| Revision as of 22:34, 18 May 2008 edit98.240.20.14 (talk) →torture: new section← Previous edit |
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{{Old AfD multi |page=Serfdom in Tibet |date=27 May 2008 |result='''no consensus''' |date2=4 February 2024 |result2='''No consensus''' |page2=Serfdom in Tibet controversy}} |
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This article still needs editing and more information. Thanks for your input. ] (]) 19:36, 16 May 2008 (UTC) |
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:I rather see this article completely rewritten or deleted altogether. The tone reveals that the author is out to make a point about the current status of Tibet, not illuminate the history of Tibet.--] (]) 01:26, 17 May 2008 (UTC) |
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{{WikiProject China|importance=High|tibet=yes}} |
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::The author mentioned no current status of Tibet at all. It is just some history that some people choose to forget. I am glad that it is here. It does needs a bit more editing, the tone is fine. ] (]) 02:18, 17 May 2008 (UTC) |
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{{WikiProject Politics |importance=Low}} |
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And who are you? A single edit account that is three days old if I were the judge.--] (]) 04:09, 17 May 2008 (UTC) |
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{{WikiProject Human rights |importance=Low}} |
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{{WikiProject Philosophy |importance=High |ethics=yes}} |
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== Incorrect characterization of Marx's "opiate of the masses" == |
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In order to be balanced, this article needs give a more complete picture of Tibetan society. For instance, the article fails to me mention the fact that Melvyn Goldstein shows that not all serfs were destitute, but could amass considerable wealth and even own their own land. Furthermore, in the book that Charles Bell points out that slavery in the Chumpi valley, were of a comparatively mild type. Finally, I do not think Anna Louise Strong can be quoted as a scholarly and neutral authority on Tibetan society. It is up to those who want to keep the article to improve it, I will propose its deletion if nothing happens.--] (]) 14:44, 17 May 2008 (UTC) |
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:On what page did Goldstein say that, I will look into it. Anna Louise Strong's report is well known in Tibet history studies. ] (]) 15:55, 17 May 2008 (UTC) |
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On page 5 in Goldstein's ''History of Modern Tibet''. Also read his article from 1971.--] (]) 20:18, 17 May 2008 (UTC) |
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In the ] section, the text says, "Marx condemned religion as 'the opiate of the masses'". |
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== torture == |
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This is a common but incorrect interpretation of Marx's view, and this is clear if you read the quote in context over at the ] article. At the time this quote was made, the negative value judgments we have today were not attached to opium. Marx's point was not that religion was evil in and of itself, but rather that it was an attempt to adorn the chains of oppression. His point in wanting to abolish religion was not to simply force people to view their chains in the harsh light of day, but rather to encourage them to do something about their oppression instead of contenting themselves with the significantly reduced state of merely being distracted from it. |
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I know there are torture chambers used by slave owners (lamas), and there are pictures of those, I would like to see some of those. ] (]) 22:34, 18 May 2008 (UTC) |
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From the article ]: |
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:According to Howard Zinn, Marx "saw religion, not just negatively as 'the opium of the people,' but positively as the 'sigh of the oppressed creature, the heart of a heartless world, the soul of soulless conditions.' |
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This article should not repeat and reinforce this common misinterpretation. <!-- Template:Unsigned --><small class="autosigned">— Preceding ] comment added by ] (] • ]) 17:48, 26 October 2018 (UTC)</small> |
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== Bias and Propaganda == |
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I am now watching this page in order to determine whether it is displaying Chinese propaganda. There seems to be some sort of edit war being fought over this article. The majority of the article seems to be pure Chinese propaganda. However, there is a comment in the introduction of the article which indicates that the legitimacy of the claims made in this article is under dispute. ] (]) 07:28, 21 September 2019 (UTC) |
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This comment has schizophrenic vibes to it. Are you on any kind of medication? <!-- Template:Unsigned IP --><small class="autosigned">— Preceding ] comment added by ] (]) 13:38, 26 January 2021 (UTC)</small> <!--Autosigned by SineBot--> |
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== No independent research? == |
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{{Quote|It is difficult to find academic consensus on the nature of society in Tibetan history. Sources on the history of Tibet are available from both pro-Chinese and pro-Tibetan writers.}} |
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The article currently implies that all the Tibet literature should be framed as "pro-Chinese" or "pro-Tibetan", essentially denying the existence of independent reliable sources. I think this wording should be removed (it is unreferenced anyway). There are many independent sources, some of them cited in the article, and there is no support for framing them as "pro-Chinese" or "pro-Tibetan". --] (]) 08:11, 25 November 2020 (UTC) |
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== John Powers is not a neutral source == |
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so much of this article is based on the book by John Powers without any indication being made that he's a Tibetan Buddhist who supports Tibetan independence, making him an incredibly biased source. He definitely shouldn't be portrayed as some neutral overseer in the debate just because he wrote a book about the "controversy". |
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] (]) 09:39, 18 April 2022 (UTC) |
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:I've just checked. John Powers is a scholar on "Buddhism Studies" , not history. Using him as a sole source for controversial facts on history does seem dubious.] (]) 03:19, 17 August 2023 (UTC) |
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== Debate and meta-debate == |
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There is both a debate and a meta-debate about serfdom in Tibet. The first debate is about whether the Tibetan society prior to 1950s can be described as featuring serf-like characteristics. The meta-debate is about whether this is relevant for other questions - notably whether China’s takeover of Tibet in the 1950s can be justified with promoting social progress. At least two-thirds of the article is about the second question – different from what the title suggests. I propose switching the order and labeling the meta-debate clearly as such. I am not knowledgeable enough about the topic to carry out this change myself, however. ] (]) 20:11, 19 June 2024 (UTC) |
This is a common but incorrect interpretation of Marx's view, and this is clear if you read the quote in context over at the Opium of the people article. At the time this quote was made, the negative value judgments we have today were not attached to opium. Marx's point was not that religion was evil in and of itself, but rather that it was an attempt to adorn the chains of oppression. His point in wanting to abolish religion was not to simply force people to view their chains in the harsh light of day, but rather to encourage them to do something about their oppression instead of contenting themselves with the significantly reduced state of merely being distracted from it.
I am now watching this page in order to determine whether it is displaying Chinese propaganda. There seems to be some sort of edit war being fought over this article. The majority of the article seems to be pure Chinese propaganda. However, there is a comment in the introduction of the article which indicates that the legitimacy of the claims made in this article is under dispute. Jargo Nautilus (talk) 07:28, 21 September 2019 (UTC)
The article currently implies that all the Tibet literature should be framed as "pro-Chinese" or "pro-Tibetan", essentially denying the existence of independent reliable sources. I think this wording should be removed (it is unreferenced anyway). There are many independent sources, some of them cited in the article, and there is no support for framing them as "pro-Chinese" or "pro-Tibetan". --MarioGom (talk) 08:11, 25 November 2020 (UTC)
so much of this article is based on the book by John Powers without any indication being made that he's a Tibetan Buddhist who supports Tibetan independence, making him an incredibly biased source. He definitely shouldn't be portrayed as some neutral overseer in the debate just because he wrote a book about the "controversy".
There is both a debate and a meta-debate about serfdom in Tibet. The first debate is about whether the Tibetan society prior to 1950s can be described as featuring serf-like characteristics. The meta-debate is about whether this is relevant for other questions - notably whether China’s takeover of Tibet in the 1950s can be justified with promoting social progress. At least two-thirds of the article is about the second question – different from what the title suggests. I propose switching the order and labeling the meta-debate clearly as such. I am not knowledgeable enough about the topic to carry out this change myself, however. Henry Kaspar (talk) 20:11, 19 June 2024 (UTC)
