False Alarm (February, 1985)
How the young generation of Tibetan exile differ from their elders is a subject of concern and speculation both among Tibetans, themselves, and those who have formed the habit of keeping an eye on them. Tibetan youth in general tend to regard whatever change there have been as improvement; while a fair number of elders and particularly outside observes—because of the respect and appreciation they have developed for Tibet’s ancient culture and tradition—are not so sure.
In an assessment of any such complex matter, it would be naïve to make broad generalizations based on selective observations. For instance speaking of such changes, one Indian journalist comments sadly : “Boys no longer spend all their scriptures.” It is embarrassing even to have to correct such stupid—there’s no other word for it—assumptions ; so we’ll leave it at that.
More understandable mistakes arise from such observations as that females among young Tibetans, more than makes, wear traditional dresses and, hence, are less culturally corrupt. In actual fact, this a matter of simple practically. The female Tibetan dress is—as it should be—elegant and beautiful to look at, and no more cumbersome than most other feminine garbs. Thus they wear it not only on formal occasions, but also on modern-style get-togethers and everyday life. Even many non Tibetan women like to go around dressed in them and they do look far more comfortable and becoming than, say, in India sarees. One ariline has even made it regulation uniform for its hostesses. Tibetan male attire enjoys no such universal appeal. In fact they look more than slightly out of place in any non-Tibetan setting. Add to it the discomfort they generate in inclement weather, or while travelling in modern conveyance, or when having to answer nature’s call.
If one were to judge things on the surface, a case can be made out for Tibetan girls being less culture conscious than the boys on the ground that more of the former than the latter, once they have undergone a certain amount of modern education, pretend to have absorbed so much of it that they have forgotten their native tongue. Intererestingly, such an attitude, both among boys and girls, are more prevalent among those educated in India than those in the West. It is clearly an emulation of their Indian counterparts, among whom it is definitely considered a status symbol.
The truth of the matter is that young Tibetans in exile is a motley crowd, with no dominating section of un-Tibetan character at the moment. There are those who have gone all out for anew way of life ; and then again those who have opted for cloistered life even after a period of dabbling in modern education. Most, however, primarily because of the influence of Tibetan schools, where most young Tibetan educated, are undeniably Tibetans—no matter what kind of clothes or moustache theyc hoose to wear. In Switzerland, too, which has the largest number of Tibetans after Tibet and the sub continent, the younger generation event hose adopted as children by Swiss parents and sporting Swiss surnames, are increasingly becoming aware of their cultural and political heritage and are making commendable efforts at helping their less affluent compatriots in India and Nepal. This phenomenon owes a great deal to the frequent visits there by the Dalai Lama and other exemplary teachers.
Thus, however much alarm is raised by well-meaning observers, there does not seem to be any immediate danger of Tibetan losing their culture and identity as a result of the 25 years of living in exile. If there are some changes, perphaps much of it would have been desirable even if we had not lost our country. Tibetan exile have not yet become unrecognisably assimilated in their host countries despite enjoying all the benefits of the modern world. If this trend can be maintained it is all for the good. Much better, for instance, than remaining fossilized in their mediaeval lifestyles and thus being suitable only for display in museums.
How the young generation of Tibetan exile differ from their elders is a subject of concern and speculation both among Tibetans, themselves, and those who have formed the habit of keeping an eye on them. Tibetan youth in general tend to regard whatever change there have been as improvement; while a fair number of elders and particularly outside observes—because of the respect and appreciation they have developed for Tibet’s ancient culture and tradition—are not so sure.
In an assessment of any such complex matter, it would be naïve to make broad generalizations based on selective observations. For instance speaking of such changes, one Indian journalist comments sadly : “Boys no longer spend all their scriptures.” It is embarrassing even to have to correct such stupid—there’s no other word for it—assumptions ; so we’ll leave it at that.
More understandable mistakes arise from such observations as that females among young Tibetans, more than makes, wear traditional dresses and, hence, are less culturally corrupt. In actual fact, this a matter of simple practically. The female Tibetan dress is—as it should be—elegant and beautiful to look at, and no more cumbersome than most other feminine garbs. Thus they wear it not only on formal occasions, but also on modern-style get-togethers and everyday life. Even many non Tibetan women like to go around dressed in them and they do look far more comfortable and becoming than, say, in India sarees. One ariline has even made it regulation uniform for its hostesses. Tibetan male attire enjoys no such universal appeal. In fact they look more than slightly out of place in any non-Tibetan setting. Add to it the discomfort they generate in inclement weather, or while travelling in modern conveyance, or when having to answer nature’s call.
If one were to judge things on the surface, a case can be made out for Tibetan girls being less culture conscious than the boys on the ground that more of the former than the latter, once they have undergone a certain amount of modern education, pretend to have absorbed so much of it that they have forgotten their native tongue. Intererestingly, such an attitude, both among boys and girls, are more prevalent among those educated in India than those in the West. It is clearly an emulation of their Indian counterparts, among whom it is definitely considered a status symbol.
The truth of the matter is that young Tibetans in exile is a motley crowd, with no dominating section of un-Tibetan character at the moment. There are those who have gone all out for anew way of life ; and then again those who have opted for cloistered life even after a period of dabbling in modern education. Most, however, primarily because of the influence of Tibetan schools, where most young Tibetan educated, are undeniably Tibetans—no matter what kind of clothes or moustache theyc hoose to wear. In Switzerland, too, which has the largest number of Tibetans after Tibet and the sub continent, the younger generation event hose adopted as children by Swiss parents and sporting Swiss surnames, are increasingly becoming aware of their cultural and political heritage and are making commendable efforts at helping their less affluent compatriots in India and Nepal. This phenomenon owes a great deal to the frequent visits there by the Dalai Lama and other exemplary teachers.
Thus, however much alarm is raised by well-meaning observers, there does not seem to be any immediate danger of Tibetan losing their culture and identity as a result of the 25 years of living in exile. If there are some changes, perphaps much of it would have been desirable even if we had not lost our country. Tibetan exile have not yet become unrecognisably assimilated in their host countries despite enjoying all the benefits of the modern world. If this trend can be maintained it is all for the good. Much better, for instance, than remaining fossilized in their mediaeval lifestyles and thus being suitable only for display in museums.
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