Main link: » Why the West keeps meddling with Tibet and Xinjiang and finding fault with China / 西方为何在涉藏涉疆问题上与中国过不去
The article was officially first published by “China Tibet Online” (中国西藏网), and republished by Xinhua online, by People’s Daily‘s CCP webpages, by Guangming Daily online (China’s offical dangwai publication), and by Phoenix (Fenghuang, Hong Kong).
The author is Zhu Weiqun (朱维群), chairman of the ethnic and religious affairs committee of the CPPC. His article suggests that the “splittist” concepts of Tibetan independence and East Turkestan islamic state hadn’t emerged on Chinese soil, but had entered China from abroad, in the wake of imperialism’s aggressions against China. Chinese-speaking readers are provided with details about British policies on Tibet from 1888 to 1914, i. e. aggressions during which false ideas of suzerainty and a Tibetan right to independence were entered into the heads of a minority upper class. In competition with Tsarist Russia, Britain had also tried to get the territories south of the Tianshan Mountains into its sphere of control, writes Zhu.
After World War 2, it had been America which encouraged Tibetan independence and supplied Tibetan forces with arms, and to this day, America was the main financer of the “Dalai clique”, constantly creating cracks and driving wedges on Chinese territory. In Xinjiang, too, it had been upper-class minorities who had been influenced in a “counter-CCP” way (not “counter-revolutionary”, interestingly), including a war by Ospan Batyr against the “People’s Liberation Army”. After the 9-11 attacks (2001), America had entered Central Asia under the name of counter-terrorism, and American support for “splittist forces” in Xinjiang had moved from behind the curtain to the fore. A John-Hopkins University project started in 2003 – apparently described by project members themselves here – denied that Xinjiang had “since ancient times been an inseparable part of China”, “violently attacked the benefits that China’s government had brought to all nationalities in Xinjiang”, and even though America understood the links between East Turkestan and al-Kaida, Taliban and the threats they constituted for America, America also still saw forces in them that could be used to put pressure on China.
After a description of the World Uyghur Congress and Rebiya Kadeer as Western (and Japanese) tools, Zhu draws a – preliminary – conclusion: China doesn’t harm the West, but the West shamelessly harms China.
The strange thing is, the perpetrators can make eloquent assertions without any feelings of shame. This can only be explained with some peoples’ view that this kind of perpetration is some kind of political tradition in some countries, a divine right earned from their Christian faith, without a need to care about the interests or feelings of the aggrieved party. The only difference between history and reality is that in history, the West applied armed force right away. These days, [the West] rather relies on its discourse hegemony, dressing its selfish interests up as “universal values”.
奇怪的是，加害者可以如此振振有词，如此毫无羞耻感。这只能解释为，在一些人看来，这种加害是某些国家一种政治传统，是由于基督教信仰而获得的神授特权，根本没有必要顾及受害方的利益和感受。历史与现实的不同之处仅仅在于，西方在历史上更多是直截了当使用武力，而现在则首先依靠其在国际上的话语霸权，将他们的私利装扮成“普世价值”。
[The last sentence is emphasized by Zhu or by the editor.]
In a short account of the U.S.-Chinese recent history of relations, Zhu then writes that during the 1970s, America significantly reduced its support for the “Dalai clique”, so as to win China over against the USSR. The “Dalai clique” had basically turned into pariahs. The “Dalai” was well aware that America wasn’t there to help Tibet, but for the tactical necessities of the Cold War with the Soviet Union, Zhu says, allegedly claiming the Dalai Lama himself.
Likewise, Zhu argues, the March-5 riots in Lhasa in March 1989, and then the “June-4 incident” were a time when the U.S. felt strongly that the “Dalai” was of great value in containing socialist China.
So, in October 1989, as a measure to punish China, the laurel of the Nobel Peace Prize fell on the Dalai’s head, and in 1991, U.S. president Bush senior met with the Dalai, setting the bad precedent of Western heads of state meeting the Dalai. Strongly encouraged, the “Dalai” suggested at the time that Tibet should become an independent state within three years, and made remarks about a collapsing China, according to Zhu.
The article then moves into the present tense, i. e. into the new century: the Beijing Olympics 2008, the 3-14 Lhasa riots, and violent interceptions of the Olympic torch relays.
At the same time, Western leaders collectively threatened to boycott the opening ceremony of the Olympic Games, humiliated China, put pressure on the Chinese government to make concessions to the Dalai clique. Only because the situation in Tibet quickly returned to normal, and because Chinese people and overseas Chinese people all over the world raised their voices in support of the Chinese government, strongly opposing the Dalai’s and CNN’s and other Western media incidents to humiliate China, the West no longer dared to move things around.
与此同时，西方领导人以集体抵制北京奥运会开幕式威胁、羞辱中国，压中国政府对达赖集团作出政治上的让步。只是由于西藏局面迅速恢复正常，全中国人民和全球华侨华人群起发声支持中国政府，强烈反对达赖集团和CNN等西方媒体辱华事件，西方才没敢把事情做绝。
It’s a long list of Chinese humiliations, Western aggression, Western pragmatism, Western fears (of China changing the global rules) etc., and, of course, of Chinese victories, with the corresponding ups and downs for the “Dalai clique”. Zhu’s article continues with – no specific – accusation that Western countries had seen contradictions within their societies which they suppressed, not least because of economic crisis, and contrasts this with the way the 3-14 Tibet riots (2008) or 7-5 Urumqi incident (2009) were portrayed by Western media (unfavorably for the Chinese government). Tibetan self-immolations, too, get a mention by Zhu.
The Western refusal to address Tibetan pre-CCP history as a history of exploitation and serfdom (27 manors and more than 6000 farmer-slaves owned by the “Dalais”), and a constant “brainwash” of the Western public (Zhu himself puts the brainwash into quotation marks), made it impossible for common Westerners to “correctly understand the justified nature and the necessity of the Chinese government’s struggle against the Dalai clique” (当然也就不能正确了解中国政府对达赖集团斗争的正义性和必要性).
Sooner or later, however, America would understand that double standards like these impaired their own national interests, such as links between their Xinjiang allies and al-Kaida, or extremist elements within the “Arab Spring”.
Zhu also tries to explain European inabilities to “understand China” with European history and the trend to nation-states there during the past one or two centuries. Too much national self-determination, however, would bring instability to Europe, too, he writes, citing Bosnia and the partitions of India (but not that of Czechoslovakia or, possibly, the United Kingdom and Scotland, apparently). In China, this way of ruling was simply not feasible. In short, Zhu describes economic, political, cultural and blood relationships as too intricate to apply self-determination in China. It is here where his article may become clearly more complex than this traanslation – or that’s how I see it -, but he definitely wouldn’t admit that the CCP has kept creating the situation where “self-determination can’t work”.
In many ways, the article is a comprehensive rehash of the propaganda that dominated the Chinese press and “public opinion” in 2008 and after. Nazi Germany, too, is invoked as a co-author of an unrealistic Western picture of Tibet:
Even Nazi Germany tried to find the secret power here [in Tibet] to rule the world, and a Nazi element named Heinrich Harrer was commissioned to go to Tibet and to establish relations with the upper class there. From 1946, this man was the 14th Dalai’s political adviser and English teacher, and he only fled Tibet in 1951. In his book “Seven Years in Tibet” and in related interviews, he describes feudalistic and farmer-slave-system Tibet as “the last piece of pure earth on the globe” – “you can find there, on the roof of the world, what we have lost in the West.” The 1997 Hollywood adaptation of the book not only concealed the author’s Nazi identity, but also, by fabrications, suggested that Tibet wasn’t a historic part of China, distorting peaceful liberation into a “Chinese invasion of Tibet”, thus deliberately misleading the Western public.
甚至纳粹德国也试图从这里找到可以统 治世界的“神秘力量”，一个叫海因里希·哈勒的纳粹分子受命前往西藏与上层建立联系，此人从1946年起给十四世达赖充当政治顾问和英文教师，直到 1951年才逃离西藏。在其《西藏七年》一书和相关采访中，把封建农奴制统治下的西藏描述为“地球上的最后一片净土”、“我们西方人在现实生活中遗失的东 西在这个世界屋脊的城市里都可以找到”。1997年好莱坞把这本书改编为电影，不仅掩盖了作者的纳粹身份，而且捏造情节否认西藏历史上就是中国一部分，把 和平解放歪曲为“中国入侵西藏”，蓄意误导西方公众。
In short: ugly things were made looking beautiful, and things got farcial enough to make a Spanish judge indict Chinese leaders to curry favor with the public (乃至发生西班牙法官借起诉中国领导人讨好“民意”的丑剧), writes Zhu. But with China’s growing global role, those Western countries couldn’t carry on like that, unless they wanted to harm themselves.
While it was important to inform the Western public about Tibet and Xinjiang, the Western elites wouldn’t settle with anything less than a Chinese acknowledgement that the two territories did not belong to China, writes Zhu. Therefore, illusions needed to be abandoned, and Chinese control be safeguarded:
Only when the West sees the inevitability of a strong China, and that separating Tibet and Xinjiang from China is just a “beautiful dream”, that it is in the Western interest to develop and safeguard relations with China rather than the contrary, it may lead the West to change its thinking.
只有使西方认识到中国的强大是不可避免的，使西藏、新疆脱离中国只是一场“美丽的”梦，而西方的利益在于发展、保护同中国关系而不是相反，才可能促使西方转换一下思路。
____________
Related
» China angry, U.S. shouldn’t worry, Washington Post blogs, Feb 21, 2014
____________
Like this:
Like Loading...
Justrecently's Weblog 
[…] particular hint into that direction, as it is being played along with by many other countries too, although in…