VOICE OF FREEDOM blog is representing those who are suffering and have no voice under communist China. This blog provides articles, poems, letters, stories and even thoughts and comments on Tibet issue. This blog also provides translations from Tibetan and Chinese to English. I welcome everyone to enjoy this blog and put up a line of your thoughts and comments share with us.
My country "Tibet" a hell on Earth
Tuesday, August 23, 2011
Monday, August 22, 2011
Thursday, August 18, 2011
Monday, August 15, 2011
Wednesday, August 10, 2011
Sunday, August 7, 2011
Now, a chance to end Tibet stalemate
By Kalon Tripa Dr Lobsang Sangay
Sunday, 7 August 2011
Tomorrow, i take the oath to become the Kalon Tripa, or elected political leader, of the Tibetan people. I assume these duties with the support of His Holiness the Dalai Lama and a democratic mandate from Tibetans living in exile in 30 countries around the world. I will strive to restore freedom for Tibetans and the return of the Dalai Lama to Tibet. The values that i seek for Tibetans are those enjoyed and often taken for granted in India: freedom, equality, and dignity.
We are not against the Chinese people or China as a nation. We want to resolve the issue of Tibet peacefully through dialogue. But the Chinese people must know that historically Tibet and China were two different entities as enshrined in the Treaty of 821-822, which states that "Tibetan shall be happy in the land of Tibet and Chinese will be happy in the land of China."
When China invaded Tibet in 1959, it promised the Tibetan people a "socialist paradise." First roads were built and along these roads were carted Tibet's untapped and abundant mineral and other natural resources to China. Forests were logged. The countless priceless statues and cultural artifacts housed in destroyed monasteries and temples made their way to China. In short, the "socialist paradise" the Tibetans were promised turned into colonialism, with Tibet's resources being made to fuel China's development. The Tibetan people resisted this development with determination but the resistance was crushed with military might. This is the Tibetan experience of China's "socialist paradise."
After their escape from Tibet, my parents lived on an acre of land in a refugee settlement in Darjeeling. We were so poor that my folks had to sell one of their three cows to send me to the Tibetan refugee school financed by the Indian government. From there, i went to Delhi University and won a Fulbright Scholarship to Harvard Law School. Now, after 16 years at Harvard, i return to India to take up political leadership to help lead the six million Tibetans living in Tibet and exile.
We remain eternally grateful to the people and the government of India for giving us refuge for the past five decades. For those of us who live here, India is our second home. The Tibetan administration will uphold the special relationship between the Tibetans and Indians. We humbly appeal for your continued support and kind consideration to treat Tibet as one of the core issues between India and China.
After 60 years of misrule, Tibetans continue to be repressed. Any Tibetan caught with a picture of the Dalai Lama is arrested in his homeland. Monks and nuns are put through hard labour. Even to have a copy of the Universal Declaration of Human Rights could land you in trouble.
Ultimately, unable to accept the status of second-class citizens in their own country, in 2008, those born and brought up under the "socialist paradise," Tibetans from all walks of life rose up and protested from Dromo to Dartsedo and Ngari to Ngaba in Tibet. This generation of protesters in Tibet has not met the Dalai Lama; and though few in exile have been allowed to go to Tibet, our spirit is strong. Elders have entrusted their faith and leadership in the younger generation and i pledge to continue their legacy to make our freedom movement stronger and sustainable.
Following the footsteps of Mahatma Gandhi, the Dalai Lama advocates ahimsa, to which i subscribe too. The Dalai Lama has proposed a "middle-path solution" that seeks genuine autonomy for Tibet within China, which i support because i believe in the power of peaceful dialogue to enact change. I have spent the last 16 years cultivating dialogue between Chinese and Tibetan students, and arranging meetings between the Dalai Lama and Chinese scholars at Harvard University.
Although i will continue to ardently strive for Tibetan rights, meaningful progress will require the cooperation of other parties. Through peaceful dialogue and communication, i genuinely believe we have the opportunity to meaningfully create a solution that would satisfy both Tibetan and Chinese interests.
A just and speedy resolution of the issue of Tibet is in the interest of all Asia. For thousands of years, the Tibetan people served as responsible guardians of the environment of the world's highest and largest plateau that is the source of 10 major rivers, which contribute to the livelihood of more than two billion human beings. China's damming of rivers that originate from Tibet will undermine the livelihood of millions of people downstream in Asia. It is for this reason millions of people in Asia have a vested interest in seeing that the Tibetan people are restored to their traditional role of being the responsible guardians of the environment of the Tibetan Plateau. This transcends politics. It touches upon the well-being and welfare of Asia.
Sunday, 7 August 2011
Tomorrow, i take the oath to become the Kalon Tripa, or elected political leader, of the Tibetan people. I assume these duties with the support of His Holiness the Dalai Lama and a democratic mandate from Tibetans living in exile in 30 countries around the world. I will strive to restore freedom for Tibetans and the return of the Dalai Lama to Tibet. The values that i seek for Tibetans are those enjoyed and often taken for granted in India: freedom, equality, and dignity.
We are not against the Chinese people or China as a nation. We want to resolve the issue of Tibet peacefully through dialogue. But the Chinese people must know that historically Tibet and China were two different entities as enshrined in the Treaty of 821-822, which states that "Tibetan shall be happy in the land of Tibet and Chinese will be happy in the land of China."
When China invaded Tibet in 1959, it promised the Tibetan people a "socialist paradise." First roads were built and along these roads were carted Tibet's untapped and abundant mineral and other natural resources to China. Forests were logged. The countless priceless statues and cultural artifacts housed in destroyed monasteries and temples made their way to China. In short, the "socialist paradise" the Tibetans were promised turned into colonialism, with Tibet's resources being made to fuel China's development. The Tibetan people resisted this development with determination but the resistance was crushed with military might. This is the Tibetan experience of China's "socialist paradise."
After their escape from Tibet, my parents lived on an acre of land in a refugee settlement in Darjeeling. We were so poor that my folks had to sell one of their three cows to send me to the Tibetan refugee school financed by the Indian government. From there, i went to Delhi University and won a Fulbright Scholarship to Harvard Law School. Now, after 16 years at Harvard, i return to India to take up political leadership to help lead the six million Tibetans living in Tibet and exile.
We remain eternally grateful to the people and the government of India for giving us refuge for the past five decades. For those of us who live here, India is our second home. The Tibetan administration will uphold the special relationship between the Tibetans and Indians. We humbly appeal for your continued support and kind consideration to treat Tibet as one of the core issues between India and China.
After 60 years of misrule, Tibetans continue to be repressed. Any Tibetan caught with a picture of the Dalai Lama is arrested in his homeland. Monks and nuns are put through hard labour. Even to have a copy of the Universal Declaration of Human Rights could land you in trouble.
Ultimately, unable to accept the status of second-class citizens in their own country, in 2008, those born and brought up under the "socialist paradise," Tibetans from all walks of life rose up and protested from Dromo to Dartsedo and Ngari to Ngaba in Tibet. This generation of protesters in Tibet has not met the Dalai Lama; and though few in exile have been allowed to go to Tibet, our spirit is strong. Elders have entrusted their faith and leadership in the younger generation and i pledge to continue their legacy to make our freedom movement stronger and sustainable.
Following the footsteps of Mahatma Gandhi, the Dalai Lama advocates ahimsa, to which i subscribe too. The Dalai Lama has proposed a "middle-path solution" that seeks genuine autonomy for Tibet within China, which i support because i believe in the power of peaceful dialogue to enact change. I have spent the last 16 years cultivating dialogue between Chinese and Tibetan students, and arranging meetings between the Dalai Lama and Chinese scholars at Harvard University.
Although i will continue to ardently strive for Tibetan rights, meaningful progress will require the cooperation of other parties. Through peaceful dialogue and communication, i genuinely believe we have the opportunity to meaningfully create a solution that would satisfy both Tibetan and Chinese interests.
A just and speedy resolution of the issue of Tibet is in the interest of all Asia. For thousands of years, the Tibetan people served as responsible guardians of the environment of the world's highest and largest plateau that is the source of 10 major rivers, which contribute to the livelihood of more than two billion human beings. China's damming of rivers that originate from Tibet will undermine the livelihood of millions of people downstream in Asia. It is for this reason millions of people in Asia have a vested interest in seeing that the Tibetan people are restored to their traditional role of being the responsible guardians of the environment of the Tibetan Plateau. This transcends politics. It touches upon the well-being and welfare of Asia.
Saturday, August 6, 2011
Wednesday, August 3, 2011
国家主义者宣扬的英雄
作者：唯色
来源：唯色博客
赵尔丰是清朝末年的川滇边务大臣兼驻藏大臣，1905-1908年率兵进入藏东康地，血腥镇压藏人反抗，推行“改土归流”的同化政策，被藏人痛恨之极，称他是“赵屠夫”。
据记载，赵尔丰先是“剿办巴塘七沟村，搜杀藏民达数百人，尸体抛入金沙江，而且将其中的七个暴动首领，剜心沥血”。随即将“乡城桑披寺、巴塘丁林寺无端焚毁，将寺内佛像铜器，改铸铜元，经书抛弃厕内，护佛绫罗彩衣，均被军人缠足。惨杀无辜，不知凡几。以致四方逃窜者，流离颠沛，无家可归”。
美国的基督教神父史德文医生，上世纪初到藏东巴塘行医、传教，在日记中记载，赵尔丰的军队把藏人僧侣与百姓，放进寺院煮茶的大锅里活活煮熟至死，然后喂狗吃。有的人被四肢捆绑于牦牛之间，受撕裂而身首异处。有的人被泼洒滚烫的油，给活活烫死。
这样一个不但杀人如麻、且以同化的方式毁灭藏人文化的刽子手，却被中国官方评价极高。西藏自治区党委外宣局官员马菁林就说：“在这一事件的具体过程中，作为具体实施者的赵尔丰，无论其本人属于哪一个阶级，其具体的手段是否正确，都应放在当时特定的历史环境中去分析、理解和把握。只要其行为是顺应了历史发展必然规律的，就应当给予充分的肯定。”而这个说法，同样适用于1950年代对藏人的屠杀，适用于2008年对藏人的屠杀。
中国体制内的学者、作家也对赵尔丰推崇备至。如曾在西藏生活二十余年、以书写西藏闻名的汉人作家马丽华，就在书中感叹“行将就木的一个朝代居然出现这等有所作为的封疆大吏”，还自以为是地说“后来的西藏人即使在说赵尔丰的坏话时，也不免先自带了三分敬意。”中央民族大学的一位研究藏学的人干脆撰文《Zhao Erfeng: a hero of Kham》。
而在网上输入“赵尔丰”会发现一个耐人寻味的现象，许多中国人提及赵尔丰杀汉人，认为是他的“历史污点”，却对他在西藏的恶行赞叹不绝，如“沉冤百年的民族英雄”、“带兵入藏平叛的清朝大臣赵尔丰的历史功绩”、“怀念民族英雄赵尔丰”、“收复西藏的英雄”等等。这显然是在表明，杀汉人属残忍，杀藏人属爱国。
最近，清华大学教授汪晖出版了一本有关“西藏问题”的书，其中把赵尔丰对藏人的血腥同化很技巧地归结为一种“回应”：“1908年，川滇边务大臣赵尔丰则在平定了康区叛乱之后，在川边（西康）一带实行大规模改土归流……需要说明的是：‘新政’是为了回应英国殖民主义的入侵和支配而产生的回应措施。”在推特上，有推友评说：“看来英国够倒霉的，不仅为利益出卖西藏而名声不佳，还以背黑锅的宿命为后来的殖民主义入侵西藏提供了借口。”
正如推友所言：“在边疆史、民族史等领域，少数民族裔几乎没有话语权，历史的书写掌握在中国（汉）本位观念根深蒂固的汉族学者手中，颠倒黑白之事只会越来越多。”汪晖在书中旁征博引，滔滔不绝，却无藏人的声音，即使有，也是为他所利用。为什么会这样呢？很简单，这些人不但是国家主义者，而且还是拥护专制极权的国家主义者。
2011年7月
来源：唯色博客
赵尔丰是清朝末年的川滇边务大臣兼驻藏大臣，1905-1908年率兵进入藏东康地，血腥镇压藏人反抗，推行“改土归流”的同化政策，被藏人痛恨之极，称他是“赵屠夫”。
据记载，赵尔丰先是“剿办巴塘七沟村，搜杀藏民达数百人，尸体抛入金沙江，而且将其中的七个暴动首领，剜心沥血”。随即将“乡城桑披寺、巴塘丁林寺无端焚毁，将寺内佛像铜器，改铸铜元，经书抛弃厕内，护佛绫罗彩衣，均被军人缠足。惨杀无辜，不知凡几。以致四方逃窜者，流离颠沛，无家可归”。
美国的基督教神父史德文医生，上世纪初到藏东巴塘行医、传教，在日记中记载，赵尔丰的军队把藏人僧侣与百姓，放进寺院煮茶的大锅里活活煮熟至死，然后喂狗吃。有的人被四肢捆绑于牦牛之间，受撕裂而身首异处。有的人被泼洒滚烫的油，给活活烫死。
这样一个不但杀人如麻、且以同化的方式毁灭藏人文化的刽子手，却被中国官方评价极高。西藏自治区党委外宣局官员马菁林就说：“在这一事件的具体过程中，作为具体实施者的赵尔丰，无论其本人属于哪一个阶级，其具体的手段是否正确，都应放在当时特定的历史环境中去分析、理解和把握。只要其行为是顺应了历史发展必然规律的，就应当给予充分的肯定。”而这个说法，同样适用于1950年代对藏人的屠杀，适用于2008年对藏人的屠杀。
中国体制内的学者、作家也对赵尔丰推崇备至。如曾在西藏生活二十余年、以书写西藏闻名的汉人作家马丽华，就在书中感叹“行将就木的一个朝代居然出现这等有所作为的封疆大吏”，还自以为是地说“后来的西藏人即使在说赵尔丰的坏话时，也不免先自带了三分敬意。”中央民族大学的一位研究藏学的人干脆撰文《Zhao Erfeng: a hero of Kham》。
而在网上输入“赵尔丰”会发现一个耐人寻味的现象，许多中国人提及赵尔丰杀汉人，认为是他的“历史污点”，却对他在西藏的恶行赞叹不绝，如“沉冤百年的民族英雄”、“带兵入藏平叛的清朝大臣赵尔丰的历史功绩”、“怀念民族英雄赵尔丰”、“收复西藏的英雄”等等。这显然是在表明，杀汉人属残忍，杀藏人属爱国。
最近，清华大学教授汪晖出版了一本有关“西藏问题”的书，其中把赵尔丰对藏人的血腥同化很技巧地归结为一种“回应”：“1908年，川滇边务大臣赵尔丰则在平定了康区叛乱之后，在川边（西康）一带实行大规模改土归流……需要说明的是：‘新政’是为了回应英国殖民主义的入侵和支配而产生的回应措施。”在推特上，有推友评说：“看来英国够倒霉的，不仅为利益出卖西藏而名声不佳，还以背黑锅的宿命为后来的殖民主义入侵西藏提供了借口。”
正如推友所言：“在边疆史、民族史等领域，少数民族裔几乎没有话语权，历史的书写掌握在中国（汉）本位观念根深蒂固的汉族学者手中，颠倒黑白之事只会越来越多。”汪晖在书中旁征博引，滔滔不绝，却无藏人的声音，即使有，也是为他所利用。为什么会这样呢？很简单，这些人不但是国家主义者，而且还是拥护专制极权的国家主义者。
2011年7月
Monday, August 1, 2011
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