 |
 |
|
 |
|
 |
|
 |
|
 |
|
 |
|
 |
|
 |
|
 |
|
 |
|
 |
|
 |
|
 |
|
 |
|
 |
|
 |
|
 |
|
 |
|
 |
|
|
|
|||||
|
||||||
|
||||||
|
Correction on Tibet The article “Counterrevolutionary Riots in Tibet” in ASp No. 201 (Winter 2008) states: “During the misnamed ‘Great Proletarian Cultural Revolution’ that began in the mid 1960s, in which Mao mobilised millions of student youth to buttress his position in an intra-bureaucratic factional feud, Mao subjected the Tibetans to fierce Great Han chauvinism. Tibetan language and native dress were proscribed. Much of what had been at the core of Tibetan culture was simply smashed up and destroyed, although with the beneficial side effect of driving monks into actual labour.” This passage feeds into a widespread distortion promoted by the Dalai Lama camp and the imperialists that during the Cultural Revolution Mao mobilised Han student youth to “smash up and destroy” much of what had been at the core of Tibetan culture. But it was mostly Tibetan youth who destroyed many Buddhist relics and palaces. Wang Lixiong, in his very thoughtful article, “Reflections on Tibet” (New Left Review, March-April 2002), points out: “The truth is that, because of poor transportation and the huge distances involved, only a limited number of Han Red Guards actually reached Tibet. Even if some of them did participate in pulling down the temples, their action could only have been symbolic. Hundreds of shrines were scattered in villages, pastures and on rugged mountainsides: no one would have been capable of destroying them without the participation of the local people. Furthermore, most of the Red Guards who did reach the TAR [Tibet Autonomous Region] were Tibetan students, returning from universities elsewhere.... “Surely these actions are evidence that, once they realized they could control their own fate, the Tibetan peasantry, in an unequivocally liberating gesture, cast off the spectre of the afterlife that had hung over them for so long and forcefully asserted that they would rather be men in this life than souls in the next.” The Cultural Revolution inflicted tremendous human and economic damage on Tibet, as it did everywhere in the People’s Republic of China. It was, in fact, anti-culture, including that of Han Chinese as well as Western art and music. At the same time, there was indeed Han chauvinism. The Tibetan language and native dress—as was the case with all minority nationalities—were attacked during the Cultural Revolution.
|
|
|
|
|
|||||||||||||||||||||||||||||||||||
