By Melvyn C. Goldstein, Dawei Sherap, William R. Siebenschuh
This is often the as-told-to political autobiography of Ph?ntso Wangye (Ph?nwang), the most very important Tibetan innovative figures of the 20 th century. Ph?nwang all started his activism at school, the place he based a mystery Tibetan Communist get together. He used to be expelled in 1940, and for the following 9 years he labored to prepare a guerrilla rebellion opposed to the chinese language who managed his place of origin. In 1949, he merged his Tibetan Communist occasion with Mao's chinese language Communist get together. He performed an enormous position within the party's administrative association in Lhasa and used to be the translator for the younger Dalai Lama in the course of his well-known 1954-55 conferences with Mao Zedong. within the Nineteen Fifties, Ph?nwang was once the highest-ranking Tibetan reliable in the Communist social gathering in Tibet. notwithstanding he was once fluent in chinese language, ok with chinese language tradition, and dedicated to socialism and the Communist get together, Ph?nwang's deep dedication to the welfare of Tibetans made him suspect to strong Han colleagues. In 1958 he used to be secretly detained; 3 years later, he was once imprisoned in solitary confinement in Beijing's identical of the Bastille for the following eighteen years. educated through vibrant firsthand debts of the kin among the Dalai Lama, the Nationalist chinese language executive, and the People's Republic of China, this soaking up chronicle illuminates one of many world's such a lot tragic and hazardous ethnic conflicts whilst that it relates the attention-grabbing information of a stormy lifestyles spent within the quest for a brand new Tibet.
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Extra info for A Tibetan Revolutionary: The Political Life and Times of Bapa PhA?ntso Wangye
What struck me immediately about the articles and books by Stalin and Lenin was that they were about things I knew. I had seen the terrible gap between the poor and the wealthy. I knew about how one group, like that led by the warlord Liu Wenhui, was oppressing and controlling other people—minorities—like our people in Batang and Kham. I hadn’t known before that great minds like Lenin and Stalin had thought about issues like these. I was especially impressed by Lenin’s idea that individual nationalities should have the right to their own identity and freedom, that they should have the freedom to choose whether they would live free and separate or join in a union as equal partners with another country.
The Chinese government had built a modern school there in 1907 and made attendance compulsory for Tibetans. Surprisingly, Batang also had an American missionary school (and orphanage) that a number of Bapas [people from the Batang area] attended as well. Because of these schools, many Bapas learned Chinese and even English, and some became important officials in the Chinese government. I began attending the Chinese school when I was about seven years old and continued until I was twelve. My teachers were Tibetans who were ﬂuent in Chinese, and the curriculum we studied included Chinese, Tibetan, and mathematics.
Then he obliquely asked me if I had been reading any new books lately. ” He asked what I liked and I told him. ” After that, we became very good friends and shared ideas and readings. Another Bapa, Ngawang Kesang, also joined our core group. He had been educated by the American missionaries in Batang and lived in their orphanage because his father had died when he was young and his mother was unable to raise him. After ﬁnishing primary school, the Americans sent him to a middle school in Chengdu together with two other Tibetan children.
A Tibetan Revolutionary: The Political Life and Times of Bapa PhA?ntso Wangye by Melvyn C. Goldstein, Dawei Sherap, William R. Siebenschuh