Preserving and Developing Tibetan Culture

No talk about preserving Tibetan culture can neglect the protection of Tibetan Buddhism, and Dr. Zhou cites two examples of the central government's assiduous efforts in this field.

The first is the reconstruction and renovation of temples.

Over the last 60 years, and with particular intensity since the 1990s, the central government has spent more on temple maintenance and renovation in Tibetan-inhabited areas than at any other time in history. Temple mural paintings were falling off because of prolonged neglect, but since the peaceful liberation, temple buildings have been extensively renovated, and their sculptures and murals repaired. Such programs have included the Potala Palace, the Jokhang Monastery and the Tashilhunpo Monastery.

The second is the collation and publication of the Buddhist canon Tripitaka.

As early as 1987, the China Tibetology Research Center established the Comparing and Collating Bureau of the Tripitaka in Chengdu, with the mission to republish the Tripitaka on the basis of the Dege, Natang and Beijing editions. An important yardstick for measuring the protection of Tibetan culture is the ability of a central government to deliver a better edition of the Tripitaka in its entirety. Historically, there has been no central government like the current one able to bring such resources to the task.

In order to solicit feedback, a few years ago, Zhou Wei brought the final proofs of the soon to be published new Tripitaka to Tibetan-inhabited areas. He showed it to an old Living Buddha in Naiqiong Monastery, who was very grateful for the enterprise, and asked Zhou to sit by his side. Tibetans consider it a great honor to sit by the side of a Living Buddha.

The development of its language is an important foundation for the development of an ethnic group, and in protecting the rights and interests of Tibetans in the development of their language, China is described by Zhou Wei as a world leader in heritage preservation.

From 2003 to 2005, Zhou Wei participated in an international research project aimed at protection of the rights and interests of China's ethnic minorities. Comparing China's protection of Tibetan with Norway's protection of the language rights and interests of the Samis in the Arctic Circle, Zhou Wei concluded that China did a better job implementing laws for ethnic languages protection, despite being a latecomer to such legislation.

In 1988 Tibet Autonomous Region (TAR) promulgated the rules for promoting the Tibetan language. To this end the regional government made three moves that year: First, officially establishing a bilingual teaching system in local schools. Second, opening more Tibetan language classes, and encouraging Han people to participate, particularly Han cadres who come to the region from other parts of the country under aiding-Tibet programs. Third, all judicial procedures, official documents, publications and news media are required to use Tibetan. All the names of streets, shops and institutions are displayed in Tibetan, Chinese and English scripts. And Tibetan-language TV and radio broadcasts now cover all Tibetan-inhabited areas.

Before 1951, most of the education in Tibet was provided by temples, and it was impossible for ordinary farmers and herders to get schooling. The temple education tradition has been retained, but modern secular schools have been introduced too. In Tibet, Tibetan-language classes are mandated from primary school through university. In comparison, Mandarin Chinese is not a required course for university students in any part of the nation (except as a subject major).

Culture is also embedded in architecture. Zhou Wei pointed out that Barkhor Street in Lhasa preserved traditional structures, whilst incorporating modern elements and introducing modern building materials. The same is true for the Tibet Museum and the new campus of Tibet University. They are up-to-date, but distinctly Tibetan in style.

Dr. Zhou kept emphasizing that "living protection" of Tibetan culture, in other words, protection integrated with people's lifestyles, is the essential ingredient of a successful approach.

The appearance of Langma halls – Tibetan-style entertainment venues – are a good example of this approach, one that Dr. Zhou hails as transmitters of traditional Tibetan culture in modern society. Ballrooms for traditional singing and dancing, Langma halls are popular among young Tibetans. This kind of protection goes beyond policy and law: it involves the people en masse, who voluntarily participate and support it. Modern lifestyles are also reflected in Tibetan costumes and adornments. Modern costumes are decorated with traditional Tibetan elements, while the materials used are environmentally friendly, for example animal hides and furs are replaced by fabrics and synthetics.

Zhou asserts that protecting ethnic culture is not a mere slogan. People understand the value of an ethnic minority's traditional culture based on their understanding of and respect for that culture and tradition.