་སྤོ་བོ་ལགས་ཀྱི་བྱམས་བརྩེ་དང་རྨོ་མོ་ལགས་ཀྱི་སྐྱབས་འཇུག ཨ་ཕའི་དགོད་སྒྲ་དང་ཨ་མའི་འཛུམ་མདངས། བུ་ཆུང་ཚེ་རིང་གི་ཞབས་བྲོ་དང་བུ་མོ་སྒྲོལ་མའི་གཞས་དབྱངས་སོགས་བསང་དུད་དང་མཆོད་མེའི་ཀློང་དུ་མཐོང་ཞིང་ཐོས་ཐུབ་པ་དང་དེ་དག་ཡོད་ཚད་ལྷ་ཚོགས་ཀྱི་ཞིང་བཀོད་དུ་ཐིམ་འགྲོ་བ་ཡིན། ཡིན་ནའང་ད་ལོ་ནི་དེ་དག་གི་ཚབ་ཏུ་འཇིགས་སྐྲག་དང་སེམས་ཁྲེལ། དོགས་འདྲི་དང་ཞིབ་བཤེར། གདུག་རྩུབ་དང་བརྙས་བཅོས། བཀག་སྡོམ་དང་བཙོན་འཇུག་སོགས་ལས་མ་འདས། ལྷག་པར་དུ་ད་ལོའི་ས་ག་ཟླ་བར་བོད་རིགས་སྤུན་ཟླ་མང་བོ་ཞིག་ཉེས་མེད་ངང་བཙོན་འཇུག་དང་འདྲི་གཅོད་བཏང་རྗེས་གནས་ནས་སྐྲོད་པར་བྱེད་པའི་ཁྲིམས་མེད་ལུགས་མེད་ཀྱི་བྱ་སྤྱོད་དེ་དག་བོད་མི་རེ་རེའི་སེམས་སུ་ན་ཟུག་གི་མེ་ཕུང་དང་ཞེ་འཁོན་གྱི་སྐྲན་འབུར་ཡིན་པ་སྨོས་མ་དགོས། གཞན་ཡང་བོད་ཁུལ་གཞན་དག་ནས་བོད་རིགས་དད་ལྡན་པ་དང་མང་ཚོགས་ལྷ་སར་མཆོད་མཇལ་དང་གནས་སྐོར་སོགས་ལ་འོངས་པར་རྦད་དེ་བཀག་སྡོམ་བྱས་སོང་།

ང་ཚོ་ཅིའི་ཕྱིར་འདི་ལྟར་ཉེས་མེད་བཙོན་འཇུག་བྱེད་དགོས་སམ།
ང་ཚོར་ཅིའི་ཕྱིར་འདི་ལྟར་འདྲི་བརྩད་བྱེད་དགོས་པ་ཡིན་ནམ།
ང་ཚོ་ཅིའི་ཕྱིར་འདི་ལྟར་ཚོང་ལས་དང་སློབ་སྦྱོང་། ལས་རིགས་གཞན་དག་དང་ཁ་བྲལ་བར་བྱས་ཏེ་སྡོད་དབང་མེད་པར་ཡུལ་གཞན་དུ་སྐྲོད་དགོས་སམ། ཅིའི་ཕྱིར་ང་ཚོ་མི་རིགས་ཡོངས་དོགས་ཡོད་ཉེས་ཅན་དུ་བལྟ་བ་ཡིན་ནམ། ཐ་ན་དགུང་ལོ་བརྒྱད་ཅུ་དགུ་བཅུ་རུ་སླེབས་པའི་སྤོ་བོ་རྨོ་མོ་དང་སློབ་ཆུང་འགྲིམས་པའི་བུ་ཕྲུག་ཚོའང་དོགས་ཡོད་ཉེས་ཅན་ལྟར་བརྩི་བ་ཡིན་ནམ། འདི་ནི་ཁྱེད་ཚོས་བཤད་བཞིན་པའི་ཁ་བྲལ་རིང་ལུགས་དེ་མ་ཡིན་ནམ། མི་རིགས་དབྱེ་འབྱེད་དེ་མ་ཡིན་ནམ། སྒེར་གཅོད་རིང་ལུགས་དེ་མ་ཡིན་ནམ། བྲན་གཡོག་ལམ་ལུགས་དེ་མ་ཡིན་ནམ།

དུས་རབས་ཉེར་གཅིག་པ་ནི་ཐམས་ཅད་འཛམ་གླིང་རང་བཞིན་ཅན་དུ་འགྲོ་བའི་སྐབས་ཡིན་ན་ང་ཚོས་མྱོང་བཞིན་པའི་སྡུག་བསྔལ་འདི་དག་སུ་ཞིག་གིས་རྟོགས་སམ། ད་ལོའི་རྒྱལ་སྤྱིའི་གནད་དོན་གལ་ཆེ་ཤོས་དེ་སེ་རེ་ཡའི་(Syria)གནད་དོན་ཡིན་པ་དང་རྒྱ་ནག་ལ་མཚོན་ན་རྒྱལ་མཚམས་ཀྱི་གླིང་ཕྲན་(Island)རྩོད་རྙོག་དེ་རེད། སེ་རེ་ཡའི་གནད་དོན་ནི་སྒེར་གཅོད་རིང་ལུགས་པའི་བཙོན་དབང་ལས་བྱུང་བའི་མི་བྱེད་ག་མེད་ཀྱི་འོས་ལངས་ཐེངས་ཤིག་ཡིན་པ་དང་ཤིན་ཏུ་ཡིད་སྐྱོ་བ་ཞིག་ཡིན་མོད། འོན་ཀྱང་མི་དམངས་ལ་སྐད་འབོད་བྱེད་པའི་རང་དབང་འདུག རྒྱ་ནག་གི་ས་མཚམས་རྩོད་རྙོག་ལ་མཚོན་ན་དེ་ནི་སོ་སོའི་ཁེ་ཕན་ཁོ་ན་ལས་མ་འདས། གནད་དོན་འདི་གཉིས་ལ་འཛམ་གླིང་གི་རྒྱལ་ཁབ་སོསོའི་སྲིད་འཛིན་དང་མཉམ་འབྲེལ་རྒྱལ་ཚོགས་ཀྱིས་ཐུགས་ཁུར་དང་དོ་སྣང་ཚད་མེད་བྱེད་བཞིན་ཡོད། ཡིན་ནའང་ང་ཚོར་ཐ་ན་གཞི་རྩའི་འགྲོ་བ་མིིའི་ཐོབ་ཐང་ཀྱང་མེད་པའི་གནས་བབས་འདིར་རྣམ་པ་ཚོས་ཐུགས་ཁུར་དང་རོགས་རམ་གནང་བའི་ཚོར་བ་གང་ཡང་བྱུང་མ་སོང་།

ཉེ་ལམ་སུའུ་ཏན་ལྷོ་མའི་(South Sudan)རང་བཙན་དེ་འདེམ་བསྐོའི་སྒོ་ནས་བཙུགས་སོང་། ལེས་པེས་ཡའི་(Libya)དམངས་གཙོ་དེ་དྲག་ཤུགས་ཀྱི་སྒོ་ནས་སྤེལ་སོང་། འབར་མའི་(Burma) རང་དབང་དེ་ཞི་བདེའི་སྒོ་ནས་བསྐྲུན་སོང་། ཡིན་ནའང་ང་ཚོ་ནི་དེ་དག་ལས་ལྡོག་སྟེ་མུན་ནག་གི་དུས་སྐབས་སུ་སླེབས་པར་བྱས་ཡོད། དེ་བས་ང་ཚོ་མཉམ་འབྲེལ་རྒྱལ་ཚོགས་དང་རྒྱལ་སྤྱིའི་འགྲོ་བ་མིའི་ཐོབ་ཐང་ལྷན་ཚོགས། རྒྱལ་སྤྱིའི་ཁྲིམས་ཁང་། གཞན་ཡང་རྒྱལ་ཁབ་སོ་སོའི་འགོ་ཁྲིད་དང་འབྲེལ་ཡོད་སྡེ་ཁག་དག་ལ་རེ་བ་མེད་པར་ཆགས་པ་དང་ངང་ངམ་ཤུགས་ཀྱིས་དོགས་པ་ཟ་བར་བྱས་སོང་། ཁྱེད་རང་ཚོས་དཔལ་འབྱོར་གྱི་ཁེ་ཕན་ཁོ་ན་ལས་གཞན་ལ་བསམ་གཞིགས་མི་བྱེད་པའི་ཚོར་བ་ཤུགས་དྲག་བྱུང་སོང་ལ་དེ་བས་ང་ཚོས་ཁྱེད་རྣམ་པའི་རིན་ཐང་གཞན་དག་ཀྱང་མཐོང་ཐུབ་མ་སོང་།

ད་ལོའི་སྟོན་ཁར་ང་རང་ཐེངས་གཉིས་པར་ལྷ་སར་འོངས་དུས་ཕ་ཡུལ་ནས་འབྲེལ་ཡོད་ཀྱི་འཛིན་ཡིག་བླངས་རྗེས་འོངས་པ་ཡིན། མེ་འཁོར་ནང་ངས་མཐོང་བ་མཐའ་དག་ནི་རྒྱ་མི་རྐྱང་རྐྱང་ལས་མ་འདས་ཤིང་། ཁོང་ཚོ་མང་ཆེ་བ་ལྷ་སར་འོངས་ནས་ཁེ་ཕན་འཚོལ་མཁན་འབའ་ཞིག་རེད། ཉིན་རེ་བཞིན་རྒྱ་ནང་གི་ས་ཆ་མང་བོ་ནས་འདི་ལྟར་མེ་འཁོར་ཐེངས་མང་བོ་ཡོང་གིན་ཡོད་པ་དང་མི་དེ་དག་ལས་མང་ཆེ་ཤོས་ནི་རིག་གནས་དང་དཔལ་ཡོན་མེད་པ་དང་བླང་དོར་གྱི་གནས་གང་ཡང་མི་ཤེས་པའི་སྒེར་དོན་རིང་ལུགས་པ་ཤ་སྟག་རེད། ཐ་ན་དེ་དག་གི་ཁྲོད་དུ་ནང་ལོགས་སུ་མི་བསད་རྗེས་བོད་ལ་བྲོས་བྱོལ་བྱེད་པའི་མི་གསོད་ལག་དམར་དང་རྐུན་མ། ཇག་པ། ཁྲམ་པ། མགོ་སྐོར་གཏོང་མཁན། གཞང་ཚོང་མ་སོགས་ངེས་ཅན་ཞིག་འདུ། ང་ཚོ་མཉམ་དུ་ལྷ་སའི་མེ་འཁོར་འབབས་ཚིགས་སུ་འབྱོར་མ་ཐག་ང་ཚོ་བོད་རིགས་ཁ་ཤས་དེ་ཚོ་ཉེན་རྟོག་དམག་མིའི་ཞིབ་བཤེར་དང་མེ་མདའི་འོག་ཁོ་ཚོའི་སྒོ་རྭའི་ནང་ཁྲིད་པ་དང་འཛིན་ཡིག་མེད་ན་ཕྱིར་སྐྲོད་པ་དང་ཡོད་ནའང་འབྲེལ་ཡོད་ཀྱི་ལས་ཀ་ཉིན་གཉིས་གསུམ་ལ་སྒྲུབ་རྗེས་གཞི་ནས་ཉམ་ཆུང་གི་ཙི་ཙི་བཞིན་སྡོད་དགོས། “རླབས་ཆེ་བའི་”རྒྱ་མི་དེ་ཚོ་ནི་ལྷ་སར་འབྱོར་བ་ན་དེ་ལས་ལྡོག་སྟེ་དེ་ལྟ་བུའི་གནད་དོན་ཅི་ཡང་གདོང་ལེན་བྱེད་མི་དགོས་པར་སྔ་ན་མེད་པའི་རང་དབང་ཐོབ་འགྲོ་བ་དང་སྔ་ན་མེད་པའི་གོ་སྐབས་རེག་འགྲོ། ཁོ་ཚོས་མགོ་བོ་ཡང་དགྱེས་ཏེ་མངོན་སུམ་འཛེམ་མེད་ཀྱིས་མི་ལས་དགུ་ལས་བྱས་ཆོག རྒྱུ་མཚན་ནི་ཁོ་ཚོར་མཚོན་ན་རང་དབང་ལུང་བར་འབྱོར་བས་ཡིན། ཁོ་ཚོས་བོད་མི་རིགས་ཀྱི་རིག་གནས་དང་ཀུན་སྤྱོད། ཆོས་ལུགས། སྐད་ཡིག གོམས་སྲོལ། དཔལ་ཡོན་ཐམས་ཅད་དངོས་དང་བརྒྱུད་པའི་སྒོ་ནས་རྩིས་མེད་རྡོག་རལ་དུ་གཏོང་བཞིན་ཡོད། དཔེར་ན་བོད་རིགས་ལ་དྲི་མ་ཁ་ཚུལ་སོགས་བཤད་པ་དངོས་སུ་མཐོང་སོང་ལ། ཁོ་ཚོ་རང་ཉིད་ནི་ཁ་ལུད་གང་སར་འཕེན་པ་དང་གཅིན་སྐྱག་གང་སར་གཏོང་བ། འགྲིམ་འགྲུལ་སྒྲིག་ལམ་མི་བརྩི་བ། ཁོར་ཡུག་སྦགས་བཙོག་བཟོ་མཁན་རྐྱང་རྐྱང་རེད། འདི་ནི་དཀར་ནག་གི་གོ་ལྡོག་པ་མ་ཡིན་ནམ། འདི་ནི་མི་རིགས་འདྲ་མཉམ་ཡིན་ནམ་ཡང་ན་དམགས་གཙོ་རང་དབང་ཡིན། རིག་གནས་འཛུགས་སྐྲུན་ཡིན་ནམ་ཡང་ན་རང་སྐྱོང་སྲིད་ཇུས་ཡིན།

སྤྱིར་བཏང་ཉེན་རྟོག་དམག་མི་མཐོང་དུས་བདེ་འཇགས་ཀྱི་འདུ་ཤེས་ཤིག་དང་དགའ་ཞེན་གྱི་དུ་ཤེས་ཤིག རྒྱབ་རྟེན་སྐྱབས་བཅོལ་གྱི་འདུ་ཤེས་ཤིག་དང་བརྩི་བཀུར་གྱི་འདུ་ཤེས་ཤིག་ཡོད་པ་ཡིན། རྒྱུ་མཚན་ནི་ཁོང་ཚོ་ཚང་མ་རྒྱལ་ཁབ་ཀྱི་ཁྲིམས་འཛིན་པ་དང་བདེ་འཇགས་སྲུང་མཁན་ཡིན་པས་རེད། ཡིན་ནའང་བོད་དུ་དེ་ཚོ་མཐོང་མ་ཐག་འཇིགས་སྐྲག་དང་སྐྱི་གཡའ་བའི་འདུ་ཤེས་ཤིག་དང་སེམས་ཁྲེལ་དང་དོགས་གནས་ཀྱི་འདུ་ཤེས་ཤིག་མ་གཏོགས་ཅི་ཡང་མེད་དེ། རྒྱུ་མཚན་ནི་ཁོ་ཚོས་དབང་ཆ་བཀོལ་ཏེ་རྒྱུ་མཚན་ཡོད་མེད་ལ་མི་བལྟོས་པར་གང་བྱུང་དུ་འདྲི་བརྩད་དང་ཞིབ་བཤེར། ཐ་ན་བཙོན་འཇུག་སོགས་བྱེད་པས་ཡིན། དཔེར་ན་ཐེངས་ཤིག་ང་རང་ལམ་དུ་འགྲོ་སྐབས་ཁོ་ཚོས་ང་རང་ལ་གང་དུ་བསྡོད་ཡོད་པ་དང་ཅི་བྱེད་མཁན་ཡིན་པ། འཛིན་ཡིག་ཡོད་མེད། ད་ལྟ་གང་དུ་འགྲོ་བ་སོགས་དྲིས་པ་དང་ཡང་ན་ཇ་ཁང་གང་དུ་འགྲོ་བའམ་མི་སུ་ཞིག་ལ་ཐུག་འཕྲད་བྱེད་པ་སོགས་དྲིས་སོང་། དེས་ན་ངའི་མི་སྒེར་གྱི་གསང་བའི་རང་དབང་ཟེར་བ་གླེང་ཐབས་མི་འདུག གཅིག་བྱས་ན་གསང་སྤྱོད་གང་ཞིག་ཏུ་འགྲོ་བ་དང་གཅིན་པ་ཐེངས་ག་ཚོད་བཏང་བ་སོགས་ཀྱང་འདྲི་བར་བྱེད། དཔེར་ན་ངའི་གྲོགས་པོ་ཞིག་ཐེངས་ཤིག་ར་མོ་ཆེ་དགོན་པར་འགྲོ་དུས་མི་འདྲ་བའི། “ས་ཚིགས་”ནས་ཐེངས་མ་བདུན་ལ་འདྲི་བརྩད་བྱས་པ་རེད། གཙུག་ལག་ཁང་དང་པོ་ཏ་ལ་སོགས་དེ་བས་ཀྱང་སྨོས་མ་དགོས་པ་ཡིན། དེས་ན་ང་ཚོའི་ལུས་ཕུང་གི་རང་དབང་གང་དུ་ཡོད་དམ། ང་ཚོའི་འགྲོ་འདུག་གི་རང་དབང་གང་དུ་ཡོད་དམ། ང་ཚོའི་སྨྲ་བརྗོད་ཀྱི་རང་དབང་གང་དུ་ཡོད་དམ། ང་ཚོའི་བསམ་བློའི་རང་དབང་གང་དུ་ཡོད་དམ། ང་ཚོའི་རྒྱུ་ནོར་གྱི་རང་དབང་གང་དུ་ཡོད་དམ།

འདི་ལྟ་བུའི་གནས་སྟངས་འོག་ཁོང་ཁྲོའི་མེ་ལྕེ་དེ་ཉིད་བོད་ཁམས་མདོ་དབུས་ཁམས་གསུམ་ཡོངས་སུ་ཁྱབ་པ་དང་བོད་མི་རེ་རེའི་སེམས་སུ་འབར་བཞིན་ཡོད་དེ། རླབས་ཆེ་བའི་རང་རིགས་སྤུན་ཟླ་མི་ཉུང་བ་ཞིག་གིས་རང་ལུས་མེར་བསྲེགས་དང་ཐ་ན་ཕྱི་རྒྱལ་དུའང་དེ་ལྟ་བུའི་དོན་རྐྱེན་བྱུང་བ་རེད། དེ་བས་རང་ལུས་མེར་བསྲེགས་ནི་རང་བཞིན་གྱིས་བྱུང་བ་ཞིག་མ་ཡིན་པར་དེ་ནི་གདམ་གསེས་མེད་པའི་གདམ་གསེས་ཀྱི་ལམ་བུ་ཞིག་ཡིན། ཁོང་ཚོ་ནི་མི་འདྲ་བའི་ས་གནས་དང་མི་འདྲ་བའི་རྒྱབ་ལྗོངས། མི་འདྲ་བའི་ཁྱིམ་ཚང། མི་འདྲ་བའི་ཕོ་མོའི་མཚན་མ། མི་འདྲ་བའི་ལོ་ཚོད་བཅས་ཀྱི་དཔའ་རྒོད་རིང་ལུགས་པ་འབའ་ཞིག་ཡིན་ཏེ། ཁོང་ཚོས་རང་ཉིད་ཀྱི་བླ་ན་མེད་པའི་ཚེ་སྲོག་དང་ལང་ཚོ་ཕ་ས་འདིའི་ཡོད་ཚད་ཀྱི་ཆེད་དུ་ཕུལ་བ་རེད། ཁོང་ཚོ་ནི་རང་ཉིད་འཚོ་གནས་ཙམ་ཞིག་བྱེད་མ་ཐུབ་པ་རྩ་བ་ནས་མ་ཡིན་པར་ཡོད་ཚད་ཀྱི་ཡོད་ཚད་ཕ་ས་འདིའི་མཐའ་དག་གི་དོན་དུ་ཡིན། འདི་ལྟ་བུའི་རླབས་ཆེ་བའི་ཕུགས་བསམ་རིང་ལུགས་ནི་ནམ་ཞིག་མངོན་འགྱུར་བྱེད་ཐུབ་བམ། འདི་ལྟ་བུའི་བློས་གཏོང་ནི་ཁ་ནས་བཤད་པ་ཙམ་མ་ཡིན་པར་རང་ཉིད་ཀྱི་ཟུངས་ཁྲག་དྲོན་མོའི་མཛད་རྗེས་དེ་མི་རབས་ནས་མི་རབས་ལ་ཕུལ་ཟིན་ཡོད་པས། རང་རིགས་དང་རང་རིགས་ཀྱི་ལོ་རྒྱུས་ཀྱིས་ཁོང་རྣམ་པ་ཚོར་ནམ་ཡང་བུ་ལོན་ཆད་པར་ངེས། ཁོང་ཚོས་ང་རང་ཚོ་ཤིན་ཏུ་སེམས་འགུལ་ཐེབས་པར་བྱས་སོང་ལ་སྡུག་བསྔལ་བརའང་བྱས་སོང་། རྒྱུ་མཚན་ནི་ཁོང་ཚོས་ང་རང་ཚོའི་ཆེད་དུ་སོ་སོ་རང་ཉིད་ཀྱི་ཚེ་སྲོག་གི་ཟུངས་ཁྲག་གིས་རང་རིགས་ཀྱི་ལོ་རྒྱུས་སྟེང་ཆེས་འོད་སྟོང་འབར་བའི་ལོ་རྒྱུས་ཀྱི་ཆ་ཤས་དེ་བསྐྲུན་ཡོད། འདི་ནི་ཕ་ས་འདིས་བརྗེད་མི་རུང་བ་དང་ཕ་ས་འདིའི་མི་རེ་རེས་བརྗེད་མི་རུང་བ་ཞིག་ཡིན། ང་ཚོའི་མི་རབས་འདི་ནི་འདི་ལྟ་བུའི་བློས་གཏོང་གི་འགན་འཁྲིའི་དུས་རབས་ཤིག་ཡིན་པ་རེད། གཞན་དག་གིས་སྐད་བརྒྱབ་སྟེ་ཁྲོམ་སྐོར་བྱས་ནས་མི་འདོད་པའི་ངོ་རྒོལ་མཚོན་པར་བྱས་ཆོག་མོད། འོན་ཀྱང་ང་ཚོས་ཅིའི་ཕྱིར་གཅེས་སྲོག་གིས་ངོ་རྒོལ་བྱེད་དགོས་པ་འདི་ཅི་ཡིན་ནམ། ཁོང་ཚོས་ང་ཚོའི་འཕེལ་རྒྱས་ཀྱི་ལམ་བུ་དང་ཕ་ས་འདི་ཉིད་ཀྱི་མཚར་སྡུག་གི་མ་འོངས་པའི་བགྲོད་ལམ་ལ་རང་ཉིད་ཀྱི་གཅེས་སྲོག་གི་ཟུངས་ཁྲག་དང་ལང་ཚོའི་ལོ་ཟླས་རྨང་བཏིང་ཡོད། ང་ཚོ་ཁོང་རྣམ་པའི་ལམ་བུའི་རྨང་རྡོ་ལ་བརྟེན་ནས་རི་རྩེར་སྙེག་དགོས་ཨང།

མཇུག་མཐར། ང་ཚོས་ཀྲུང་གོའི་འགོ་ཁྲིད་པ་དག་ལ་བཤད་འདོད་པའི་རེ་བ་ཞིག་ནི། དངོས་དོན་ལ་གདོང་ལེན་བྱེད་མི་འདོད་པ་ཕུད་ཁྱེད་ཅག་གིས་ང་རང་ཚོ་བཙོན་དུ་འཇུག་པ་དང་འདྲི་བརྩད། བཀག་སྡོམ་སོགས་བྱེད་པ་ལས་ང་ཚོ་དང་མཉམ་དུ་བགྲོ་གླེང་བྱེད་པ་དེ་ནི་ཐབས་ལམ་བཟང་ཤོས་དེ་ཡིན། གད་སྲིད་འགྱུར་བ་གང་ཡང་གཏོང་མི་འདོད་ན་ཁྱེད་རང་ཚོ་ང་ཚོའི་སྣེ་ཁྲིད་པ་བྱེད་པའི་ཐོབ་ཐང་ཤོར་ཚར་བ་དང་སྤུན་ཟླ་མི་རིགས་བྱེད་པའི་རིན་ཐང་ཡང་བརླགས་ཟིན་པ་རེད། འདི་ནི་ཁྱེད་རང་ཚོའི་ཕམ་ཁ་ཡིན་ལ་འཛམ་གླིང་འདིའི་སྐྱོ་གརའང་ཡིན།






Pussies Don't Riot in Dharamsala

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October 26 was a fine Saturday. The sky was blue and the mountain air crisp. I was on my way to the screening of Pussy Riot: A Punk Prayer, a documentary film on all-women Russian rock band Pussy Riot who fights for LGBT rights and opposes Vladimir Putin’s curb on basic freedom in Russia. The screening of the film was at the Club House located in the center of McLeod Ganj.

Over nine thousand exile Tibetans take refuge in Dharamsala and McLeod Ganj, where His Holiness the Dalai Lama resides, can perhaps be termed as the Mecca of exile Tibet.

In the theatre, however, there were four Tibetans, ten Indians and about eighty foreigners. Just to make sure the numbers were correct, I looked around a few times and counted – 4 Tibetans, 10 Indians and over eighty Injis.

Pussy Riot: A Punk Prayer was one of many films screened during the Dharamsala International Film Festival (DIFF), a non-profit undertaking presented by White Crane Arts & Media Trust that Tenzing Sonam and Ritu Sarin founded two years ago.

The festival aims to bring high quality, independent films along with their filmmakers from around the world to Dharamshala in order to enrich knowledge and understanding of other societies, cultures and ideas; and to promote and encourage local filmmaking talent by organizing special screenings and masterclasses.

It also aims to promote contemporary art, cinema and independent media practices in the Himalayan region by creating spaces and opportunities to nurture, encourage and develop contemporary forms of creative expression.

Art, the German poet and playwright, Bertolt Brecht, wrote ‘is not a mirror to reflect reality, but a hammer with which to shape it’. For people such us, who are engaged in resistance against occupation and at the same time asserting our identity, art is indeed a hammer to shape our reality. Art is neither an elitist hobby nor an obsession of a few recluses. It bubbles in the street corners and within the walls of our rented rooms. All we need to know its existence is a little awareness and patience.

Furthermore, art should and must necessarily be a part of our non-violent struggle for freedom. Creative resistance such as Lhakar Movement that evolved from inside Tibet in the aftermath of Spring Uprising in 2008 is an ingenious tactic that has large practical applications both in and outside Tibet. Especially when used to assert Tibetan identity and representation, Lhakar Movement is an art applied and perfected.

But to be even more innovative in non-violent strategies, there is a great need to understand larger issues and resistance movements taking place elsewhere in the world. Many films, including Jai Bhim Comrade, a fantastic documentary on India’s class politics, Gulabi Gang, which documents a band of women fighting for Dalits and women’s rights, and Ai Weiwei: Never Sorry were shown during the festival. These documentaries link us to battles for freedom raging elsewhere.

On 27 October before the screening of With You Without You, I was having tea with some friends. One of them looked around and said, ‘Very little Tibetan crowd. More should come to watch these great films.’

It is not that Tibetans don't love watching films. They do. During weekends some of my friends would go to Pathankot, which is over sixty kilometers from Dharamsala, to watch Bollywood blockbusters. I have also heard stories of women who would cook soon after getting back from office in the evening so that they can watch their daily TV soaps on time.
Then why don't young Tibetans show themselves in full strength during Dharamsala’s only international event?
Are we numbed by never-ending Saas-Bahu TV serials and manufactured motormouthing episodes such as Big Boss and other idiotic reality shows?
Dharamsala bursts with activists and activism all year round. But they often lack creativity and a larger outlook towards Tibet's struggle for freedom. On my last visit to Delhi, a friend said, ‘When I was in Dharamsala I was a small frog in a small well. Now I am a small frog in a big well.’
The transformation of a small frog into a giant frog can only take place when we meet, interact and share ideas with personalities from other communities. DIFF provides this platform. As many as ten internationally acclaimed directors and producers were in town to present their films and to interact with the audience. Many of them sat in the warm October sun on the ground of Tibetan Institute of Performing Arts sipping tea and occasionally shaking hands with fans. I witnessed very few young aspiring Tibetan filmmakers and activists striking conversations with any producer or director.
The festival also featured lecture performance and art works that explore ‘socio-political, historical and psychological relevance concerning the question of image making and representation…’ which has direct bearing on assertion of Tibetan identity and representation when much of our narrative is being shaped by others.

‘For God's sake open the universe a little more!’ a dog cries in Saul Bellow’s novel The Dean’s December. The dog could well be shouting at us. We need to open our horizon, let the fresh wind in and pop our heads into new windows – independent films, alternative views, creative arts, unbridled imagination. In this way, we can find new ways to articulate our thoughts, frame our views and plan more strategic non-violent methods in our struggle for freedom.
Ultimately, art is manifestation of your soul and representation of your self. It is the freedom to shout your lungs out.

A Rejected Project Proposal

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NOTEThis is my translation project proposal for Rowell Fund 2013/14. Sadly my project got rejected. I am putting this here so that others who may wish to apply for the same fund in future can learn to frame their proposal better and more importantly to have fresh ideas and new angles.

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DESCRIPTION OF THE PROJECT

Title
Verses from the Margins: Poems by Theurang, Gartse Jigme, Dhi Lhaden, Marjang Nyug and others
(Proposal: A bilingual Edition)

Background
Despite China’s restrictions on Tibetan language and creative expression, hundreds of books are published from inside Tibet each year. Most notably, since 2008 Tibetan writers and creative artistes have been to the forefront in a renewed endavour to preserve Tibetan language, culture and identity. They have also been critical of over half-a-century of China’s policies in Tibet.
Writers such as Tashi Rabten (alias Theurang), Gartse Jigme, Dhi Lhaden, Kunga Tsayang (alias Gangnyi) and scores of others have given voice to heart-felt Tibetan aspirations and the ground realities of daily Tibetan lives. The Chinese government’s response to Tibetan writers has been similar to that of other repressive regimes such as North Korea and Cuba. Whenever an author voices dissenting views and challenges the status quo, he/she faces arrest, imprisonment and torture.
Tashi Rabten was sentenced to four years in jail on 2 June 2011 for ‘inciting activities to split the nation’ and Gartse Jigme was arrested on 19 November 2012 by Public Security Bureau personnel from his home in a small nomadic community in northeastern Tibet. According to A ‘Raging Storm’ – The Crackdown on Tibetan Writers and Artistes after Tibet’s Spring 2008 Protests and its accompanying report published by Washington DC-based International Campaign for Tibet, as many as 50 Tibetan artistes, including 13 writers, have either disappeared or faced torture and imprisonment since 2008.
Beijing-based Tibetan author and blogger, Woeser, writes that during the same period over 10 Tibetan intellectuals have been arrested and tortured in Amdo (Ch: Sichuan) province alone.
In spite of such overwhelming crackdowns these writers have produced a large body of literature. And yet the world knows very little about their work. Sadder still is the fact that very little of their writing is available to exile Tibetans and the international community. We have seen only a few English translation of the writing of these authors. There is an urgent need to fill this void.

Goals of the Project
The proposed translation project tentatively titled Verses from the Marginsaims to fulfill this need to bring their voice to a wider audience.
The poems will be selected from Trag-Yig or ‘Written in Blood’ by Theurang, Tsenpoi Nyingtop or ‘The Warrior’s Courage Vol-1’ by Gartse Jigme, Tsesog Gyi Trunpai Keycha or ‘Life and Death Testament’ by Dhi Lhaden, Dhursa Tsolwa or ‘In Search of a Graveyard’ by Marjang Nyug, and other sources.
This bilingual book will benefit a new generation of Tibetans, an increasing number of whom grow up and live in the West, as they may not have the linguistic levels to read these authors in Tibetan. This will inspire them to learn their language, appreciate Tibetan literature and find their own voices.
The translation will become a bridge between writers in Tibet and exile Tibetans by providing them a clear knowledge about the current reality in Tibet and firm roots to their culture, language and China’s policies and impacts in Tibet. The book also has the potential to ignite dialogues among the young exile Tibetans on issues ranging from identity, politics, writing and the power of creative arts as a non-violent tool in our struggle for freedom.
The translation will inform the international community not only about the fates of individual writers but also Tibet-wide crackdowns on intellectuals. While various advocacy groups have so far focused on the arrests, torture and imprisonment of Tibetan writers, there has been very little focus on the promotion and propagation of their creative works.
In its own way, this book will help re-focus the world’s attention on the dire fate of Tibetan intellectuals, triggered by the power of their writing. There is a vast reserve of empathy and support yet to be explored in this regard.
The book also aims to make influential organizations – such as the International PEN, Index on Censorship and others – to take actions for persecuted Tibetan intellectuals by recognizing these writers and their genuine voices.

Project Techniques/Inspiration
This project will use translation techniques such as da-gyur (i.e. direct translation) and don-gyur (i.e. free translation or paraphrasing) whichever is suitable. In many cases both methods will be employed.
Specific emphasis will be employed to maintain the original voice and individual style of each writer.
The project is inspired, first and foremost, by the works of these brave and incredible writers and the need to bring their voices to a larger audience. It is also inspired by Chilean poet, Pablo Neruda, whose works are available around world in bi-lingual editions. This format has won Neruda a wide readership around the world, particularly in South America where an overwhelmingly large population speaks and reads in Spanish.
Tibetologist Donald Lopez also used the bilingual format when he translated Gendun Choephel’s poetry in a book titled In the Forest of Faded Wisdom: 104 poems of Gendun Chopel published in 2009 by the University of Chicago Press.
To meet the goals set out for this Book Proposal, a bilingual edition with Tibetan text on the left and the English translation on the facing page is preferable.

Project Strategy
1. Selection of poems: Poems will be selected based on style, content and the unique voice of each poet. In order to make the project manageable, about 10-15 pieces will be selected from their books and other sources to be translated into English.
2.Translation: The actual translation will begin once the project receives funding. This will take the bulk of the project duration. Furthermore, every effort will be put in to ensure high quality of translation to reflect the originality of each poet’s voice and style.
3. Editing: Once the translation is done, the entire work will be referred to at least two Tibetan scholars and a native English-speaking editor to guarantee that the translation has reflected the voice of the original Tibetan, and to ensure that English language is standard.
4. Design and Printing: A professional designer will be hired to design the book and to do the layout. The book will have a creative outlook and print quality to compete on par with titles published by major imprints.
5. Launch & Distribution: Verses from the Margins will be launched in Dharamsala by inviting Tibetan, Indian and international media such as AP, Reuters and AFP who have local reporters. The launch will include readings, discussions and Q&A about arts, culture, language and politics.
The title will be distributed free to all schools, news outlets, libraries, NGOs, monasteries and nunneries. It will also be sent to Tibetan communities in the West, and to organizations working for the rights of artistes such as Index on Censorship, the International PEN etc. It will be sent to well-known writers such as Salman Rushdie and Pankaj Mishra, who often write on freedom of expression and the denial of rights around the world.
6. Interactive Sessions in Schools: The launch of the book will be followed by visits to Tibetan schools in India to promote Verses from the Margins, to read and introduce creative works of Tibetan writers. This is crucial since appreciation of literature must begin at a young age. At the same time, translation techniques and creative writing can also be introduced to the students.
7. E-book and PDF: The book will be set in E-book and PDF formats and made available for free download from www.tibetwrites.org This is important because the delivery of physical books is a difficult process – especially to remote places. Also, an increasingly large number of people today prefer to read online using various devices such as smart-phones, Tablets, laptops and other electronic gadgets.

Outcome of the Project
Short-term: It will provide the pleasure of reading, information on writers from inside Tibet and introduce to readers the Tibetan literature that has hitherto remained locked within the Tibetan language.

Long-term: It will hopefully generate enough discussion and awareness in the international community to free these writers from jail and ensure that the freedom of expression, which is one of the fundamental rights enshrined in the Universal Declaration of Human Rights, be protected for writers living everywhere – more so for Tibetan intellectuals such as Theurang and Gartse Jigme, who are still incarcerated in Chinese prisons.

Project Reporting
A complete report of the project from the start to the end will be maintained. This report, along with the published book, media coverage, students’ feedback and reviews will be sent to the Rowell Fund. A full report on the financial accounting will also be sent.

Conclusions
As His Holiness the Dalai Lama often reminds us that the Tibetan language is the soul of our culture, religion and way of life, the book will introduce the young generation to a wealth of Tibetan literature and inspire them to learn their own language. The project will also help focus the world’s attention on persecuted Tibetan intellectuals and more importantly give them a more nuanced understanding of Tibet through literature.


Last Words of Tsultrim Gyatso

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(My rough translation of Tsultrim Gyatso's last words. As you can see some parts are hard to read. If anyone comes across a picture in which the texts can be read clearly, please share and I will improve on the translation. Thanks, BDS)


I, Tsultrim Gyatso, the warrior of the snows, set myself on fire for the welfare of all Tibetans.

The golden teardrops.

Alas Tears. Heart break. Brothers, do you hear? Do you see? Do you hear? To whom should should I tell about the suffering of six million Tibetans? In this the brutal Chinese prison, all our precious treasures such as gold and silver are stolen. People are made to suffer. Tears fall down thinking about all these. Precious human body engulfed in flames.

I set myself on fire for the return of His Holiness the Dalai Lama to Tibet, to free Panchen Rinpoche from prison and for the welfare of six million Tibetans.

May all sentient beings residing in the three realms be free from three poisons and attain Buddhahood. May the lama and the  Three Jewels hold dear those who are downtrodden and without refuge.
Brothers and sisters of the Land of Snow, for the sake of Tibet's unity, do not fall under deceitful ways of the foxes. 

From Tsultrim Gyatso, the warrior of the snows.

At around 2:30 p.m. (Tibet time) on 19 December 2013, Tsultrim Gyatso (40s) , a monk from Amchok Monastery in Labrang Tashi Kyil, Amdo, northeastern Tibet, set himself on fire to protest against the Chinese rule in Tibet. Gyatso passed away from burns, according to media report.


Better Gun than God

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Chushi Gangdruk fighters in Mustang, Nepal - 1960s
When a posse of the occupying People’s Liberation Army shot dead his root lama in the middle of the Kyichu River on 10 March 1959, Jedung Jampel Lekmon joined a small underground resistance group in Gyangtse, a strategic town in central Tibet. His group soon joined Chushi Gangdruk and engaged in numerous fights against the Red Army.
After his escape into exile Lekmon enlisted himself with the Tibetan guerrilla fighters and received training on wireless communication, air signalling and heavy weapons engagements from CIA operatives in Colorado. Immediately after the training they were airlifted to Bangladesh from where they sneaked into Mustang in Nepal via India. This small band of men proved themselves worthy of their warrior ancestors whose spears pierced holes into the Chinese empire over the seventh and eighth centuries. However, in the early 1970s the Tibetan guerrilla movement came to a sad and painful end due to circumstances beyond the leaders’ control.
Today the history of the Tibetan resistance is down-graded, unrecognized and often intentionally cast aside by all parties involved, including the exile Tibetan government. A handful of surviving former fighters are at the tail end of their lives, thumbing rosaries and reciting holy mantras to wash away sins they may have committed while fighting for their country. Irony can’t be more acerbic.
No good deed, however, goes unremembered. Not in the world of literature, at least.
Kaushik Barua’s novel Windhorse is a fitting tribute to these Tibetan resistance fighters. In his delightful prose, Barua has recounted their lives – what was at stake and why so many were ready to forego so much to pick up arms and face death.
Barua is a natural storyteller. His book follows the tales of two central characters – Lhasang, who was born in eastern Tibet and grows up soaked in Tibetan culture, myth and folklore; and Norbu, who was born in India’s capital Delhi to a well-off Tibetan merchant but had no idea about his people and their way of life.
While Lhasang was entrenched deep in the struggle from childhood, Norbu discovers his roots much later in life. Norbu’s future is fluid, as Barua writes, his vision ‘nameless and barely visible – like a lighthouse in a fog’. It is Dolma, his girlfriend, who clears the fog and shows Norbu his destination. ‘You can join, Norbu’ Dolma says referring to the rebel group being put together in exile by Thupten, Lhasang and others.
Four years later Norbu writes to his girlfriend from Mustang, from where the guerrillas were carrying outs raids into occupied Tibet. ‘Today I killed a man. I pulled a trigger and a bullet pierced his skin… I don’t know if he expected it. If he knew what happened. I was far away. If this ever happens to me, I might think of you.’
Windhorse is a powerful human story. Despite the fact that the narrative is based on the real-day actions of the resistance fighters, it has so many elements of personal stories woven in to create a deep emotional impact. This is a story of dislocation, love, loss, betrayal, conflicts and frustration making it a potent representation of a people who are ruthlessly driven out of their ancestral homeland.
Barua’s moving account of the freedom fighters is also likely, in my mind at least, to clear two invalid assumptions about Tibet’s struggle for freedom: that it has been nonviolent throughout and that Tibetan people are always peaceful, compassionate and happy. Characters in Windhorse are such average, everyday people that many – whose minds are overstuffed and saturated with prevalent images of Tibetans – will have hard time accepting that the story is in fact about recent history of Tibet and the people involved in it.
This universal tale, evocatively told in a language that reflects the ordeals of people still lingering in refugee camps, will tug at any reader’s heart.
For the Tibetans, Barua’s story appeals to us, in the words of imprisoned writer Theurang – ‘to call upon the courage of our conquering ancestors /to raise their warriors’ swords / to invoke their martial spirit...’ There have to be more Gesars, Milarepas, Lhasangs, Norbus, Athars and Ratus to ignite the embers of freedom.

And, there will be more.

Living at Gunpoint

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Review of Voices from Tibet: Selected Essays and Reportage by Tsering Woeser and Wang Lixiong

For over nine thousand years Tibetan nomads have skilfully managed their lives in the fragile environment of the high plateau. They raised limited numbers of livestock, which provided them enough to sustain their mobile civilization. This symbiotic relationship between nature and man never tipped to either party’s disadvantage.
That’s until the red flag began to flutter against the blue sky of the Tibetan Plateau.
The year 2009 marked half-a-century of China’s occupation of Tibet. In the same year, according to cables leaked by Wikileaks, the Dalai Lama told the then US ambassador to India that the international community should focus on the critical state of Tibet’s environment for five to ten years; the Tibetan leader reportedly said this was far more crucial than the political situation. ‘Melting glaciers, deforestation and increasingly polluted water from mining are problems that cannot wait,’ the Dalai Lama said.

Despite the Tibetan Nobel Laureate’s emphatic appeal little is being done. In fact the scale of mining on the plateau has increased manifold and since 2008 China has effectively banned the international media’s entry into Tibet. Today North Korea is more accessible to foreign journalists than Tibet said professor Carole McGranahan of the University of Colorado and the author of Arrested Histories: Tibet, the CIA, and Memories of a Forgotten War.
At such a worrying time, the voices of Beijing-based Tibetan author and blogger Woeser – and her Chinese husband Wang Lixiong – are crucial in creating a vital communication link between Tibet-under-China and the free world.
Voices from Tibet: Selected Essays and Reportage by Woeser and Wang Lixiong, jointly published by Hong Kong University Press and the University of Hawai’i Press, is an urgent and timely book. The authors’ courage in expressing their dissenting views on Tibet is matched by the authenticity of their reportage on wide-ranging concerns such as demolition of historical buildings in Lhasa, forceful resettlement of nomads, mining, self-immolation and flooding of Chinese migrants into Tibet – many of whom engage in crass and barefaced appropriation of Tibetan culture and religion to make quick and easy money.
Forty essays are thematically arranged in five sections – Old Lhasa Politicized, Economic Imperialism with Chinese Characteristics, Religion Under Siege, Wrecking Nature, and Culture Twisted, Trampled – to provide a clear picture of daily Tibetan experiences under the machinery of authoritarian rule that Woeser and Wang describes as ‘grounded on rigid structure and ruthless logic’.
The defining appeal of the book is the legitimacy of the couple’s writing. The authors are no armchair commentators. They have put their lives in danger by travelling to many places on the Tibetan Plateau to gather accounts of people and places most affected by dictates from Beijing.
Soon after Tenzin Delek Rinpoche was sentenced to death in December 2002 with a two-year reprieve for his alleged possession of explosives, Woeser made a trip to Rinpoche’s homeland deep inside Kardze in Kham to find out about the Chinese authorities’ claim to have found ‘bombs’ hidden a ‘secret compartment’ in his house. Woeser found out that to build his new residence, Rinpoche – like many others who constructed houses in that region – used explosives to level a piece of land located at a ravine. Some unused sticks of dynamite were stored in a ‘space between the rugged slope and the wall panels of the house’. These were what the police found which led to Rinpoche being handed down the death sentence, later commuted to life in prison.
This year, from his prison in China’s Sichuan province, Tenzin Delek Rinpoche said, ‘There are some people who say that taking up my case will make things worse for me. At this point, I have fallen to the lowest point. Nothing worse can come. So, you can make appeals and initiate campaigns for me.'
Woeser and Wang also write about ‘charlatan lamas’ and tulkusstationed in monasteries charging exorbitant prices from unsuspecting tourists for phony future predictions and fake puja ceremonies. When visitors ran short of cash, they would say, ‘No problem, we take credit cards here.’ These operatives are Tibetan-speaking Chinese from tour companies that have colluded with local religious bureaus which issue them permits to set up bases and business in major monasteries.
For exile Tibetans and the international community, Woeser and Wang’s essays are perhaps the most reliable source of information on Tibet that still continues to flow through many channels such as books, blogs, press interviews and social media. Many other Tibetan writers such as Theurang, Dolma Kyab and Kunchok Tsephel who have articulated national aspirations are serving various sentences – some as long as fifteen years – in Chinese prisons for their writing.
Though Woeser and Wang are facing threats, harassment, house arrest and being tailed daily, they have managed to avoid being put behind bars thus far. There is however real danger that, like their friend and Nobel Laureate Liu Xiaobo who is serving eleven years in jail for his role in drafting Charter 08, their days may be numbered.
But for the moment they bear witness and chronicle issues facing both Tibet and China today under the Communist Party. Woeser writes that ‘for the powerless, the pen can be wielded as a weapon – a weapon honed by the Tibetan faith, tradition and culture,’ and that ‘[i]n the face of the devastation Tibet has endured and the aspirations of Tibetans who have gone up in flames, I shall redouble my strength to resist oppression; I simply will not concede, or compromise.’
It is long overdue that the CCP listens to the voices of this brave couple and realize that their articulation carries the weight of every person on the plateau whose voice is stifled and whose aspiration for freedom rebutted with bullets and armoured vehicles.
Voices from Tibet is an incisive and an urgent book that must be read by anyone who has an interest not only in Tibet and China but also in the struggles for freedom elsewhere in the world. If any record of oppression can fend off state-sanctioned collective amnesia, it is this.

the book is available from:
http://www.hkupress.org/Common/Reader/Products/ShowProduct.jsp?Pid=1&Version=0&Cid=16&Charset=iso-8859-1&page=-1&key=9789888208111

Dear folks of the snow land wandering all over the world,

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For a long time I have this terribly headache. Only today I learned from my celestial physician that this has been caused by a few pesky people living amongst our folks in exile; by their conniving minds and watching too much of their flirty moves dancing to the tunes coming from behind the thick walls of the Gate of Heavenly Peace.

I have tried all kinds of medications, including drinking my own urine in the morning, applying a mixture of cow dung and caterpillar fungus on my forehead, standing naked in the middle of road  and even flying red-coloured prayer flags atop my rented room. Nothing worked.

Only when my celestial doctor told me at 8 this morning the cause of my long splitting headache, the pain has suddenly subsided. This made me realize that an apple day does not keep the doctor away. But knowing the rotten apples certainly does.

If you are having headache, stiff shoulder, heartache or your eardrums are at the point of bursting out because of non-stop bombardment of profane counterfactual bullshits or even nice-sounding notes using the Precious One's name or quoting him, let me know and I will guide you to my celestial doctor. He is really good. The only issue is his temper.

When he correctly diagnosed the cause of my headache this morning, he gave me a long lecture quoting Marquez, Trungpa and others. He must read a lot. “These people are confused donkeys fooled red ants, charlatan, swindlers and bloody bilkers. They are like parasites that transform the host, change form and continue to thrive,” he fumed. I think he was paraphrasing Murakami.

Some of them  are clever. They use democracy to find civil channels to filter their dirty plots. Some of them give themselves grand-sounding names and others write under nice identifies such as a bird or a name of a day and even claiming to be reincarnations.

‘Do you think you can buy my teachings with deception?’ Naropa once asked.

Let me ask you now:

Would you let these pesky people to buy up your legitimacy?

How can you let these little wretched stick onto you and suck your blood until you lose your strength to be who you are?

Do you want to be fooled by these fools?

What is the point of having knowledge if you don’t use it to chart your path?

Can you spit on their faces and cast them away like dirty water down your drain?

Do you know how these blasted buffoons get around our system with ease and poise?

Ahh! I am asking too many questions. I better stop or my blasters will never end.

I conclude with something that I wrote centuries ago:
Sinners hate the devouts, 
The rich hate spendthrifts, 
Wives hate mistresses ...

The impotent man has little imagination, 
Bastards have little virtue...

Yours truly,
Drukpa Kunley
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