More turbulent monks

May 5th 2011, 02:57

Many People describe or classify Tibetan affairs as historical one or the ethnic problem. Nowadays Beijing has been controlling Tibet for more than 60 years, and must feel worried and anxious about disputes every Mar.14. From the establishment of people’s government of Chinese Communist Party, Mao Ze-Dong announced the definition of territory including Taiwan and Tibet. The most famous incident is General Chang Jin-Wu’s military behaviour to declare the sovereignty in Lhasa in 1959.

I have seen many articles wriiten by JAIHA or Devils Advocate_1’s post or like these. If you really once read the Chinese history from Tang Dynasty to the day when 14th Daila Lama’s showed his desire to to resign, anyone can easily find this truth that Tibetan has been loving Yellow River and this dragon’s inhabitant by means of sign the peaceful treaty in strong emperor’s period or rob Chinese capital of local women, silk and gold again and again in decline of this region. Overall, The truth is that Tibet has been wanting to get together with China instead of India in any form at any time. Since Tibet loves China very much, of course, Beijing can control Tibet beyond question, and Chinese Communist Party gives the right of autonomy to Tibetan, don’t they?. Don’t only use strange so-called religious image to cheat on anyone. To enjoy the combination with Beijing peacefully is the best way to make yourself happy.

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這片原來的雜誌文章找不到。筆者拿在1951年踩砂畫見西藏噶廈的張經武來提真狠，真絕，我真佩服我當年自己。說來吐蕃也很喜歡說自己是中國的一部份，還進犯過大唐的首都，擄走不少長安城良家婦女及少女，跟大唐皇帝說是中國的正統領導過不是嗎？長安西域沐浴著太平，法國總統每每出訪中國必去思古鑑今，如今年一月的馬克宏總統，就是指一個中國的古今體現。有網友回文當然是說中共就是不對，就說所以中國和西藏是兩個國家云云：也有語法上的問題。太過口語化在經濟學人的討論區不雅觀，以後筆者就有注意了。

前幾天北京市長兼市委書記蔡奇擁呼聲指出會出任中共的統戰部長，除了去年達賴喇嘛十四世派代表在雲南省昆明談判，有可能蔡的上任代表達賴可以回國了。

附一篇8月20日刊在當期亞洲版的特別報導：

China, Tibet and the Dalai Lama

Lamas at loggerheads

Three articles look at China and religion. First, a war of attrition over Tibet; next, China v the Vatican; third, a Chinese project at the Buddha’s birthplace

Aug 20th 2011 | BEIJING | from the print edition

IT WAS never going to be easy. Installing the Chinese Communist Party’s chosen man as Tibet’s second-highest ranking religious leader has been an uphill struggle since 1995, when it declared him, at the ripe old age of six, to be the new Panchen Lama. But a recent attempt to introduce him to monastic life suggests that Tibetan resistance to China’s choice is still strong. Loyalty to the young man is brittle.

For China, this matters hugely. Tibetan Buddhism has a religious hierarchy with the Dalai Lama at the top, followed by the Panchen Lama. The Dalai Lama is traditionally involved in recognising the Panchen Lama, and the Panchen Lama is part of the process by which each new Dalai Lama is chosen. China has its eyes on a complex struggle that will play out after the death of the current 76-year-old Dalai Lama, who lives in exile in India. With the endorsement of its own Panchen Lama, China wants to choose a successor to the current Dalai Lama and seek to control him. Hence it is believed to be keeping another young man, who was the Dalai Lama’s choice as Panchen Lama 16 years ago, incommunicado in an unknown location. China fears that Tibetan exiles will appoint their own Dalai Lama and it does not want any authoritative Tibetan figure to show him support. Both China and the exiles have recently been stepping up preparations for a coming dispute.

On China’s side, this has involved an effort to burnish its Panchen Lama’s credentials by getting him some monastic training. Gyaltsen Norbu, as he is named, has spent most of his 21 years in Beijing. His outings have been few and secretive. Across Tibet, images of the Dalai Lama’s choice of Panchen Lama, Gedhun Choekyi Nyima, can sometimes be seen on furtive display in monasteries, his face frozen in time as a little boy. Chinese officials probably hoped that installing Gyaltsen Norbu in a big-name monastery might win him more supporters. With some parts of Tibet roiled by unrest—a protesting monk burned himself to death on August 15th in Daofu, a Tibetan-dominated county of Sichuan Province—this was always bound to be tricky.

The monastery they chose was Labrang in southern Gansu province, on the edge of the Tibetan plateau. It is not clear why. Historically, the Panchen Lama’s seat was Tashilhunpo Monastery in Shigatse in central Tibet. Robert Barnett of Columbia University in New York says it is possible that even at Tashilhunpo some lamas do not accept China’s choice. In 1997, Tashilhunpo’s then abbot, Chadrel Rinpoche, was sentenced to six years in prison (he has not resurfaced since) for helping the Dalai Lama make his choice of Panchen Lama. In 1998, Chinese officials tried to give their Panchen Lama a monastic start at Kumbum in Qinghai Province, a monastery that has usually acquiesced to Chinese rule. Its abbot, Arjia Rinpoche, fled to America to avoid the duty.

Labrang has no reputation for tameness. Its monks joined a wave of protests that swept Tibet and neighbouring Tibetan regions in 2008 after an outbreak of rioting in Lhasa, Tibet’s capital. In recent days, Labrang has again proved stubborn. Locals gave China’s Panchen Lama, who arrived on August 11th, nothing like the rapturous reception his predecessor, the tenth Panchen Lama, received during visits to Tibetan areas. Large numbers of police prevented any protests, and foreigners were ushered out of town. Tibetan exile groups quoted sources at Labrang saying that Gyaltsen Norbu was expected to stay for weeks or months. A local official, however, says he left on August 16th. His cool welcome, it seems, hastened him on his way.

In Dharamsala in India’s Himalayan foothills, Tibet’s government-in-exile has been busy manoeuvring, too. On August 8th it swore in a new prime minister, Lobsang Sangay. This is touted by the exiles as an historic event, with the new man taking over all the Dalai Lama’s political functions. Mr Sangay, who has never been to Tibet, struck an ambiguous tone in his inaugural speech, referring to Tibet as “occupied” but also expressing his wish for “genuine autonomy” under Chinese rule.

The Dalai Lama’s decision to give up his political role appears aimed at bolstering the post of prime minister before his death. A new Dalai Lama chosen by the exiles is likely to be a small boy who will need many years of tutelage before taking up his duties. It also presents a challenge to China, which has always refused to recognise the Dalai Lama’s political mantle. Now that he no longer has it, China has a face-saving opportunity to engage with him properly. Chinese officials have held several rounds of talks with the Dalai Lama’s representatives in recent years, the latest in January 2010, but have not moved beyond finger-wagging.

Few see any sign of change. The man likely to become China’s next president, Xi Jinping, visited Lhasa in July for official celebrations of the Communist Party’s takeover of the territory 60 years ago. He praised the fight against “separatist and sabotage activities staged by the Dalai group and foreign hostile forces”. But there have been some positive signals, too. A meeting between President Barack Obama and the Dalai Lama at the White House in July elicited the usual sharp criticism from China. But it did not derail subsequent exchanges between China and America, including a visit to Beijing this week by the vice-president, Joe Biden.

On August 13th the Dalai Lama told reporters in France that he would discuss the issue of his reincarnation at a meeting of Tibetan religious heads in September. He said that unlike China, he is in no hurry to make arrangements.

from the print edition | Asia

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給一個連結一個網友的分享：http://www.moneyq.org/forum/index.php?s=49b56ad5880e219f04a7e62372b2c72e&automodule=blog&blogid=300&showentry=113324

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「最近在回味一部有些年紀的大陸古裝連續劇 - 「大明宮詞」，戲已經漸漸到了尾聲，隻有一個心得：好戲，就是值得一再回味；好戲，即使經過歲月的洗禮，反而不減當年美，就像好酒一樣，愈沉愈香。

大明宮，始建於貞觀8年（AD 634），是唐朝首都長安城裡，3座主要宮殿中規模最大的，自唐高宗起，唐朝的帝王們大都在這裏居住和處理朝政。大明宮，作為大唐王朝的權力核心，歷時長達二百餘年。
連續劇「大明宮詞」以武則天最受寵愛的女兒太平公主為主軸，帶出了她周遭、身處於大明宮內，各式各樣形形色色的人們，對於權力與慾望交相追逐編織而成的故事。
我喜歡它的理由，在於它打破傳統上由男性主導的歷史陳述，少見地從女性角度切入，並以類似英國莎士比亞的古典文學方式包裝，搭配上絕不能錯過的葉錦添的美學設計及特別打造的配樂。整齣戲充滿詩意的氣度與層次，讓這些原本隻是歷史書上草草幾筆帶過的名字及事件，有了豐富且飽滿的生命，場景幕幕美得像幅畫，既優雅又動人，又一次，讓我墜入對大唐盛世的遙想。」

武則天(歸亞蕾)與少女時期的太平公主(周迅)

歸亞蕾的武則天，老實說有點顯老，但亞蕾姐的演技絕對是沒話說。

「我非常喜歡導演以第一人稱，而非由一個旁觀者的角度，來講述太平公主的故事。這種感覺，就如同是這個曾經集三千寵愛於一身、如今卻歷經風霜的帝國公主，垂垂老矣地坐在身旁的搖椅上，親口對我講述她所看到、所經歷的一切：大明宮的繁華與空虛、李氏家族大唐王朝的興盛、衰敗與復辟、父親高宗詳和卻又懦弱的處事態度、兄弟皇子們對於皇位的渴求與不擇手段，以及一連串即使貴為公主也無法享有的愛情，當然，更少不了她一生中最重要的人; 她的母親武則天。
身為中國歷史上唯一的女皇，武則天的故事，早就已經是史書中最精彩的一章，後世以此改編而出的小說、連續劇及電影，不知凡幾。(寫到此，不知不覺突然間冒出小時候轟動一時、由潘迎紫阿姨主演的「一代女皇武則天」，它的主題曲我到現在都還可以哼上兩句呢！)
撇開由男人主筆的歷史，對於武則天的傳統父權主義評論。在小說及戲劇的表現上，超過95%，都是在講這個出身寒微的小姑娘，如何一步一步由後宮的最底層，向上爬至一國之母，以至於皇帝寶座的過程，其中想必不乏後宮爭個你死我活的戲碼，大部份都側重於她的狠毒與城府，好一點的，則讚揚她的英明、果決、智慧及襟國不讓虛眉的勇氣。
然而卻少有人，單純地用身為女人、或母親的角度來看她。「大明宮詞」給予了她這樣的機會。
「大明宮詞」中，藉由太平公主「女兒」的眼睛，導演重新詮譯了一般世人印象中冷酷無情、為達目地不擇手段的武則天，為她批上了女人柔軟、感性的外衣，展現她不為人知的一面。身為女人，武則天也渴求被愛；身為人母，武則天也有著慈愛的容顏，時刻關心著女兒是否幸福，希望女兒可以少受點苦，這點，同普天下的母親並無二樣。
人的面貌，總是多樣而複雜的，有時候，即使是身邊最親近、在同一個屋簷下相處超過10年的人，都沒有辦法完全且透徹地了解。透過「大明宮詞」，武則天做為「人」，特別是「女人」的形象，因此而圓滿、完整。就像是把某個原本隻是「平面」的紙雕人物，變成「立體」的雕像，讓你可以從360度的各個角度來見識她的風采。
講到這，不得不大力為劇中飾演武則天的歸亞蕾拍手叫好。我雖然沒有看過太多版本的武則天，無法做太多比較，但是說句實話，「大明宮詞」中努力詮譯「女人」及「母親」版本武則天的歸亞蕾，表現還真是可圈可點，不急不徐、不慍不火、威嚴卻處處存在，活脫就是我心目中的武則天。
另外，附帶一提，飾演少年太平公主的周迅，表現地也相當好。看完之後，深感周迅的「戲精」之名，絕非浪得。可惜的是，全劇中最重要的女一號，由陳紅飾演的成年太平公主，就令人不由得為她捏把冷汗，幸好她的古裝扮相頗佳，為她加了不少分，不然的話~~~~~，唉，我隻能說，這真是本劇最大的敗筆啊。」

 
陳紅的太平公主，扮相是頗美滴，演技就有待加強了。
 

太平公主與一生的最愛 - 薛紹。即使貴為公主，太平也無法得到真愛。
 Chousen
 
和薛紹長得一模一樣的男寵張易之，為太平帶來了期待以久的愛情的滋潤。


 
「另外一個推薦的理由，在於這部戲所營造出來「大唐盛世」的歷史氛圍，簡而言之，就是三個字：有用心。具體呈現在演員的服裝、髪型、佈景及配樂的所有細節上……，而且有一個非常重要的關鍵，它是「美」的。
我想大部份喜歡歷史劇的女性朋友們，對於劇中人物服裝配件及當代文化的重視程度，往往不亞於劇情本身，許多時候甚至是被劇中角色的打扮吸引而走進戲院。
想當初，我也就是因為醉心於海報上身著古裝的伊莎貝艾珍妮那驚心動魄的美，看了法國宮廷片「瑪歌皇後」，深受劇中場景震攝，從此開始傾心於法國文化，還很笨地跳進「法文」這個泥沼中。
也因此，最令我害怕和受不了的，就是每次在電視台轉到那種「會傷了我的眼」的歷史宮闈劇。看到那些又是橡膠網子又是大紅絨布假花的往頭上亂插一通，然後再配上花花綠綠的服裝、在一個有花窗的小閣樓裡走來動去，就可以稱之為古裝劇的片子，真的很想把電視砸掉。
我沒有要求一定要花多少時間去研究當代的服裝，百分之百原樣覆製才叫「用心」。就拿「大明宮詞」中來說，其實它的服裝也不完全符合唐代的原則，但重點是它令人覺得「美」，讓人覺得「夢幻」，甚至會開始幻想化身於劇中的角色、身處於那樣的時代。
這就像是被珍藏在珠寶盒中的一塊美玉，讓你忍不住想要一直拿出來看它、親它、戴它、愛撫它。試想，如果一個飾品沒辦法讓你覺得賞心悅目，你還會想要掏腰包買下它嗎？更遑論有信心載著它出門？
我一直覺得，中國文化內涵深厚，有非常多值得眾人細細品嚐的地方，關鍵之處，在於是否能打動人心，讓他們覺得受到感動，甚至到達魂牽夢螢的境界！比起用金錢堆砌出，卻又顯得過於作做的「英雄」、「十面俚伏」、「滿城盡帶黃金甲」所呈現大而無當、華麗膚淺的東方文化，「大明宮詞」的「美」還真的會令人有種感動的滿足。」