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.
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…
My thoughts after reading Tsering Wangmo Dhompa’s “A Home in Tibet”
Bhuchung K. Tsering
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…
Here is my reaction (originally posted on the blog of International Campaign for Tibet) to this Chinese official’s rhetoric on Tibet.
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.
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.
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
Bhuchung K. Tsering
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.”
Recently I had the opportunity to rummage through a box of some of my stuff that I had not touched for several years. In the box was a copy of August 1990 issue of March, the magazine of the Delhi Tibetan Youth Congress. It had carried an article of mine and, since I see its relevance still holds, I am posting it here, even though I can no longer be considered a part of the “young” generation. The article comes with the following note about me: “The author is a former student of Hans Raj College, Delhi University. Presently, he is a deputy secretary in the Office of Information & International Relations, Dharamsala.”
Tibetan Youth and Society
Bhuchung K. Tsering
(Magazine of the Delhi Tibetan Youth Congress)
The monthly Tibetan Review carried in its September 1989 issue an article of mine on corruption in the Tibetan community in exile. In that article I have tried to analyze why, despite being a small community, such malpractices as embezzlement, misuse of public fund etc., seem to take place in the various offices under the Tibetan Government.
Since the article’s publication I have had quite a few reactions from both within the Tibetan as well as Indian and Western communities. Some praise me for having the ‘courage’ (I don’t know what they mean by that) to write such a piece. Others castigate me for having written it. In this article I would like to dwell on the latter (the adverse reaction) and attempt to show the importance of social awareness among the Tibetan youth.
Some of the adverse reactions have been conveyed to me directly while a few others have been heard from a third source. First, the reaction among the Tibetan community. Most of the young educated Tibetans appreciate the thrust of the article though some of them feel it would have been better if I had written it in a general way instead of pegging it on some scandals. A few others, mostly officials, feel a bit affected for having dwelt on such negative aspects of Tibetan officials. Among the older Tibetans, again some of them have heard about the article and appreciate it. A few others, I heard this from a colleague in McLeod Ganj, say, “that is the true colour of the Tibetan youths. They bring out the bad things in their own generation” or something to that effect. Read More…