Seeing The Tibet Situation Clearly: Old Tibet and Democracy for a Future Tibet
There is always two sides to every story and the same is true about the unrest in Tibet. The state operated Xinhua News issued an editorial today entitled, Don't See Tibet Through Tainted Glasses, which argues that Tibet is better now than it was before it came under the control of China. The basic argument is that people who view the Tibet situation through rose-colored glasses intentionally distort facts and deny that Tibet is experiencing its best era of development and stability and Tibetans are enjoying the broadest human rights ever. China Daily also ran an article today entitled, CNN: What's Wrong With You, detailing how the western media has been distorting the facts about the number of people injured during the rioting, the motives of the Tibetan rioters, China's response, and the history of Tibet.
According to the Tainted Glasses editorial, before China took control of the region the Tibetan people were "politically oppressed, economically exploited and frequently persecuted. A saying circulated among serfs: 'All a serf can carry away is his own shadow, and all he can leave behind is his footprints.' It is perhaps safe to say that Tibet's serf system represents the worst systematic abuse of human rights in human history."
Serfs? I had never heard of serfs in Tibet before. Articles like the one on China Confidential entitled, No Shangri-La: Life in Old Tibet, accurately summed up my western idea of old Tibet as a paradise. My musings about old Tibet pictured an idyllic religious retreat in the mountains with pleasant and content people living in harmony with each other and the rest of the world. However, it appears I was wrong. The Tibetan people lived in a feudal system before China took complete control of the region in 1959, and descriptions of life in Tibet before the Chinese occupation portray it as a country that consisted of slavery, oppression, and unimaginable human rights violations.
An article by Michael Parenti entitled, Friendly Feudalism: The Tibet Myth (2007), presents a synopsis of Tibet's feudalism, theocratic despotism, and the Chinese occupation. He gave the following summary of life in feudal Tibet:
Religions have had a close relationship not only with violence but with economic exploitation. Indeed, it is often the economic exploitation that necessitates the violence. Such was the case with the Tibetan theocracy. Until 1959, when the Dalai Lama last presided over Tibet, most of the arable land was still organized into manorial estates worked by serfs. These estates were owned by two social groups: the rich secular landlords and the rich theocratic lamas. Even a writer sympathetic to the old order allows that “a great deal of real estate belonged to the monasteries, and most of them amassed great riches.” Much of the wealth was accumulated “through active participation in trade, commerce, and money lending.”
Drepung monastery was one of the biggest landowners in the world, with its 185 manors, 25,000 serfs, 300 great pastures, and 16,000 herdsmen. The wealth of the monasteries rested in the hands of small numbers of high-ranking lamas. Most ordinary monks lived modestly and had no direct access to great wealth. The Dalai Lama himself “lived richly in the 1000-room, 14-story Potala Palace.”
Secular leaders also did well. A notable example was the commander-in-chief of the Tibetan army, a member of the Dalai Lama’s lay Cabinet, who owned 4,000 square kilometers of land and 3,500 serfs. Old Tibet has been misrepresented by some Western admirers as “a nation that required no police force because its people voluntarily observed the laws of karma.” In fact. it had a professional army, albeit a small one, that served mainly as a gendarmerie for the landlords to keep order, protect their property, and hunt down runaway serfs.
Young Tibetan boys were regularly taken from their peasant families and brought into the monasteries to be trained as monks. Once there, they were bonded for life. Tashì-Tsering, a monk, reports that it was common for peasant children to be sexually mistreated in the monasteries. He himself was a victim of repeated rape, beginning at age nine. The monastic estates also conscripted children for lifelong servitude as domestics, dance performers, and soldiers.
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