主题：【原创】这是俺翻译的一封藏独的信，这里高手多，请大家批判 -- 龙二

Tashi observed a difference between the traditional Tibetan bureaucracy, filled with embezzlement, and the way the early PLA functioned in Tibet. Some passages of Tsering's book reminds us that the early Communists were idealistic:

"I was attracted not only by their efficiency and energy but also by their apparent idealism". (p. 41)

"The Chinese worked tirelessly and with a sense of dedication and purpose. Soon after arriving, they opened the first primary school in Lhasa and a hospital as well as other public buildings. I had to admit that I was impressed by the fact that they were doing things that would directly benefit he common people. It was more change for the good in a shorter period of time than I had seen in my life - more changes, I was tempted to think, than Tibet had seen in centuries." (p. 41)

While a few young Tibetans decided to join the communists, others were not so sure. Tashi himself chose to go to India for an education.

Tension increased in 1956 when China launched social and agrarian reforms. "The changes angered the regional landowners and the lamas, and they rose up in arms." People began to wonder what it would all mean to the religion. The monks and aristocrats and even most commoners resisted any change. Anti-Han sentiments grew. The Dalai Lama fled to Inda. During his absence fights broke out, rebellion erupted. Other aristocrats and monk officials poured out of the country to join the Dalai Lama.

Tashi was already in India, studying, but his studies were interrupted when he, too, joined the force to help the Tibetans.

He was proud of his work for the Dalai Lama's government in exile, because for him, who had been born a serf, it was a real honor and prestige to be able to work alongside some noblemen.

One of his tasks was to interview refugees to record Chinese atrocities. He spent two weeks in a camp going from tent to tent interviewing every refugee he could, but found very little. "It turned out to be more difficult than I expected. Most of the people I spoke to were illiterate and did not have an orderly or logical way of controlling and expressing their thoughts. Moreover, their experiences were quite varied. Many had not even seen the actions of the Chinese army in Lhasa. They had simply been a part of the general panic that gripped the country, and their stories were of the sufferings they had incurred on the journey through the mountains, not at the hands of the Chinese. I had a hard time getting concrete evidence of Chinese atrocities." (p. 57)

"We put the materials we were translating together with similar eyewitness accounts from other refugee camps, and eventually they were presented to the International Commission of Jurists in Geneva, Switzerland, in 1960. The commission wrote a famous report condemning the Chinese for their atrocities in Tibet." (p. 57)

I found this part of the book very interesting. It points out the potential unfairness of certain respectable reports. Other articles have since pointed out that CIA originated many aspects of the Tibet movement.

Tashi Tsering's book is a fascinating account of one Tibetan's soul searching. His disenchantment grew when he realized that the noblemen never treated him as one of them. He was denied an opportunity for education which he desperately wanted. He was simply expected to work as a clerk for the elite.

Eventually he left the Dalai Lama's government in India as he found his own way to study in America, where he met Melvyn Goldstein.

As I read this book, I felt Tashi Tsering has one of the most interesting lives, and the most painful. While he could have stayed comfortably in America, he made the mistake of returning to China to work for a better Tibet right before the Cultural Revolution broke out. He spent some time studying at an university in northwest China along with many other Tibetans who were being trained to develop Tibet. The day the Cultural Revolution touched his campus, it was an exciting day for Tashi. The Tibetans in his school made the Han teachers kneel. And all the punishment the Tibetan students dealt the Han teachers were approved by the communist government, who viewed it as part of the cleansing of class structure. (For lengthy details of this day, see p. 102 of Struggle for Modern Tibet.)

It would be a mistake for anyone to think that only Han people punished Tibetans during the Cultural Revolution, that no Tibetans burned down temples. Many Tibetans had participated in the Cultural Revolution actively.

The madness of the Cultural Revolution meant that anyone who was an agent of persecution on one day could easily become the target of persecution on the next day. This eventually happened to Tashi. He became a prisoner. Of this part of his life, he wrote:

"My fellow prisoners were mainly teachers, writers, intellectuals, and officials from the school. There were both Han Chinese and Tibetans there. The Cultural Revolution did not let ethnic background influence the targets." (p. 121)

One of the passages in Tashi's book recounted that, during an interrogation on Tashi, a Tibetan interrogator repeatedly hit him. (P. 137)

Please cross reference this with Dorje Shugden Buddhist James Burns' discovery that "the beating so graphically shown of Tibetan Monks in these monasteries in the late 80's were not being carried out by the Chinese as was being suggested but were actually carried out by Tibetans". http://x41.deja.com/getdoc.xp?AN=371629091&CONTEXT=937187734.285933704 &hitnum=3