Archive | Tibetan Cultural World RSS for this section

Mind Your Tibetan Language

Mind Your Tibetan Language

Bhuchung K. Tsering

During the ongoing Tibetan parliament session when the work report of the Department of Education was being discussed there were some discussion on an issue that comes up frequently in the Tibetan society; the need to preserve and promote the purity of the Tibetan language. In the parliament, specific incidents involving parent-child interaction as well as specific words were highlighted in this discussion to stress the importance.

While I am all out for Tibetans, both students and non-students, to be fluent in the Tibetan language, I wonder whether we are missing the wood for the trees when we assume that usage of non-Tibetan words along with Tibetan may be the main impediment. I fear by doing so, we may not be tackling the real problem in promoting the better usage of Tibetan among the younger generation.

In general, if we look at the history of development of major world languages we can see that they have all benefitted from welcoming foreign words that have eventually become an integral part. We are all familiar with the English language, which has taken much from other languages, mainly European but also Hindi, too. A common example would be “jungle” for “forest”. What we know of as the English language today has imported much from German, French, Hindi, Latin, etc. Similarly, from the little that I know of, incorporating words from the Persian languages has also enriched some Asian languages.

Therefore, I do not see it as a negative solely because Tibetans use additional foreign words. In fact, if we are objecting to a word merely because it is non-Tibetan, then we may become guilty of an isolationist position. Also, if we have to strictly go by this rule then I wonder how the usage of the mantras in Sanskrit that is prevalent in the Tibetan Buddhist prayers can be explained. Should we not be striving to recite them purely in Tibetan?

I am of the opinion that for certain technical terms that do not have a Tibetan equivalent as yet, we might want to see if we can incorporate the foreign terms that are already there. A case in point would be “email” which has more or less become an international word. And, didn’t Thakjug clearly say, “If the symbols are correct, but if it is difficult to pronounce, then use the one that is easier to pronounce.”

However, I would object to usage of certain Chinese terms that have political implications e.g. using Zhongguo for China rather than Gyanak.

The real problem, as I see it, in the challenge to children embracing the Tibetan language fully could be because to them it is a buyer’s market. On a daily basis they have a plethora of choice, whether print, radio, TV or film, in other languages that might appeal to them rather than in Tibetan. The little that is out there in Tibetan, methinks, still is not up to the mark in becoming attractive and child friendly. There are hardly any cartoon or films for children in the Tibetan languages; the few magazines that are out there highlighted as being for children uses terms that are not age appropriate, thus defeating the very purpose for which they are being published.

Therefore, when children are provided with these many choices how can they resist being influenced by other languages, whether, English, Nepali, German, Chinese, French or whatever.

These are my thoughts on a Saturday evening.

 

 

 

 

The Dalai Lama and Tibetan Religious Freedom

On this day, February 27, in 2009, Tapey, a Tibetan monk, committed self-immolation in Tibet and since then 127 Tibetans have self-immolated in different parts of Tibet and China, with the common message of yearning for the return of their revered leader, His Holiness the Dalai Lama and for freedom, including religious freedom, in Tibet.

Today, the United States released its annual report on the state of human rights for 2013 all over the world; on Tibet they found that the Chinese Government “engaged in the severe repression of Tibet’s unique religious, cultural, and linguistic heritage by, among other means, strictly curtailing the civil rights of China’s ethnic Tibetan population, including the freedoms of speech, religion, association, and movement.”

The above convey the gravity of the current situation of the Tibetan people in Tibet. The Dalai Lama has been leaving no stone unturned in his endeavor not only to look after the present and the future spiritual and social welfare of the Tibetan people, but also to make Buddhism relevant to the 21st century.

During the visit of His Holiness to Washington, D.C. and California in February 2014 (as I write this he is on his way to Minnesota to continue his effort), while there was widespread positive response from the American public, there were also some people in California who organized protests under the banner of “International Shugden Community”. Read More…

About a Tibetan at the Library of Congress in Washington, D.C

About a Tibetan at the Library of Congress in Washington, D.C

Bhuchung K. Tsering

Those who are familiar with the Library of Congress in Washington, D.C., particularly its Asian Division, would be aware of its documents on Tibet, whose Tibetan-language collection is said to be one of the largest in the West. The collection ranges from Tibetan Buddhist scriptures to a Tibetan Almanac of 1762. It is interesting that this almanac is for the Water Horse Year in the thirteenth Rabjung cycle and is part of the Rockhill Tibetan Collection.  William Rockhill was an American diplomat who had a good collection of Tibetan materials during his time in China in the early 20th century.

As the Library of Congress itself explains, “The Tibetan collection of the Library of Congress began in 1901 with a presentation of 57 xylographs and eight manuscripts acquired by William Woodville Rockhill, U.S. Minister to China, during his travels in Mongolia and Tibet from 1888 to 1892. Between 1901 and 1928 approximately 920 original xylographs and manuscripts were acquired for the Library primarily by Rockhill, Berthold Laufer, and Joseph Rock. Currently, the collection is one of the largest in the West, consisting of approximately 9,000 volumes, made up of hundreds of individual titles.”

However, there is  a Tibetan in the Library of Congress about whom you may not have heard.  Even I, who have been visiting the Library of Congress of and on for the past several years knew of the Tibetan just recently. He is in the Library’s Thomas Jefferson Building, one of the buildings near the Capitol.

This Tibetan is one of the 33 “ethnological heads” that are serving as keystone ornaments on the first story and is located on the West front , facing the Capitol.

"Tibetan" on a keystone of a first story pavilion window. Library of Congress Thomas Jefferson Building, Washington, D.C.

“Tibetan” on a keystone of a first story pavilion window. Library of Congress Thomas Jefferson Building, Washington, D.C.

I will let the Library of Congress expand on this.

“One of the Jefferson Building’s most striking exterior features are the thirty-three ethnological heads that surround it, serving as keystone ornaments of the first story windows. Otis T. Mason, curator of the Department of Ethnology in the National Museum of Natural History, Smithsonian Institution, was the special advisor for this project. In Herbert Small’s 1897 Handbook of the New Library of Congress, this undertaking is described as “the first instance of a comprehensive attempt to make ethnological science contribute to the architectural decoration of an important public building.”

“The heads themselves, created by William Boyd and Henry Jackson Ellicott, were based on information provided by Professor Mason. The list of the races represented, as described by Small, and the location of the keystones follow.

Starting at the north end of the front entrance pavilion, the first head is that of a Russian Slav, located beneath the portico bust of Demosthenes. Continuing across the west front, the heads are: Blonde European; Brunette European; Modern Greek; Persian (Iranian);

On the south side: Circassian; Hindu; Hungarian (Magyar); Semite, or Jew; Arab (Bedouin); Turk

On the east side: Modern Egyptian (Hamite); Abyssinian; Malay; Polynesian; Australian; Negrito (Indian Archipeligo); Sudan Negro; Akka (Dwarf African Negro); Fuegian; Botocudo (South America); Pueblo Indian (Zunis of New Mexico);

On the north side: Esquimaux; Plains Indians (Sioux, Cheyenne, Comanche); Samoyede (Finn); Korean; Japanese; Ainu (northern Japan);

On the west front: Burman; Tibetan; Chinese”

Whether or not this “Tibetan” resembles a Tibetan, I am still wondering why a Tibetan was chosen to be part of the Library of Congress’s “ethonological science” collection. Also, I wonder what the background story is and who was the Tibetan model.

Of Belonging and Identity among Tibetans

My thoughts after reading Tsering Wangmo Dhompa’s “A Home in Tibet”

Bhuchung K. Tsering

A HOME IN TIBET

In the post 1959-Tibetan society, belonging and identity play a critical role in shaping the psyche of the Tibetan people. For Tibetans of the pre-1959 generation, the sense of belonging is more dominant; they have memory of their lives in Tibet before the Chinese and are clear about where they belong.  For example, for Tibetans who had escaped out of Tibet in and after 1959, a critical reason for wanting to regain their homeland is because they “belong” there and would like to return, mentioned in Tibetan simply as, “Bod la lok.”

For the post-1959 generation of Tibetans, the sense of identity plays an equal if not greater role.  Those who have been born and brought up in Tibet are overwhelmed by the direct and indirect attempts to provide them with a “Chinese identity.”

Those of this generation in exile are constantly posed with the question of self-identity; what is our identity? Who am I? Do we belong to something? This sense is all pervasive among the younger generation of Tibetans; it does not matter whether they are stateless, refugees, or individuals who have acquired citizenship of other countries.  All acquired identities were subordinate to the dominant perception that “I am a Tibetan.”

These Tibetans nevertheless are undergoing the same experience of exploration of their own roots, both literally and psychologically.  They have found different ways of expressing their feelings; in the immediate post 1959 period direct political activism was the dominant approach. The young Tibetans are also taught to identify themselves with Tibet in all aspects of their upbringing. Among the first song and dance routine that a majority of Tibetans in exile learnt was one popularly referred to as “Sildan Gangri’ that begins like this: “Surrounded by cool snow mountains; is the pure land of Tibet.”

Tsering Wangmo Dhompa’s “A Home in Tibet” is, to me, an encapsulation of these two types of mindsets among Tibetans. Through her mother’s story she expands on the quest for belonging while her own story is that of searching for her identity.

In the prologue, Tsering Wangmo writes about her mother, “All of her exile life she waited to return home.  She spoke of exile as something that would be expunged over time.  When this is over, we can go home.”

But as she details, her mother passed away in a tragic road accident and was not able to fulfill her aspiration of returning to her homeland.

Therefore, Tsering Wangmo’s journey to what is essentially her mother’s homeland in Tibet (because she herself was born in exile) is both a search for her own roots as well as fulfilling the unfulfilled desire of her mother. Read More…

Looking at Chen Quanguo’s Article on Tibet, with more than a pinch of salt

Here is my reaction (originally posted on the blog of International Campaign for Tibet) to this Chinese official’s rhetoric on Tibet.

Bhuchung

Chen Quanguo

Chen Quanguo
As part of my work I look at the statements by China’s leaders to see if they reveal anything about the current state of affairs in Tibet. This was particularly so after General Secretary Xi Jinping took over the leadership and people were having expectation that he will be different.
Therefore, it was interesting to read the article by Tibet Autonomous Region Party Secretary Chen Quanguo in the Party journal Quishi, “Ensuring the Security of Tibet’s Ideological Realm with Courage to Show One’s Sword” (Qiushi, No. 21, 2013), which has been translated into English by High Peaks Pure Earth.
It is about how the Chinese leadership should intensify the effort to control the minds of the Tibetan people through the media. People have read this essay as an indication of hardening of Chinese stand on the Tibetan people. In a way, it is, but to me the article has three other points worth noting. Let me expand.
First, the article is a concrete acknowledgement of failure of China’s Tibet policies to date. It talks about “hostile forces” that “have colluded with the clique of the fourteenth Dalai Lama, and have considered Tibet as a key area for infiltration and separatist activities and as the main battlefield for sabotaging and causing disturbances. They have tried all means to contend for the battlefield, popular feeling and the common people, thus, all their efforts have made Tibet the teeth of the storm in the struggle of the ideological realm.”
The article further says, “We will thoroughly carry out the educational activities of comparing Old Tibet with the New Tibet, instructing people of various ethnic groups to be grateful to the Party, listen to the Party and follow the Party.”
In other words, despite more than 60 years after the “liberation” the Chinese authorities have not been able to win over the hearts and minds of the Tibetan people, who are displaying indications of loyalty and reverence to the Dalai Lama.

Read More…

My Tryst with the Poet Nissim Ezekiel

My Tryst with the Poet Nissim Ezekiel

Bhuchung K. Tsering

I first came to know of Nissim Ezekiel when his poem, Night of the Scorpion, was part of the syllabus in my school.  At that time I was struck by two things; first the simplicity of the language that brought clarity to the message; and secondly the realization that people could survive even after a scorpion sting. Until reading it, I somehow had this understanding that a scorpion sting was always lethal.

Here is a taste of the poem describing the situation just after the scorpion had stung the mother’s toe:

With candles and with lanterns

throwing giant scorpion shadows

on the mud-baked walls

they searched for him: he was not found.

They clicked their tongues.

With every movement that the scorpion made his poison moved in Mother’s blood, they said.

In any case, I read more about Mr. Ezekiel thereafter.  While in college in India in the early 1980s, I reached out to Mr. Ezekiel, both to get his counsel on my personal career as well as to understand his thoughts on Tibetan-Chinese relationship.

He was kind enough to respond, mostly through the familiar Indian postal department’s yellowish postcards.  We even kept a steady communication thereafter; he shared his thoughts about what certain developments on the Tibet front would be seen from the eyes of the international community and also offered space in the Freedom First, a liberal monthly, which he was editing then.

NEzekielBKT1981

Beginning with an article on “The Tragedy of the Tibetan People” in Freedom First’s October 1981 issue, I had the privilege of writing a few articles for the magazine.

freedomfirst1981

Mr. Ezekiel passed away in 2004 and I will always be grateful for the brief period of interaction that I have had with him.

In the years thereafter the liberal group of writers, artists, and scholars in Bombay (now Mumbai) to which Mr. Ezekiel belonged has continued their interest in Tibet, hosting events and raising the awareness among the people there.

Physical Demise of The Tibet Mirror Press in Kalimpong

Physical Demise of The Tibet Mirror Press in Kalimpong

Bhuchung K. Tsering

My poignant moment beside the Tibet Mirror Press site.

My poignant moment beside the Tibet Mirror Press site in April 2013

Just as the shops run by “kayens” that have historically catered to the Tibetan traders, there is another landmark in the Indian border town of Kalimpong that is dear to the Tibetan people; Babu Tharchin’s Tibet Mirror Press.  It is from this small nondescript place on Rishi Road that Bapu Tharchin attempted to create a literary revolution in Tibet through the publication of the only Tibetan language newspaper, Yulchog Sosoi Sargyur Melong, (Wylie:  yul phyogs so so’i gsar ‘gyur gyi me long, i.e. Mirror on the news from the respective countries, given in English as just Tibet Mirror). In the post 1959 period, books published by it have also contributed to the revival of Tibetan language, literature and grammar among the Tibetan speaking community outside of Tibet. Although Babu Tharchin and his Tibet Mirror Press did not hide their Christian missionary zeal and objective yet these did not hinder them from embracing the Tibetan Buddhist community in their natural setting.

Like other Tibetans, I have a reverence for Babu Tharchin although I have not been lucky enough to meet him when he was alive. In the late 1970s I had the opportunity to have a peek at this historical site, while on a visit to my relatives in Kalimpong.  In between I had the opportunity to read the three-volume biography of  Babu Tharchin, The Life and Times of a True Son of Tibet, Gergan Dorje Tharchin, by H. Louis Fader and also reviewed one of them for The Tibet Journal.

Earlier in 2013, in yet another brief visit to Kalimpong, I went to look the place up. Unfortunately, “modernization” had taken over and all I could find was a sign beside an empty plot where the press stood. I don’t know when exactly the physical structure was demolished but as I did a touristy thing of having a photo taken of myself beside the sign, I had a feeling of sadness.

Here are some photos, the first one is by me and the other two from the informative website about Kalimpong that gives you a glimpse of the Tibet Mirror Press in the past.  I can only echo the feeling of the writer on http://www.kalimpong.info who said, “It is a pity that Kalimpong’s rich and colorful history has been reduced to this.”

Just a "sign" of the times. "Tibet Mirror Press" today

Just a “sign” of the times. “Tibet Mirror Press” in April 2013

Kalimpong.info, which carries this photo of Babu Tharchin beside his Press was taken in 1957

Kalimpong.info, which carries this photo of Babu Tharchin beside his Press, says it  was taken in 1957

The Tibet Mirror Press was intact in 2008, according to www.kalimpong.info, when this photo was taken.

The Tibet Mirror Press was intact in 2008, according to http://www.kalimpong.info, when this photo was taken.

Follow

Get every new post delivered to your Inbox.

Join 27 other followers