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History As Propaganda - Tibetan Exiles versus the People's Republic of China (Hardcover)
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History As Propaganda - Tibetan Exiles versus the People's Republic of China (Hardcover)
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Despite Chinese efforts to stop foreign countries from granting him
visas, the Dalai Lama has become one of the most recognizable and
best loved people on the planet, drawing enormous crowds wherever
he goes. By contrast, China's charismatically-challenged leaders
attract crowds of protestors waving Tibetan flags and shouting
"Free Tibet!" whenever they visit foreign countries. By now most
Westerners probably think they understand the political situation
in Tibet. But, John Powers argues, most Western scholars of Tibet
evince a bias in favor of one side or the other in this continuing
struggle. Some of the most emotionally charged rhetoric, says
Powers, is found in studies of Tibetan history. History is viewed
by both sides as crucial to their claims, and both invest a great
deal of energy in producing works that purport to tell the "truth"
about Tibet's past. Powers shows that the two sides' views are
mutually incompatible and that both sides sincerely believe what
they say. Both are operating within a particular psychological
context in which certain assumptions guide their inquiry and
predetermine their conclusions. Both are so thoroughly convinced of
the utter rightness of their paradigms that they cannot even
imagine that someone might sincerely hold the opposing view, and so
they accuse their opponents of deliberately lying and covering up
the "facts" and the "truth." Both reflect the vastly different
cultural myths of the societies that produced them. Chinese sources
begin with the notion that China is at the center of the world and
is the only civilized society, with a mandate to rule over all
other countries. Tibetan records are thoroughly infused with
Buddhist imagery and presuppositions, and the underlying narrative
is the diffusion and glorification of religion. Powers examines
works on Tibetan history by Tibetan and Chinese authors that have
been produced in English for Western consumption. He finds some of
their claims absurd, others highly implausible, some humorous in an
unintended way. Both narratives are fraught with internal
contradictions and inconsistencies. And even the most ridiculous
notions, Powers notes, are often reflected in works by contemporary
Western academics. Powers's impartial examination of the competing
narratives will help us to better understand the issues involved in
debates about Tibetan history-why apparently arcane vestiges of the
past are so important to both Tibetan and Chinese nationalist
narratives.
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