《西藏的發(fā)展與進(jìn)步》白皮書(shū)
White Paper: Development and Progress of Tibet
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調(diào)整字號(hào)大小: 
| 一、西藏發(fā)展進(jìn)步是歷史的必然 | I. The Development and Progress in Tibet Is the Inevitable Result of History |
| 當(dāng)代西藏的發(fā)展進(jìn)步，內(nèi)生于自身特殊的社會(huì)歷史邏輯，植根于中國(guó)國(guó)家的發(fā)展進(jìn)步邁向，并與世界現(xiàn)代文明發(fā)展相適應(yīng)。1959年之前，西藏的社會(huì)形態(tài)是典型的政教合一的封建農(nóng)奴制度，西藏的發(fā)展進(jìn)步正是在封建農(nóng)奴制的廢墟上發(fā)端的。 | The development and progress in modern Tibet results from the innate logic of its social and historical environment, and has its roots in China's progress in a larger context. Its development is in line with the advance of world's modern civilization. Prior to 1959, Tibet was a typical society of feudal serfdom under a theocracy, characterized by a combination of political and religious powers. The development and progress in Tibet began right from the ruins of feudal serfdom. |
| 1959年之前的西藏社會(huì) | Tibetan society prior to 1959 |
| 對(duì)1959年之前的西藏社會(huì)狀況，人們?cè)羞^(guò)許多描述，這里僅做部分節(jié)選，從中可略窺舊西藏黑暗、落后之一斑。 | There is plenty of literature describing the situation of Tibetan society before 1959. From the following excerpts one can have a glimpse at the darkness and backwardness of old Tibet. |
| 原英國(guó)《每日郵報(bào)》駐印度記者埃德蒙·坎德勒在1905年出版的《拉薩真面目》中寫道： | In his 1905 book The Unveiling of Lhasa, former British journalist in India Edmund Candler, who worked for the Daily Mail, recorded the details of the old Tibetan society: |
| 舊西藏“具有中世紀(jì)的性質(zhì)”，“實(shí)行的是封建制度”。“喇嘛是太上皇，農(nóng)奴是他們的奴隸”?！叭嗣襁€停留在中世紀(jì)的年代，不僅僅是他們的政體、宗教方面，在他們的嚴(yán)厲懲罰、巫術(shù)、靈童轉(zhuǎn)世以及要經(jīng)受烈火與沸油的折磨方面是如此，而且在他們?nèi)粘Ｉ畹乃蟹矫嬉捕疾焕狻??！安厝巳缗Ｋ岂R地勞累，而贏來(lái)的卻是為數(shù)甚微的生活必需品”。拉薩“這座城市臟得無(wú)法形容，沒(méi)有下水道，路面也沒(méi)有鋪砌石塊。沒(méi)有一棟房子看上去清潔干凈或經(jīng)常有人打掃。下雨之后，街道就成了一洼洼的死水塘，豬狗則跑到這些地方來(lái)尋找廢物渣滓”。 | Old Tibet "is governed on the feudal system. The monks are the overlords, the peasantry their serfs." "...at present, the people are medieval, not only in their system of government and their religion, their inquisition, their witchcraft, their incarnations, their ordeals by fire and boiling oil, but in every aspect of their daily life." "... he toils a lifetime to win by his own labour and in scanty measure the necessaries ..." Lhasa was "squalid and filthy beyond description, undrained and unpaved. Not a single house looked clean or cared for. The streets after rain are nothing but pools of stagnant water frequented by pigs and dogs searching for refuse." |
| 英國(guó)藏學(xué)家查爾斯·貝爾在20世紀(jì)40年代撰寫的《十三世達(dá)賴?yán)飩鳌分袑懙溃?/td> | In Portrait of A Dalai Lama: The Life and Times of the Great Thirteenth, a 1940s work by Charles Bell, the British Tibetologist made observations of the harsh punishments in Tibet: |
| “西藏的刑法是嚴(yán)厲的。除了罰款和監(jiān)禁外，鞭笞也是常事。在審判過(guò)程中，受到鞭打的不僅是被判有罪的人，而且還有被告甚至見(jiàn)證人。對(duì)嚴(yán)重違法者，既使用頸枷也使用手銬。頸枷是戴在脖子上的一塊沉重的方木塊。對(duì)殺人犯和慣偷慣盜，則使用鐵質(zhì)腳鐐。對(duì)很嚴(yán)重的罪或?qū)掖畏缸?，諸如謀殺、暴力搶劫、慣偷或嚴(yán)重的偽造罪等，則要剁手(齊手腕)，割鼻，甚至挖眼睛。而挖眼睛又多半用于某些政治上的滔天大罪。往昔那些犯有謀殺罪的人被裝進(jìn)皮口袋，縫起來(lái)，給扔進(jìn)河里”。 | "At the same time the Tibetan criminal code is drastic. In addition to fines and imprisonment, floggings are frequent, not only of people after they have been convicted of an offence, but also of accused persons, and indeed witnesses, during the course of the trial. For serious offences, use is made of the pillory as well as of the cangue, which latter is a heavy square wooden board round the neck. Iron fetters are fastened on the legs of murderers and inveterate burglars. For every serious or repeated offences, such as murder, violent robbery, repeated thefts, or serious forgery, the hand may be cut off at the wrist, the nose sliced off, or even the eyes gouged out, the last more likely for some heinous political crime. In former days those convicted of murder were put into a leather sack, which was sewn up and thrown into a river." |
| 加拿大藏學(xué)家譚·戈倫夫在1987年出版的《現(xiàn)代西藏的誕生》中寫道： | The Canadian Tibetologist A. Tom Grunfeld published The Making of Modern Tibet in 1987. In it he wrote: |
| “過(guò)去統(tǒng)治西藏的是一種異乎尋常的封建的神權(quán)政治?！饨ㄇf園主則壟斷了處理所有地方事務(wù)的權(quán)力”?！敖^大多數(shù)西藏人都是農(nóng)奴”。“農(nóng)奴被‘拴在’他們主人的手中。……他們毫無(wú)權(quán)利，即使要走進(jìn)寺院，要結(jié)婚，也要征得主人的同意。如果分屬于不同領(lǐng)主的兩個(gè)農(nóng)奴結(jié)了婚，所生男孩要?dú)w父親的領(lǐng)主；如果是女孩，要?dú)w母親的領(lǐng)主。要想離開(kāi)莊園，哪怕是一小會(huì)兒，也要得到領(lǐng)主許可才行。如果想出門遠(yuǎn)行，朝拜寺廟或想做一點(diǎn)小買賣，都需要得到領(lǐng)主的同意”?！霸谖鞑貧v史上，變換階級(jí)成分的可能性很小。對(duì)大多數(shù)農(nóng)奴來(lái)說(shuō)，他們不得不接受出生時(shí)的農(nóng)奴地位”?！皼](méi)有證據(jù)證明西藏是一個(gè)烏托邦理想的世外桃源”。 | "Tibetans were ruled by an unusual form of feudal theocracy.... The heads of the feudal estates maintained a monopoly of power over all local matters. Serfs were 'tied' to their masters.... So powerless were they that they required permission to enter a monastery and even to marry. If two serfs of different lords married, the male offspring reverted to the father's lord, while the female offspring went to the mother's. Permission to leave the estate - even for the briefest period - for such matters as family visits, pilgrimages or for some sideline trading required the consent of the lord. Historically there was very little class mobility in Tibet, and for the most part serfs were forced to accept the position they found themselves in upon birth. There is no evidence to support the images of a utopian Shangri-la." |
| 曾在1949年之前擔(dān)任過(guò)當(dāng)時(shí)中國(guó)政府蒙藏委員會(huì)駐藏辦事處官員的沈宗濂和柳陞祺在1953年出版的《西藏與西藏人》中寫道： | Two Chinese officials, Shen Zonglian and Liu Shengqi, who worked at the Chinese government's Mongolian and Tibetan Affairs Commission's Tibet office before 1949, wrote in their 1953 book Tibet and Tibetans: |
| “操縱拉薩政權(quán)的人物只來(lái)自不足一百家貴族中的上層和同等規(guī)模的僧侶集團(tuán)。在他們看來(lái)，廣大西藏人民不過(guò)是‘砍柴挑水的苦力’。這些特權(quán)人物生活在一種封閉狀態(tài)，隔絕于世界潮流之外，忽視西藏社會(huì)蘊(yùn)藏著的巨大力量，仍流連在一個(gè)僧侶、封建的獨(dú)裁統(tǒng)治的殘陽(yáng)夕照之下，他們恰恰是因?yàn)槲鞑匕傩盏臒o(wú)知和對(duì)政治的冷漠才得以存在的。但歷史必將加速前進(jìn)，這個(gè)特權(quán)階級(jí)必然在快速變革的世界中土崩瓦解”。 | "The men who have been running the Lhasa government are drawn from the top class of fewer than a hundred still flourishing noble families and an ecclesiastical hierarchy of equal size. To them the Tibetan masses are the 'hewers of wood and drawers of water.' Cut off completely from world trends and from all the dormant social forces in Tibet, and basking in the waning sunshine of a theocratic-feudalistic autocracy, this privileged class can exist only on the ignorance and political lethargy of the Tibetans. Their privileged status is bound to collapse in this fast-changing world, and the process is only going to be accelerated." |
| 幾百年來(lái)，由于保守落后的農(nóng)奴制，加之封閉的地理環(huán)境，西藏社會(huì)發(fā)展處于凝滯狀態(tài)。至20世紀(jì)中葉，在人類向現(xiàn)代文明大步前進(jìn)之際，西藏依然遠(yuǎn)遠(yuǎn)隔絕于世界潮流之外。 | For centuries Tibetan society was mired in stagnation due to its backward serfdom and the isolated geographic location of Tibet. By the middle of the 20th century, when humanity was leaping toward modern civilization, Tibet still lagged far behind the rest of the world. |
| 西藏發(fā)展進(jìn)步的歷程 | Milestones of Tibet's development and progress |
| 1949年中華人民共和國(guó)的成立，為國(guó)家的發(fā)展進(jìn)步開(kāi)辟了前所未有的空間。1951年，中央人民政府與原西藏地方政府簽訂《關(guān)于和平解放西藏辦法的協(xié)議》，西藏實(shí)現(xiàn)和平解放，從此邁上與全國(guó)人民同發(fā)展共進(jìn)步的歷史軌道。 | The founding of the People's Republic of China in 1949 opened up new prospects for the nation's development and progress on an unprecedented level. In 1951, the Central People's Government and the local Tibetan government signed the Agreement on Measures for the Peaceful Liberation of Tibet, signifying the beginning of Tibet's development and progress together with the people of the whole nation. |
| 1959年是西藏歷史發(fā)展的分水嶺。這一年，西藏地方反動(dòng)上層發(fā)動(dòng)的旨在維護(hù)封建農(nóng)奴制的武裝叛亂失敗，中央政府發(fā)布命令解散西藏地方政府，西藏各族人民發(fā)起民主改革運(yùn)動(dòng)，一舉推翻延續(xù)幾百年的政教合一的封建農(nóng)奴制度，開(kāi)啟了西藏歷史上最為廣泛、最為深刻、最具進(jìn)步意義的社會(huì)變革。民主改革，百萬(wàn)農(nóng)奴翻身解放，在西藏歷史上首次實(shí)現(xiàn)人人平等、自由的基本人權(quán)，為日后的發(fā)展進(jìn)步奠定了經(jīng)濟(jì)、政治和社會(huì)基礎(chǔ)。 | The year 1959 marked a turning point in Tibet's history. In that year the reactionary upper ruling strata of Tibet failed in an armed rebellion to perpetuate feudal serfdom, and the Central Government publicly announced the dismissal of the Tibetan local government. Meanwhile the people of all ethnic groups in Tibet launched a sweeping democratic reform to overthrow Tibet's feudal serfdom system under theocracy that had been in place for hundreds of years, ushering in a social reform that was considered the most extensive, profound and progressive in Tibetan history. The democratic reform liberated about a million serfs and slaves, and brought the basic human rights of equity and freedom to the Tibetan people for the first time in history. It laid the necessary economic, political and social foundation for the region's future development and progress. |
| 1965年，西藏自治區(qū)成立，人民代表大會(huì)制度、民族區(qū)域自治制度等在西藏最終確立，西藏社會(huì)制度實(shí)現(xiàn)了從政教合一的封建農(nóng)奴制度向人民當(dāng)家作主的社會(huì)主義制度的跨越。伴隨新型政治制度的建立和民主政治觀念的傳播，西藏百萬(wàn)農(nóng)奴和舊時(shí)封建貴族等都成為享有平等權(quán)利的現(xiàn)代公民，行使平等參與國(guó)家事務(wù)管理和自主管理本民族本地區(qū)事務(wù)的政治權(quán)利，極大調(diào)動(dòng)了人民創(chuàng)造美好生活的積極性和創(chuàng)造性。 | In 1965, the Tibet Autonomous Region was founded, and the systems of the people's congress and regional ethnic autonomy were established. These events marked the leap forward for Tibetan society from a feudal serfdom under theocracy to socialism, with the people becoming their own masters. With the establishment of the new political system and the dissemination of ideas on democratic politics, the former serfs and slaves as well as the feudal aristocrats all became modern citizens who enjoy equal rights and exercise their political rights to equally participate in the management of state affairs and the affairs of their local ethnic groups autonomously. In this way, the Tibetan people were greatly motivated to use their enthusiasm and creativity to build a better future. |
| 1978年以后，西藏和全國(guó)一道進(jìn)入改革開(kāi)放和現(xiàn)代化建設(shè)新時(shí)期，經(jīng)濟(jì)社會(huì)發(fā)展呈現(xiàn)新局面。中央政府提出加快西藏發(fā)展、在中國(guó)四個(gè)現(xiàn)代化建設(shè)中走進(jìn)前列的目標(biāo)，并根據(jù)西藏實(shí)際，制定了新時(shí)期西藏工作的指導(dǎo)思想和特殊優(yōu)惠政策，大力支援西藏建設(shè)，有力推進(jìn)了西藏的發(fā)展進(jìn)步。 | At the end of 1978, Tibet initiated the reform and opening-up drive toward modernization along with the rest of the country, ushering in a new stage of economic and social development. The Central Government set lofty goals for Tibet, striving to quicken its development and advancing it to the front row of the "four modernizations." In light of the local conditions, the government decided on guiding principles for the work in Tibet in the new era and issued favorable policies for Tibet's development. These moves vigorously contributed to the development and progress in Tibet. |
| 進(jìn)入21世紀(jì)，西藏的發(fā)展進(jìn)步駛?cè)霘v史快車道。2010年1月，中央召開(kāi)第五次西藏工作座談會(huì)，會(huì)議提出西藏下一步發(fā)展的目標(biāo)，即到2015年，保持經(jīng)濟(jì)跨越式發(fā)展勢(shì)頭，農(nóng)牧民人均純收入與全國(guó)平均水平的差距顯著縮小，基本公共服務(wù)能力顯著提高，生態(tài)環(huán)境進(jìn)一步改善，基礎(chǔ)設(shè)施建設(shè)取得重大進(jìn)展，各民族團(tuán)結(jié)和諧，社會(huì)持續(xù)穩(wěn)定，全面建設(shè)小康社會(huì)的基礎(chǔ)更加扎實(shí)；到2020年，農(nóng)牧民人均純收入接近全國(guó)平均水平，人民生活水平全面提升，基本公共服務(wù)能力接近全國(guó)平均水平，基礎(chǔ)設(shè)施條件全面改善，生態(tài)安全屏障建設(shè)取得明顯成效，自我發(fā)展能力明顯增強(qiáng)，社會(huì)更加和諧穩(wěn)定，確保實(shí)現(xiàn)全面建設(shè)小康社會(huì)的奮斗目標(biāo)。西藏迎來(lái)更美好的發(fā)展前景。 | In the 21st century, Tibet has entered the fast lane of development. At the Fifth Symposium on Work in Tibet held in January 2010, the Central Authorities set the goals for Tibet's development in the next stage. The objectives for 2015 are to maintain the pace of leapfrog economic development, significantly narrow the gap between the per capita net income of farmers and herdsmen in Tibet and the national average, significantly increase Tibet's ability to provide public services, further improve the ecosystem, greatly develop Tibet's infrastructure, achieve unity and harmony among all ethnic groups, maintain social stability, and make a more solid foundation for building a moderately prosperous society in all respects. The objectives set for 2020 are to raise the per capita net income of farmers and herdsmen in Tibet so that it will be close to the national average, comprehensively raise the living standards of the people, improve its basic public services to approach the national average level, comprehensively improve infrastructure conditions, achieve significant results in creating an ecological security screen, greatly increase Tibet's capabilities for self-development, make Tibetan society more harmonious and stable, and ensure that a moderately prosperous society in all respects is established. With these goals achieved, better prospects for development will emerge in Tibet. |
| 西藏發(fā)展進(jìn)步是人類正義的勝利 | Development and progress in Tibet is the victory of human justice |
| ——西藏的發(fā)展進(jìn)步符合人類社會(huì)的發(fā)展規(guī)律。由傳統(tǒng)的農(nóng)牧業(yè)經(jīng)濟(jì)到現(xiàn)代市場(chǎng)經(jīng)濟(jì)，由政教合一到政教分離，由專制到民主，由迷信到科學(xué)，由封閉到開(kāi)放，是人類社會(huì)普遍的發(fā)展規(guī)律。西藏60多年的發(fā)展正是遵循了這個(gè)規(guī)律和總趨勢(shì)。目前，盡管西藏的總體發(fā)展水平與全國(guó)其他省區(qū)市還有一定差距，但已經(jīng)拉近了距離，大體上實(shí)現(xiàn)了同步發(fā)展。從人類大歷史的角度觀察，西藏在短短幾十年時(shí)間里由封建農(nóng)奴制社會(huì)一躍跨入現(xiàn)代文明社會(huì)，創(chuàng)造了一個(gè)地區(qū)現(xiàn)代化發(fā)展的典范。 | - The development and progress of Tibet is in accordance with the rules for the development of human society. From traditional agriculture and animal husbandry to a modern market economy, from the integration of political and religious powers to their separation, from autocracy to democracy, superstition to science, and isolation to openness - these are the generic laws for the development of human society. Over the past 60 years of its development, Tibet has unfailingly followed these rules and the general trend. Today, despite the existing gaps in the level of development between Tibet and other provinces, autonomous regions and municipalities in China, Tibet has narrowed the distance and basically realized synchronized growth with the rest of the country. Observed from the macro perspective of human history, Tibet has leapt from a feudal serfdom society into one with a modern civilization within a matter of only a few decades, creating an outstanding example of regional modernization. |
| ——西藏的發(fā)展進(jìn)步是中國(guó)發(fā)展進(jìn)步的必然結(jié)果。西藏的命運(yùn)始終與祖國(guó)的命運(yùn)緊密相連。近代以后，中國(guó)社會(huì)面臨整體性的現(xiàn)代化轉(zhuǎn)型，西藏作為中國(guó)不可分割的一部分，同樣遵循中國(guó)社會(huì)變革的大邏輯。在西藏和平解放過(guò)程中，中國(guó)共產(chǎn)黨領(lǐng)導(dǎo)人毛澤東即提出把舊西藏“改造為人民民主的西藏”的重大命題。60多年來(lái)，西藏發(fā)生的前所未有的深刻變化，正是在全國(guó)政治制度、經(jīng)濟(jì)制度、社會(huì)制度、文化制度等建立和發(fā)展的大背景下實(shí)現(xiàn)的。 | - The development and progress of Tibet is inevitably connected with the overall development and progress of China. The fate of Tibet has always been closely linked to the fate of China. Since the advent of modern times, Chinese society has been challenged by the daunting task of comprehensive transition to modernization. Tibet, as an inalienable part of China, also follows the general logic of social reform in the country. During the process of peaceful liberation of Tibet, Mao Zedong, leader of the Communist Party of China, set the course for transforming old Tibet into a "people's democratic Tibet." The profound and unprecedented changes in Tibet over the past 60 years have been consequently realized through the establishment and progress of the political, economic, social and cultural systems of the nation as a whole. |
| ——西藏的發(fā)展進(jìn)步符合西藏各族人民的根本利益。西藏的發(fā)展進(jìn)步是西藏人民的事業(yè)。60多年來(lái)，西藏的發(fā)展進(jìn)步始終以人民根本利益為依歸，表現(xiàn)為社會(huì)的發(fā)展進(jìn)步與個(gè)人的發(fā)展完善的內(nèi)在統(tǒng)一，通過(guò)推動(dòng)社會(huì)發(fā)展進(jìn)步不斷創(chuàng)造更加豐富的社會(huì)財(cái)富，努力滿足人民日益增長(zhǎng)的物質(zhì)和精神文化需要。西藏的發(fā)展進(jìn)步實(shí)質(zhì)是人的發(fā)展和人民主體性的實(shí)現(xiàn)，是尊重和保障人權(quán)的一次偉大實(shí)踐。西藏的發(fā)展表現(xiàn)為人民不斷獲得自由和解放的過(guò)程，表現(xiàn)為從以神為本到以人為本的轉(zhuǎn)變，是人民擺脫宗教神權(quán)奴役、追求做人尊嚴(yán)和價(jià)值的勝利。西藏人民是西藏發(fā)展進(jìn)步的最大受益者。 | - The development and progress of Tibet serves the fundamental interests of the people of all ethnic groups in Tibet. The development and progress of Tibet is the cause of the Tibetan people. In the past six decades, the development and progress of Tibet has always centered around the people's fundamental interests. In Tibet the self-improvement of individuals is consistent with the progress of society, with which more social wealth is created and thus meets the ever-growing material and cultural needs of the people. Essentially, the development and progress of Tibet reflects man's development and the realization of the people's principal position. It is a great practice for respecting and guaranteeing human rights. The development of Tibet has been a process in which people are gaining more and more freedom on the road to liberation, as well as the transformation from "deity first" to "people first." It marks the victory of the Tibetan people over the shackles of theocracy, and honors their pursuit of dignity and personal value. It is the Tibetan people who have benefited most from Tibet's development and progress. |
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