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 【TIME 原文对照】“流亡藏人”生活：迷上大麻 丧失民族特性 (ZT100%) |
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The Fifth Season
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作者：The Fifth Season 在 海归茶馆 发贴, 来自【海归网】 http://www.haiguinet.com
京港台时间：2009/3/23 消息来源：侨报网 网友评论 17 条
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美国《时代》周刊网站近日登载了马杜里·辛格发自达兰萨拉的题为《“流亡藏人”：身处险境的一代》的文章，内容摘编如下：
2006年冬天，在喜马拉雅山区的一个酷寒的日子里，扎西和两个朋友经过长途跋涉，从安多县的游牧点赶到了拉萨。在那里，他们给家里人打电话告知，他们将穿越边界前往印度的达兰萨拉，去见达赖喇嘛并接受教育。家里人很担心：除了可能在逃离时被抓之外，3个男青年还要翻越无数白雪皑皑的关口，艰苦行程长达一个月之久。他们都不满20岁，每人花3000元请“向导”带他们去尼泊尔，在那里投奔西藏“流亡政府”开设的难民接待中心。
尽管危险重重，但3个年轻人还是抵达达兰萨拉，见到了精神领袖，进入了一所为18岁以上流亡者开办的特殊学校。不过，故事到这里并没有结束。他们都在3年后辍学。他们找不到工作，靠领取救济维持生活。他们的处境体现了印度流亡藏人50年来的生存状态：流亡领袖由于害怕丧失文化特性而实行自我隔离，整个群体并未融入印度社会。许多年轻流亡者迫不及待地想要返回西藏，或者离开印度前往其他任何国家。
达兰萨拉隐藏在深山中。
自我隔离找不到工作
扎西仍然只会讲藏语和一点点汉语。他在西藏没有上过学。他说，在达兰萨拉，“我只凑合学习了两年。我学不好外语。因为我不懂印地语和英语，所以找不到工作。”
即便是第二代和第三代难民(也就是在印度出生长大的藏人)也不容易找到工作。藏人政府开展的藏人人口调查显示，失业率高达75%。31岁的德通晋美从昌迪加尔大学肄业，3年后才在藏人政府找到现在的这份工作。他说：“我认识的许多人都没有工作。每年有大约1250名藏人毕业，但政府只能为其中5%的人提供就业机会。”
失业问题要追溯到第一批移民，也就是1959年追随达赖喇嘛来到印度的大约8万人。他们中的许多人是既没受过教育也不懂任何技术的牧民，只能从事修路等低收入的工作。数千人被分派到印度南部和东北部的荒无人烟的丛林地区，受训成为农民。后来，有些人通过销售传统手工艺品来补贴生活。不过，绝大多数人随同达赖喇嘛在达兰萨拉定居。他们无法融入当地经济。只有极少数幸运儿能找到一些零活，或者在路边摆摊做起了小生意。
当时，新移民并不在乎生活有多苦。他们已经习惯于艰苦的生活，以为自己很快就会重返西藏。然而，50年过去了。由于期望发生了变化，他们的境况也有了明显不同。由于积极致力于教育，流亡藏人(目前总数约为13万人)的识字率不断提高，19至25岁藏人的识字率为99%。有些人上了大学，但在就业时需要与人数众多的印度毕业生竞争。许多人最终充其量只能在美容院、餐馆和旅游行业工作。
被印度人看作寄生虫
年轻藏人深感与印度社会格格不入。晋美说：“许多印度人把藏人看作寄生虫。他们看不起我们。我告诉这些人，藏人军队曾在1971年战争中在格尔吉尔与印度人并肩作战。他们驻守在锡亚琴冰川 (抗击巴基斯坦军队)。”晋美说，他的祖父曾是印度政府下属的一支秘密部队的成员，他对此感到骄傲。不过，他说：“我还是觉得我们没有归属感。”
产生这种疏离感的原因之一是，“ 藏人政府”当初决定为藏人学生设立单独的学校，以保护藏人的语言和文化，结果导致了明显的语言和社会隔阂。在不久前的一次游行队伍中，2000名藏人当中能看到几张白人面孔，但除了运送抗议者的出租车司机之外，现场没有一个印度人。达兰萨拉的居民维奈·夏尔马说：“他们拒人于千里之外。”他说，他与许多藏人“关系不错，但我没去过他们的家。几乎从未有过通婚的现象”。
尽管大多数藏人有资格在印度取得公民身份，但很少有人这样做。因此，他们很难购买土地和房产，从而进一步加大了他们在印度谋生的难度。益西说：“印度政府向我们发放了居留证，每年都要换发。就我而言，每当换发的时候，我就想到我必须为重返西藏而努力。”他们不想成为印度的一部分。然而，许多人并不反对到美国或欧洲追求更美好的生活。
异乡土地上的异乡人
就留在印度的无所事事的年轻无业藏人而言，失望和不满可能会导致严重后果。许多人迷上了大麻。的确，滥用药物的现象相当普遍，以致“流亡政府”实施了戒毒项目。官员们禁止销售烈性酒，包括西藏传统的青稞酒。他们还设立了为瘾君子的家人提供资助的计划。
毒品问题只是流亡藏人领袖最忧心的问题，更广泛的危机是藏人民族特性的丧失。几年来，印度经济迅速发展，越来越多的年轻藏人离开了印度各地的35个流亡藏人聚居区，前往大城市的呼叫中心和企业谋职。藏人领袖担心这些年轻人可能会远离本民族的文化和价值观，而这种文化和价值观是他们煞费苦心才成功保留下来的。具有讽刺意味的是，在50年后的今天，藏人群体的凝聚力催生的却是内心只属于西藏的一代人。他们仍然是异乡土地上的异乡人。
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Tibetan Exiles: A Generation in Peril
By Madhur Singh / Dharamsala Tuesday, Mar. 10, 2009A Tibetan Buddhist nun walks with a Tibetan flag in Dharamsala, India, where the Dalai Lama lives in exile
Three years ago, on a desperately cold day in the Himalayan winter of 2006, Tashi and his two friends reached Lhasa after a long trek from their nomadic settlement in Tibet's Ambdo province. From there, they telephoned their families to tell them they were going across the border, to Dharamsala in India, to see the Dalai Lama and get an education. The families were worried — in addition to the risk of being caught fleeing Tibet, the boys faced an even more arduous, monthlong trek through innumerable snow-covered passes. Each was barely out of his teens and had paid 3,000 yuan (about $440) to a "guide" to take them to Nepal, where they would be received by the Refugee Reception Centre run by the Tibetan government-in-exile.
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Despite the hazards, the three young men were able to reach Dharamsala, meet their revered spiritual leader and enroll in a special school for exiles 18 and older. But that is not where the story ends. After three years, all three of the boys have dropped out of school. They have been unable to find jobs and are living on the dole. Their circumstances reflect a half-century of Tibetan-exile existence in India: self-segregated by exile leaders fearful of its losing its cultural identity, the community has not assimilated into India. Many among the younger exiles can't wait for the first opportunity to return to Chinese-ruled Tibet — or a chance to move to any country other than India. (See pictures of Tibet's traditional culture being besieged by Chinese consumerism.)
Tashi, who asked to be identified by only one name to protect his family back in Tibet, still speaks just Tibetan and some Chinese. He had never been to school in Tibet, and in Dharamsala, he says, "I only managed to study for two years ... I struggled with languages. And now, since I don't know Hindi or English, I can't find a job."
Even Tibetans born and raised in India — second- and third-generation refugees — find the going tough when it comes to finding work. According to the Tibetan Demographic Survey carried out by the Central Tibetan Administration, unemployment rates are as high as 75%. "I know many people without jobs," says Theton Jigme, 31, an employee with the Central Tibetan Administration who found his present job three years after completing an undergraduate degree at a university in Chandigarh. "We have some 1,250 Tibetan students graduating each year, but we can only provide government jobs to 5% of them." (See pictures of exiled Tibetans struggling to preserve their culture.)
The unemployment problem has roots stretching back to the first wave of migrants — about 80,000 of them — who followed the Dalai Lama to India in 1959. Many of them were unschooled, unskilled nomads who found only low-wage jobs in road construction. A few thousand were allotted uninhabited jungle land in southern and northeastern India and given training to become farmers. Later, some received subsidies to help market traditional handicrafts. But the vast majority of migrants settled in Dharamsala along with the Dalai Lama. The local economy was unable to absorb them. A mere lucky few found odd jobs or set up business in roadside stalls.
Back then, the new migrants didn't mind the difficulties too much. They were used to a harsh life and thought they would all go back to Tibet soon. Fifty years on, however, the situation is very different, because the expectations have changed. Thanks to a rigorous commitment to education, the literacy rates of the community, which now numbers about 130,000, have been rising constantly (the rate among 19-to-25-year-olds is 99%). Some go to university but then find themselves competing with the more numerous Indian graduates. Many end up, at best, working in beauty parlors, restaurants and tourism-related industries.
"There is immense competition in the job market, but there are also opportunities which Tibetan youngsters have failed to utilize," says Karma Yeshi, an MP in the Tibetan Parliament-in-exile, who also runs the Voice of Tibet radio station. "There is demand for translators from Chinese to Tibetan and back, for example, but few students have the guidance to know this. Is there a single Tibetan who has studied Chinese policy? International law? U.N. mechanisms?" he asks with more than a dash of criticism, adding, "Enthusiasm and intentions are necessary, but good education is also needed."
A deep sense of alienation from Indian society has developed among young Tibetans. "Many Indians see Tibetans as parasites," says Jigme. "They look down on us. I tell such people that Tibetan forces fought alongside Indians in the 1971 war [against Pakistan] in Kargil. They are present on the Siachen glacier [facing off against the Pakistani military.]" Jigme says he feels a sense of pride in the fact that his grandfather worked with a secret military force under the Indian government, but adds, "I still feel like we are people of nowhere."
See a story about the generation gap in Tibet's royal family.
See pictures of the Dalai Lama at home in Dharamsala.
Part of this alienation is due to the Tibetan government's decision early on to have separate schools for Tibetan students to ensure the preservation of Tibetan language and culture. The result has been a pronounced linguistic and societal segregation. At the march on Tuesday to mark the 50th anniversary of the 1959 Tibetan uprising against Beijing, there was a smattering of white faces among the 2,000-odd Tibetans — but not a single Indian face except for the cabdrivers transporting protesters. "They stay aloof," says Vinay Sharma, a Dharamsala resident who says he has "friendly relations" with many Tibetans. "But I don't go to their home. There is hardly ever any intermarrying." (See pictures of protests against Chinese rule in Tibet.)
Though a majority of Tibetans are eligible for Indian citizenship, only a handful have actually sought it. As a result, they have difficulty buying land and property, a further impediment to making a living in India. "We all get a residence certificate from the Indian government, which we have to renew every year," says Yeshi. "For me, each time I get it renewed, it is a reminder that I must work to return to Tibet." There is no longing to be part of India. Yet many are not averse to seeking greener pastures in the U.S. or Europe. Explains Tenzin Palden, 27, a sometime sales clerk: "Many Tibetans have settled [in America]. They've been sending home money. They're obviously in good jobs there."
For the unemployed and idle young who remain in India, frustration and disaffection can have dangerous consequences. Many have taken to hashish. Indeed, substance abuse has become widespread enough to prompt the government-in-exile to sponsor rehabilitation programs. Officials have banned the sale of alcohol, including chhang, a Tibetan liquor. They have also set up financial-assistance programs for the families of addicts.
The drug problem is just the most worrisome part of what the leaders of the Tibetan-exile community see as a wider crisis: the loss of Tibetan identity. In the past few years, when India's economy was growing rapidly, increasing numbers of young Tibetans left the 35 exile communities across India to work in call centers and corporations in bigger cities. Tibetan elders are concerned that these youths might lose touch with their culture and values, preserved so painstakingly and so successfully with separate schools and separate communities. The irony is that after 50 years, that strength of the Tibetan community has led to a generation that does not feel it belongs anywhere but Tibet, remaining alienated strangers in strange lands.
Assimilation, however, is unacceptable as a solution. "My generation, the 40-somethings, have a huge responsibility," says Yeshi. "We need to make sure that our children, the third and fourth generations born in exile, feel for Tibet, respect the Dalai Lama, preserve their culture. The biggest problem is finding a political solution to the Tibet problem." But Yeshi is aware of the practical problem in the way of that dream. "To live to see that day, we need livelihood."
See TIME's Pictures of the Week.
See the Cartoons of the Week.
Courtesy of
http://www.time.com/time/world/article/0,8599,1884187,00.html
补充：
[ 俺想说几句 ] [ 查看网友评论( 17 ) ] [论坛：活在美国 | 活在加国 | 回国发展]
美媒：“流亡藏人”生活：迷上大麻 丧失民族特性
倍可亲(backchina.com) [ 查看原文 ] [ 已有(17)人发表了评论 ] 俺也想说几句
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2 大 中 小 游客 203.59.93.x 留言 2009/3/23 09:27
倍可亲(backchina.com) 藏人的民族特性就是奴性.迷上大麻也是种解脱.
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3 大 中 小 游客 210.245.53.x 留言 2009/3/23 09:30
倍可亲(backchina.com) 不太清楚流浪藏人的具体情况。希望有更多客观的描述
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4 大 中 小 游客 99.229.219.x 留言 2009/3/23 09:35
倍可亲(backchina.com) 既然出去了，就别再回来。回来必然是祸根。
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5 大 中 小 游客 114.153.194.x 留言 2009/3/23 09:58
倍可亲(backchina.com) 没有包容性、开放性，想通过隔离保存的文化是没有生命力的，是肯定会被淘汰的。但达赖所谓的保护文化，其实应该是保护其精神领袖的地位吧。
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6 大 中 小 游客 76.28.34.x 留言 2009/3/23 10:26
倍可亲(backchina.com) 严重同意5楼。达赖的文化保存就是他的地位保存。他不会在乎别的的。
那些藏民还真苦，没有文化，只有信仰偏执，又不能被平等对待。处在他国不容易啊！
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7 大 中 小 游客 67.244.38.x 留言 2009/3/23 10:44
倍可亲(backchina.com) 希望这些藏人能够回来，他们悔改过来，他们仍然是中国人，我们仍然欢迎他们！
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美媒：“流亡藏人”生活：迷上大麻 丧失民族特性
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作者：The Fifth Season 在 海归茶馆 发贴, 来自【海归网】 http://www.haiguinet.com
上一次由The Fifth Season于2009-3-27 周五, 05:07修改，总共修改了2次
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 【TIME 原文对照】“流亡藏人”生活：迷上大麻 丧失民族特性 (ZT100%) -- The Fifth Season - (14346 Byte) 2009-3-26 周四, 12:34 (1908 reads)
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