Tibet's Path of Development Is Driven by an Irresistible Historical Tide | | 西藏白皮书：西藏发展道路的历史选择 |
| (April 2015) | | （2015年4月） |
| The State Council Information Office of the People's Republic of China | | 中华人民共和国国务院新闻办公室 |
| | |
| Contents | | 目录 |
| Foreword | | 前言 |
| I. The End of the Old System Was a Historical Inevitability | | 一、旧制度必然退出西藏历史舞台 |
| II. New Tibet Follows a Sound Path of Development | | 二、新西藏走上了一条正确发展道路 |
| III. The Essential Intent of the "Middle Way" Is to Split China | | 三、“中间道路”的实质是分裂中国 |
| IV. A Veneer of Peace and Non-violence | | 四、“和平”、“非暴力”的假象 |
| V. The Central Government's Policy towards the 14th Dalai Lama | | 五、中央政府对十四世达赖的政策 |
| Conclusion | | 结束语 |
| Foreword | | 前言 |
| The People's Republic of China is a united multi-ethnic country created through the joined efforts of the peoples of all the ethnic groups in China. Over the long course of history, these ethnic groups have grown into a single community that responds to each and every challenge under the single name of the Chinese nation. Tibet has been a part of China's territory since ancient times, and the Tibetans have been one communal member of the Chinese nation. The destiny of Tibet has always been closely connected with the destiny of the great motherland and the Chinese nation. | | 中华人民共和国是中国各族人民共同缔造的统一的多民族国家。在长期的历史发展中，中国各民族形成了休戚与共的中华民族命运共同体。西藏自古是中国的一部分，藏族是中华民族命运共同体的一员。西藏的命运始终与伟大祖国和中华民族的命运紧密相连。 |
| Down through the ages, the Tibetan people have created a brilliant history and culture, and contributed to the enrichment and development of Chinese overall history and culture. However, the social system of Tibet remained one of theocratic feudal serfdom until the mid-20th century, with an economy that was extremely underdeveloped, and a society that was conservative, closed and backward. | | 历史上，藏族人民创造了辉煌的历史和文化，为丰富和发展中国历史、中华文化作出了贡献。但是，直到20世纪中期，西藏仍处于政教合一的封建农奴制统治之下，生产力水平极其低下，社会保守封闭、衰败落后。 |
| Tibet first began to embrace modern civilization only after the People's Republic was founded in 1949. Having going through such important phases as peaceful liberation, democratic reform, establishment of the Tibet Autonomous Region, and introduction of reform and opening up, Tibet has not only established a new social system, but also witnessed great historical leap forward in its economy and embarked on the path of socialism with Chinese characteristics. | | 西藏真正步入现代文明始于1949年中华人民共和国成立后。历经和平解放、民主改革、自治区成立、改革开放等重要发展阶段，西藏不仅建立起全新的社会制度，而且实现了经济社会发展的历史性跨越，走上了中国特色社会主义道路。 |
| Tibet's continual progress on its present path of development is one of the objective requirements of modern civilization. It accords with the progressive trend of human society, the prevailing conditions and the current reality in China, and the fundamental interests of all ethnic groups in Tibet. While following this path, the people of the numerous ethnic groups in Tibet have become masters of their country and their society, and critically, masters of their own destiny. Along the way, Tibet has been transformed from a poor and backward society to one that is advanced in both economy and culture. Along the way, the people of Tibet have found harmony and the means of working together with the people of other parts of China to create a better and happier life. And along the way, Tibet has opened to the rest of the world and begun to absorb the outstanding achievements of human civilization. | | 西藏走上今天的发展道路，是现代文明发展的客观要求，顺应了人类社会进步潮流，符合中国国情和发展实际，符合西藏各族人民的根本利益。在这条道路上，西藏各族人民当家作主，成为国家、社会和自己命运的主人；西藏实现了由贫穷落后向富裕文明的跨越，以崭新姿态呈现在世人面前；西藏各族人民与全国人民和睦相处、和衷共济，共同创造幸福美好新生活；西藏以开放的姿态面向世界，积极吸纳人类文明优秀成果。 |
| Tibet's tremendous progress in its development serves as eloquent evidence that the path it is now following is the correct one. However, there is a party who cluster around the 14th Dalai Lama, representatives of the remnants of the feudal serf owners who have long lived in exile, driven by a political goal of "Tibetan independence" and a sentimental attachment to the old theocratic feudal serfdom. In recent years, having seen the failure of their attempts to instigate violence in support of their cause, they have turned to preaching a "middle way." This "middle way" purports to advocate "compromise," "concession," "peace" and "non-violence"; in reality it negates the sound path of development that Tibet has followed since the founding of the People's Republic, and attempts to create a "state within a state" on Chinese territory, to be ruled by the 14th Dalai Lama and his supporters, as an interim step towards the ultimate goal of full independence. | | 西藏发展进步所取得的巨大成就，充分说明西藏走上的发展道路是正确的。但是，长期流亡海外、代表封建农奴主阶级残余势力的十四世达赖集团，出于“西藏独立”的政治目的和对旧西藏政教合一的封建农奴制的眷恋，在长期推行暴力“藏独”路线遭受失败后，这些年又大肆鼓吹“中间道路”。“中间道路”貌似“妥协”、“折衷”、“和平”、“非暴力”，实则否定新中国成立以来西藏走上的正确发展道路，企图在中国领土上建立由十四世达赖集团统治的“国中之国”，分步达到实现“西藏独立”的目的。 |
| I. The End of the Old System Was a Historical Inevitability | | 一、旧制度必然退出西藏历史舞台 |
| In the 1950s, when slavery and serfdom had long since been abandoned by modern civilization, Tibet still remained a society of theocratic feudal serfdom. This system trampled on human dignity, infringed upon human rights, and impeded development in Tibet, all of which went completely against the progressive trend in China and the rest of the world. | | 20世纪50年代，当奴隶制、农奴制、黑奴制已为现代文明所彻底唾弃之时，西藏社会依然处于政教合一的封建农奴制统治之下。政教合一的封建农奴制粗暴践踏人类尊严，严重侵犯基本人权，根本阻碍西藏社会发展，完全背离中国和世界进步潮流。 |
| - Political and religious powers combined, with absolute supremacy held by religious power - a typical manifestation of theocracy | | --政教合一，神权至上，神权政治的典型代表 |
| In old Tibet, religious power enjoyed absolute supremacy. Religious power prevailed over political power while the latter protected the former. The two combined to defend the interests of the three major stakeholders: local officials, aristocrats and higher-ranking lamas in the monasteries. Before Democratic Reform in 1959, there were 2,676 monasteries and almost 115,000 Buddhist monks and their acolytes in Tibet. Active monks accounted for one quarter of the local male population, a total that far exceeded the proportion of clergy in Medieval Europe, and was highly unusual throughout the world. | | 在旧西藏，神权至上，政权庇护神权，神权控制政权，神权与政权融为一体，共同维护官家、贵族和寺院上层僧侣三大封建领主的统治。据统计，1959年民主改革前，西藏共有寺庙2676座，僧众114925人。僧众人数约占男性人口的四分之一，其比例远超欧洲中世纪神职人员，世所罕见。 |
| In this theocratic society religion had been distorted by feudal serfdom, and monasteries were no longer places of purity to study Buddhism and worship the Buddha, but fortresses from which the local rulers organized religious activities, exercised administration and exploitation, built up their armed forces, and passed judicial adjudication. Some monasteries even had private jails, with instruments of torture used for eye gouging and hamstringing, in addition to handcuffs, chains and clubs. A letter from the Tibetan local government department to the head of a Rabden (a theocratic and administrative organization at a lower level) in the early 1950s contains instructions in relation to the celebration of the 14th Dalai Lama's birthday, which said that all the staff of Lower Tantric College would chant the sutra on the occasion, and "during the service, food will be offered to the hungry ghosts, for which a corpus of fresh intestines, two skulls, some mixed blood and a whole human skin are urgently needed. Please have these delivered without delay." Among the three major stakeholders, the upper-ranking lamas were the biggest money-lenders, controlling 80 percent of all loans. | | 在神权政治下，宗教被封建农奴制玷污，寺庙并非单纯的潜心礼佛的清净之地，而是集开展宗教活动、控制一方政权、实施经济剥削、囤积武装力量、进行司法审判等功能为一体的统治堡垒。有的寺庙内部私设公堂，不仅有手铐、脚镣、棍棒，还有用来剜目、抽筋的残酷刑具，惩罚农奴手段极其残忍。现存的20世纪50年代初西藏地方政府有关部门致热布典头目的一封信内记载，一次，为了给十四世达赖念经祝寿，下密院全体人员需要念忿怒十五施食回遮法，“为切实完成此次佛事，需于当日抛食，急需湿肠一副、头颅两个、多种血、人皮一整张，望立即送来”。寺庙领主在三大领主中放债最多，约占总额的80%。 |
| Since a large proportion of the population were not engaged in economic activity and reproduction, but were used as tools of oppression by the religious power, there was an acute shortage of social resources, and demographic growth had remained stagnant for a long period of time. According to "Tibet" from Annals of Military Events in Qing Dynasty written by Wei Yuan (1794-1851) in the mid-19th century, the Department of Minorities Affairs in 1737 (the second year of Qing Emperor Qianlong's reign) produced a report on the areas under the jurisdiction of the Dalai Lama and the Panchen Erdeni, which found that there were more than 316,200 lamas in Tibet, from a regional population (excluding present-day Qamdo) of only 1.09 million. By the early 1950s, the local population still stood around 1 million, having seen hardly any increase in 200 years. | | 由于大量人口不从事生育和生产，并且成为神权政治压榨的工具，导致社会资源严重匮乏，人口增长长期停滞。据19世纪中期成书的《圣武记·西藏后记》记载，清乾隆二年（1737年）理藩院汇造西藏达赖、班禅所辖地区，共有喇嘛31.62万人以上，而当时西藏（不含今昌都地区）共有人口约109万。到20世纪50年代初，西藏人口依然徘徊在100多万，200多年间几乎没有增长。 |
| Using religion to maintain a tight control over society was a prominent feature of theocracy. Li Youyi, an official stationed in Lhasa by the Commission for Mongolian and Tibetan Affairs of the Nationalist Government, and a Tibetologist who worked in Tibet in the 1940s, lamented the fact in his essay "Tibet, the mysterious and the un-mysterious": "Why didn't the serfs rise up and rebel against such cruel oppression and exploitation in Tibet? I asked them this question, and was shocked by their answer. They said, 'This is the result of karma.' They believed they had done evil in a previous life, and had to suffer in this life in order to wash away their previous sins and reincarnate into a better next life. This was what the lamas preached to them, and what they firmly believed." In the words of Li Youyi, it was such thought control that made the serfs "willing to toil all their life to accumulate merits for the future, and when the aristocrats whipped them, they thought it was helping them wash away their sins." | | 利用宗教加强对社会的控制，是神权政治的突出特点。原国民政府蒙藏委员会驻拉萨办事处官员、20世纪40年代在西藏工作的著名藏学家李有义在回忆文章《西藏，神秘的和不再神秘的》中感叹道：“西藏的农奴遭受着如此残酷的剥削和压迫，他们为什么不起来反抗呢？我也向农奴问过这个问题。不料他们的答复却是‘第，赖哉'，意为这是业果。他们相信今世受苦是前世造了孽，今世受苦才能洗净罪孽，下世就能转生到更好的境界。这就是喇嘛对他们的教导，而藏民是坚信不疑的。”在李有义看来，正是这种思想控制，使“农奴一生一世都是为未来积累功德，贵族用鞭子抽他们，他们还以为是在为他们洗罪呢！” |
| Charles Bell, a Briton who lived in Tibet, wrote in his book Portrait of a Dalai Lama: The Life and Times of the Great Thirteenth, "Does it not matter to you whether you are reborn as a human being or as a pig? The Dalai Lama can help to ensure that you will be reborn as a human being in a high position, or, better still, as a monk or nun in a country where Buddhism flourishes." He firmly believed that the lamas had used spiritual terrorism to maintain their influence and to hold the power in their hands. | | 亲历西藏的英国人查尔斯·贝尔在《十三世达赖喇嘛传》中说：“你下一辈子是人还是猪，难道对你没什么关系吗？达赖喇嘛能保你投胎成人，当大官，或者更好一些--在一个佛教兴盛的国度里当大喇嘛。”他进而指出：“毫无疑问，喇嘛采用了精神恐怖手法以维持他们的影响和将政权继续控制在他们手中。” |
| - Rigid hierarchy and trampling on human rights - the last fortress of feudal serfdom in the East | | --等级森严，践踏人权，封建农奴制在东方的最后堡垒 |
| Feudal serfdom dominated Tibet until 1959. The French traveler Alexandra David-Neel visited Tibet and its surrounding areas five times between 1916 and 1924. In 1953, she published Le vieux Tibet face a la Chine nouvelle, in which she described Tibet's serfdom as follows: In Tibet, all the peasants spent their whole lives as debt-laden serfs, and hardly any one of them could be found to have paid off their debts... To survive, the serfs had to borrow money, grain and cattle, and pay high rates of interest. But their harvests were never enough to cover their swelling interest... They had no other option but to borrow again, borrow grains and seeds... So on and so forth, year in and year out, the cycle continued on and on. They would be burdened with debts until the day they died, debts which would be passed on to their sons. From the day they started to toil in the fields, the poor boys would be oppressed by these ancestral debts, of whose origins he knew nothing... The poor could do nothing but toil indefinitely on the barren land, deprived of all freedom as human beings, and becoming poorer with every year that passed. | | 1959年以前的西藏，仍然保留着封建农奴制。法国旅行家亚历山大·大卫·妮尔1916－1924年间曾先后5次到西藏及其周边地区考察。1953年，她出版了《古老的西藏面对新生的中国》，对旧西藏的农奴制有过这样的描述：“在西藏，所有农民都是终身负债的农奴，在他们中间很难找到一个已经还清了债务的人。”“为了维系生活，农奴不得不借钱、借粮、借牲畜，支付高额利息。然而，来年的收获永远还不完膨胀的利息。”“在毫无办法的情况下，他们只好再借，借口粮，借种子。……如此下去，年复一年，永无完结，直到临死的时候也不能从债务中解脱出来，而这些债务就落到了他儿子的身上，可怜的儿子从刚一开始种田生涯起，就受到这些祖传的债务的压榨，而这些债的起源早已是遥远的过去的事了，他根本不知道这从什么时候说起。”“这些可怜的人们只能永远待在他们贫穷的土地上。他们完全失去了一切人的自由，一年更比一年穷。” |
| Under the feudal serfdom, there was a rigid hierarchy. The 13-Article Code and the 16-Article Code, which had been practiced for centuries in Tibet, divided people into three classes and nine ranks, enshrining the rigid hierarchy in law. According to these documents, there were three classes by blood and position, each class was further divided into three ranks... As people were divided into different classes and ranks, the value of a life correspondingly differed... The bodies of people of the highest rank of the upper class were literally worth their weight in gold, while the lives of people of the lowest rank of the lower class were only worth a straw rope. | | 在封建农奴制下，人被划分为等级。在旧西藏通行了数百年的《十三法典》和《十六法典》，明确将人分成三等九级，将森严的等级制度法律化。法典规定：“人分上中下三等，每一等人又分上中下三级。此上中下三等，系就其血统贵贱职位高低而定”，“人有等级之分，因此命价也有高低”，“上等上级人命价为与尸体等重的黄金”，“下等下级人命价为一根草绳”。 |
| This backward social structure led to a chasm of wealth in old Tibet. By the late 1950s, the three major stakeholders and their agents, who made up less than 5 percent of the population, owned almost all of the land, pastures, forests, mountains, rivers and flood plains, and most of the livestock. Before Democratic Reform in 1959, there were 197 hereditary aristocratic families, including 25 major ones, the top seven or eight of whom each possessed dozens of manors and over 1,000 hectares of land. The family of the 14th Dalai Lama owned 27 manors, 30 pastures, and over 6,000 serfs. The Dalai Lama alone had 160,000 taels (one tael = 30 grams) of gold, 95 million taels of silver, over 20,000 pieces of jewelry and jade ware, and more than 10,000 pieces of silk clothing and rare furs. Meanwhile the serfs and slaves, who accounted for 95 percent of the population, had nothing and lived a miserable life with no human rights at all. As a Tibetan proverb goes, "Life given by parents, body controlled by officials. Though they have life and body, they are not masters of their own." | | 落后的封建农奴制以及政教合一的神权政治，使旧西藏成为一个贫富分化极其悬殊的社会。至20世纪50年代末，占西藏人口不足5%的三大领主及其代理人几乎占有西藏全部耕地、牧场、森林、山川、河流、河滩以及大部分牲畜。据统计，1959年民主改革前，西藏有世袭贵族197家，大贵族25家，其中居前的七八家贵族，每家占有几十个庄园，几万克土地（15克相当于1公顷）。十四世达赖家族占有27座庄园、30个牧场，拥有农牧奴6000多人。十四世达赖本人手上有黄金16万两，白银9500万两，珍宝玉器2万多件，有各种绸缎、珍贵裘皮衣服1万多件。而占西藏人口95%的农奴和奴隶，则一无所有，处境悲惨，毫无人权可言。对这些人，西藏有民谚称：“生命虽由父母所生，身体却为官家占有。纵有生命和身体，却没有做主的权利。” |
| - Closed, backward and isolated from modern civilization - bearing no resemblance to the "Shangri-la" fantasy | | --封闭落后，远离现代文明，绝非想象中的“香格里拉” |
| In the 1930s, British novelist James Hilton in his Lost Horizon depicted an earthly paradise, which he called "Shangri-la." Since then, many have dreamed of searching for this fictional place, and some have even taken Tibet as the prototype. But "Shangri-la" was no more than a fantasy, and there was nothing at all in old Tibet that corresponded to the Utopian images of "Shangri-la." | | 20世纪30年代，英国作家詹姆斯·希尔顿在《消失的地平线》一书中，描绘了梦幻般美妙绝伦的人间乐土--“香格里拉”。此后，追寻“香格里拉”成为许多人的梦想，有人甚至把西藏视为“香格里拉”的原生地。然而，这只是人们的善良愿望，旧西藏根本不存在“香格里拉”。 |
| The backwardness of old Tibet can be seen from the following facts: Until its peaceful liberation in 1951, Tibet did not have a single school in the modern sense; its illiteracy rate was as high as 95 percent among the young and the middle-aged; there was no modern medical service, and praying to the Buddha for succor was the main resort for most people if they fell ill; their average life expectancy was 35.5 years; there was not a single standard highway, and all goods and mail had to be delivered by man and beast of burden; and the region's single hydropower station, with a generating capacity of 125 kw, served only the 14th Dalai Lama and a few other privileged people. | | 旧西藏的落后从以下情况可略窥一斑：直至1951年和平解放时，西藏没有一所近代意义上的学校，青壮年文盲率高达95%；没有现代医疗，求神拜佛是大部分人医治疾病的主要办法，人均寿命只有35.5岁；没有一条正规公路，货物运输、邮件传递全靠人背畜驮；仅有一座125千瓦的小电站，且只供十四世达赖及少数特权者使用。 |
| Those who had visited Tibet in person, whether Chinese or foreign, were all struck by how backward the place was, and many of them have left factual records. Li Youyi recalled, after a field survey of a couple of months in Tibet in 1945, "What I saw on my 1,700-mile journey along the mid-lower reaches of the Yarlung Zangbo was a state of complete decay. Every day I would pass by a number of abandoned houses, and expanses of barren fields with no one tending to them. I saw more than 100 such 'ghost towns'... I set out in the season of autumn harvest. At this time of the year, you would expect to see the joy of harvest on the faces of peasants, even in backward inland areas. But in rural Tibet in 1945, I saw no sign of any happy face. What I saw was the nobility and their rent collectors whipping and yelling at the serfs; what I heard was the weeping and moaning of their victims." | | 亲历旧西藏的中外人士无不被其落后的社会场景所触动，并留下许多身临其境的描述。1945年，李有义在西藏实地考察数月后观察道：“在沿着雅鲁藏布江中下游约1700多英里的旅程中，我所看到的是一派衰败的景象。在每天的旅程中都能看到几处人去楼空的废墟，垄亩痕迹依稀可辨，人烟却已杳杳。我所经过的这种‘鬼镇'何止百处……我出发考察时正是秋收季节。这个季节就是在内地比较落后的农村里，你也可以在农民的脸上看到收获的喜悦。但是在1945年的西藏农村，我却不曾看到一副喜悦的面孔。我所看到的是贵族和‘差领巴'（收租人）对农奴的怒吼和鞭打，我所听到的是农奴的哭泣和叹息声。” |
| In his 1905 book The Unveiling of Lhasa, Edmund Candler, the former British journalist in India working for Daily Mail, recorded details of the old Tibetan society: 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." | | 原英国《每日邮报》驻印度记者埃德蒙·坎德勒在1905年出版的《拉萨真面目》中也写道：拉萨“这座城市脏得无法形容，没有下水道，路面也没有铺砌石块。没有一栋房子清洁干净或经常有人打扫。下雨之后，街道就成了一洼洼的死水塘，猪狗则跑到这些地方来寻找废物渣滓”。 |
| In the memory of Dortar, who once served as director of the Radio and Television Department of Tibet Autonomous Region, "When I came to Lhasa in 1951, I was shocked at the shabby and poor conditions. With the exception of the Barkhor near the Jokhang Temple, there was hardly a decent street in town. No public facilities, no streetlights, no water supply and no drainage. What I often did see were the corpses of those frozen to death, in addition to beggars, prisoners and packs of dogs. To the west of the Jokhang was a colony of beggars, and there was another near the Romache. The beggars numbered as many as three to four thousand, or one-tenth of Lhasa's total population." | | 曾任西藏自治区广电厅厅长的杜泰（藏族）回忆说：“当1951年我来到拉萨的时候，这座城市的贫困和破败确实也出乎我的意料。那时候，拉萨除了大昭寺周围的八廓街，几乎没有一条像样的街道，也没有任何公共服务设施，没有路灯，没有供水和排水设备。街头经常看到冻饿而死的人的尸体，还有乞丐、囚犯和成群的狗。大昭寺西面是叫‘鲁布邦仓'的乞丐村，小昭寺周围也是乞丐聚合地。当时乞丐竟有三四千之多，占城市人口的十分之一强。” |
| In a telegraph to the Gaxag (Tibetan name of the local government of Tibet) in 1950, Ngapoi Ngawang Jigme, then a local government Galoin (minister) and later vice chairman of the Standing Committee of the National People's Congress of China, reported on the conditions in Qamdo: "The people live in dire poverty in this time of turmoil. In some counties roasted barley is to be found in only seven or eight households, and all the rest have to rely on turnips. It is terribly bleak, with hordes of beggars." | | 1950年，原西藏地方政府噶伦、后来担任过中国全国人大常委会副委员长的阿沛·阿旺晋美向噶厦发电反映昌都地区情况时说：“因时世混浊，民不堪命，这里有的宗（相当县）内仅有七、八户还有糌粑，其余全以食元根（即蔓菁）为生，乞丐成群，景象凄凉。” |
| Extensive documentation confirms that the old system in Tibet was doomed by the mid-1950s. Ngapoi Ngawang Jigme recalled: "In the 1940s, I talked more than once with close friends about the crisis of the old society (system) in Tibet. Everyone believed that, if Tibet continued like this, the serfs would all die out in no time, and the nobles would find no escape. Then the whole of Tibet would perish." | | 大量事实证明，到20世纪中叶，西藏的旧制度已经走到了尽头。阿沛·阿旺晋美曾回忆说：“记得在40年代，我同一些知心朋友曾多次交谈过西藏旧社会（制度）的危机，大家均认为照老样子下去，用不了多久，农奴死光了，贵族也活不成，整个社会就将毁灭。” |
By the 1950s, political and religious powers had been separated in most countries and regions throughout the world. But a backward system of theocracy was still practiced in Tibet, hindering the progress of Tibetan society and isolating the region from modern civilization.
Starting in the 19th century, a worldwide campaign to eliminate slavery had spread over many countries and regions. Britain, Russia and the United States were among them. In 1807, the British Parliament adopted an act that forbade British ships to engage in the slave trade. In 1861, the Russian tsar Alexander II formally approved a decree and announcement to eliminate slavery. The following year, US President Lincoln published his Emancipation Proclamation, and in 1865 the US Congress adopted the 13th Amendment to the US Constitution, formally marking the end of slavery. In 1948, the UN Assembly adopted the Universal Declaration of Human Rights, which stipulates that no one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.
However, in the mid-20th century, when serfdom had nearly disappeared throughout the world, the largest fortress of serfdom was still deep-rooted in China's Tibet. This not only hindered China's social progress, but also represented an affront to human civilization, conscience and dignity. | | 20世纪50年代，世界上大多数国家和地区已实现了政教分离，此时的西藏仍然实行着这种落后的制度，严重阻碍着西藏社会的发展进步，使西藏与现代文明渐行渐远。19世纪后，世界许多国家和地区掀起废奴运动，英国、俄国、美国等国纷纷废除奴隶制度。1807年，英国议会通过法令禁止本国船只参与奴隶贩运交易。1861年，俄国皇帝亚历山大二世正式批准了废除农奴制度的“法令”和“宣言”。1862年美国总统林肯发表《解放黑人奴隶宣言》，1865年美国国会通过《宪法第13条修正案》，正式废除奴隶制。1948年，联合国大会通过的《世界人权宣言》规定：任何人不得使为奴隶或奴役；一切形式的奴隶制度和奴隶买卖，均应予以禁止。在农奴制近乎绝迹的20世纪中叶，世界上最大的农奴制堡垒依然盘踞在中国的西藏，这不仅阻碍着中国社会发展进步，也是对人类文明、良知和尊严的羞辱。 |
After the People's Republic of China was founded and along with the progress in Chinese society, the old systems in Tibet were completely eradicated around the late 1950s and early 1960s. However, the 14th Dalai Lama and his followers have acted against this historical trend. Instead of acknowledging the ruthlessness and cruelty of theocratic rule, they pine for the old system and dream of resurrecting it in Tibet one day. Relevant statements can be found in their documents.
For instance, their Draft Democratic Constitution for Future Tibet, promulgated in 1963, stated, "Tibet shall be a unitary democratic State founded upon the principles laid down by the Lord Buddha." The Charter of the Tibetans-in-Exile, adopted in 1991, stated, "The future Tibetan polity shall uphold the principle of non-violence and shall endeavor to promote the freedom of the individual and the welfare of the society through the dual system of government based on a Federal Democratic Republic." The Guidelines for Future Tibet's Polity and Basic Features of Its Constitution, promulgated in 1992, defined the nature of future Tibet's polity as being "founded on spiritual values." The Charter of the Tibetans-in-Exile, amended in 2011, stipulated that the future polity of Tibet would be "a combination of political and religious power." | | 随着新中国的建立及中国社会的发展进步，在20世纪50年代末60年代初，西藏旧制度被彻底废除。然而，十四世达赖集团却逆历史潮流而动，非但不反思旧西藏政教合一制度的黑暗残暴，反而留恋不舍，梦想着有朝一日把这种制度重新搬回西藏。对此，十四世达赖集团的有关文件有着清楚的记载。1963年制定的《西藏未来民主宪法（草案）》中称：“西藏以佛祖所教诲之佛法精神为基础，建立一个民主统一的国家”。1991年制定的《流亡藏人宪法》规定：“未来西藏的政治是在坚持非暴力原则的基础上建立一个政教合一、自由安定的民主联邦共和国。”1992年制定的《西藏未来政体及宪法要旨》将“政教相辅”规定为未来西藏的政治性质。2011年修订后的《流亡藏人宪法》规定：未来西藏政治是“政教结合”。 |
| II. New Tibet Follows a Sound Path of Development | | 二、新西藏走上了一条正确发展道路 |
| Tibet has undergone historic changes after the founding of the People's Republic of China in 1949. The peaceful liberation of Tibet in 1951 made it possible to expel the forces of imperialism from Tibet, and the democratic reform in 1959 brought to an end the feudal theocratic serfdom that had endured, and exerted both religious and political power, for hundreds of years. In 1965, the Tibet Autonomous Region was established, and the socialist system has since prevailed in Tibet. Following the launch of reform and opening up in 1978, the drive for modernization has brought extensive benefits to Tibet as much as to any other part of the country. Especially in the 21st century, Tibet has achieved even faster growth and further progress towards building a moderately prosperous society in an all-round way. Through more than 60 years of development, the people of Tibet have found a path of development that is both characteristically Chinese and suited to the actual prevailing conditions in Tibet. Thus, a new Tibet that is a blend of both the traditional and the modern has appeared. | | 1949年中华人民共和国成立后，西藏发生了历史性的转变。1951年，西藏实现和平解放，为彻底将帝国主义势力驱逐出西藏创造了条件。1959年，西藏实行民主改革，一举结束了延续几百年的政教合一的封建农奴制。1965年，西藏自治区成立，社会主义制度建立。1978年后，中国开始改革开放，西藏现代化建设不断取得新成就。进入21世纪以来，西藏的发展驶入快车道，全面建设小康社会不断取得新进展。经过60多年的建设发展，西藏各族人民逐步探索出具有中国特色、西藏特点的发展路子，一个传统与现代交相辉映的新西藏呈现在世人面前。 |
| - The development path of new Tibet safeguards the unity of the Chinese nation. | | --新西藏的发展道路，是中华民族大团结之路 |
| Tibet faced two different possible outcomes when the imperialists invaded the plateau in the modern era: unity with or separation from the Chinese nation. British colonialists invaded Tibet twice - in 1888 and 1904 - and forced the Qing court, which ruled China from 1644 to 1911, to sign a couple of unequal treaties that accorded Britain with many privileges in Tibet. When the Qing court was overthrown in 1911, the British began fostering separatist forces in Tibet, trying to engineer "Tibetan independence." No sooner had the People's Republic of China been founded in 1949 than separatists from the upper classes of Tibet were hastening to hatch plots for "Tibetan independence" with imperialist forces, attempting to separate Tibet from the motherland. Based on an assessment of Tibet's history and the prevailing conditions there, the Central People's Government of China decided to follow a principle of peaceful liberation for Tibet so as to safeguard national unity and territorial integrity. Patriots in Tibet, including the 10th Panchen Lama, also called on the central government to liberate and station Chinese People's Liberation Army troops in Tibet to ensure the unity of the country. The peaceful liberation of Tibet was finally achieved when the Agreement of the Central People's Government and the Local Government of Tibet on Measures for the Peaceful Liberation of Tibet (also known as the "17-Article Agreement") was signed on May 23, 1951. The 14th Dalai Lama sent a telegram to Mao Zedong, chairman of the Central People's Government, which read: "...The local government of Tibet as well as the ecclesiastical and secular people unanimously support this Agreement, and, under the leadership of Chairman Mao and the Central People's Government, will actively assist the PLA troops entering Tibet to consolidate national defense, ousting imperialist influences from Tibet and safeguarding the unification of the territory and the sovereignty of the motherland." | | 近代以来，由于帝国主义的侵略，西藏面临着是统一于中华民族大家庭还是从中华民族大家庭中分裂出去的两种命运。英国殖民者先后于1888年和1904年两次武装侵略西藏，强迫当时的中国清朝（1644－1911年）政府签订不平等条约，取得在西藏的大量特权。清朝灭亡后，英国殖民者积极培植西藏分裂势力，制造“西藏独立”问题。1949年中华人民共和国成立后，西藏上层分裂分子和帝国主义势力加紧策划“西藏独立”，企图把西藏从中国分裂出去。中央人民政府根据西藏的历史和现实情况，决定采取和平解放西藏的方针，坚定维护国家的统一和领土完整。十世班禅等藏族各界爱国人士也纷纷发出解放西藏的呼吁，要求中国人民解放军进驻西藏，维护国家统一。1951年5月23日，中央人民政府和西藏地方政府的代表签订《关于和平解放西藏办法的协议》（以下简称《十七条协议》），西藏宣告和平解放。十四世达赖于10月24日致电中央政府主席毛泽东，表示：“西藏地方政府及藏族僧俗人民一致拥护，并在毛主席及中央人民政府的领导下积极协助人民解放军进藏部队巩固国防，驱逐帝国主义势力出西藏，保护祖国领土主权的统一。” |
| The peaceful liberation enabled Tibet to shake off the fetters of imperialism, confounded imperialist designs for an independent Tibet, and realized the unity of the Chinese nation in these new historical circumstances. It also addressed the issue between the Dalai Lama and Panchen Lama left over from history, leading to unity within Tibet. After the peaceful liberation, the Chinese government gradually revoked the privileges foreign countries had awarded themselves in Tibet. In 1954, the People's Republic of China and India signed the Agreement on Trade and Intercourse between the Tibet Region of China and India, abolishing the privileges India had inherited from the British invaders. In 1956, China signed with Nepal the Agreement on Maintaining Friendly Relations between the People's Republic of China and the Kingdom of Nepal and on Trade and Intercourse between the Tibet Region of China and Nepal, settling the issue between the local Tibet government and Nepal left over from history. | | 和平解放使西藏摆脱了帝国主义侵略势力的羁绊，宣告了帝国主义制造“西藏独立”图谋的破产，实现了中华民族在新的历史条件下的大团结。和平解放还解决了达赖和班禅相互之间的历史遗留问题，促成了西藏内部的大团结。西藏和平解放后，中国政府逐步废除了外国在西藏长期享有的特权。1954年，中国和印度签订了《关于中国西藏地方和印度之间的通商和交通的协定》，取消了印度继承的英国侵略西藏遗留下来的特权。1956年，中国和尼泊尔签订《中华人民共和国和尼泊尔王国保持友好关系以及关于中国西藏地方和尼泊尔之间的通商和交通协定》，解决了西藏地方与尼泊尔历史上的遗留问题。 |
| Over more than half a century since then, the Tibetan people have shared one mind, and in the face of every challenge have stood together with the people of other ethnic groups of the Chinese nation. Together, they have established a harmonious relationship featuring equality, solidarity and interdependence. The people of Tibet have stood firmly with the central government in spite of hardships endured and challenges faced in the struggle against separatist forces in order to safeguard national unity and solidarity, and also to share with the rest of the country the fruits and achievements of development in the course of rejuvenation of the Chinese nation. | | 在此后的半个多世纪里，在中华民族大家庭中，西藏各族人民与全国各族人民同心同德，风雨同舟，建立起平等、团结、互助、和谐的民族关系，藏族与其他民族你中有我、我中有你，谁也离不开谁。在维护国家统一、反对民族分裂的斗争中，西藏各族人民紧密团结在中央政府周围，经受住了各种困难和风险的考验，维护了中华民族的团结和国家统一。在实现中华民族伟大复兴的进程中，西藏各族人民与全国各族人民共享国家发展成果和荣耀。 |
| In order to help Tibet develop rapidly and get rid of poverty and backwardness, the central government has fully exploited the institutional advantages of the socialist system to pool nationwide strengths to support the construction of Tibet, and a series of preferential policies have been adopted and great financial and material resources as well as manpower have been amassed to inject new impetus to its development. For the past six decades and more, the financial department of the central government has steadily increased transfer payments for Tibet. In the period from 1952 to 2013, the central government provided 544.6 billion yuan to Tibet in financial subsidies, accounting for 95 percent of Tibet's total public financial expenditure. Since 1980, five national symposiums have been called on work in Tibet, working out integrated blueprints for Tibet's development by proceeding from the perspective of the country's overall drive for modernization. Since the Third National Symposium on Work in Tibet in 1994, the central government has put into effect the policy of pairing-up support for Tibet where 60 central state organs, 18 provinces or municipalities directly under the central government, and 17 centrally managed state-owned enterprises have been paired up with and made to provide assistance to specific areas of Tibet. Over the last two decades, a total of 5,965 of China's best officials have been appointed to work in Tibet, 7,615 assistance projects have been carried out, and 26 billion yuan has been invested in Tibet and mainly directed at improving infrastructure and quality of life. All of this assistance has made an enormous contribution to Tibet's social and economic development. After the Fifth National Symposium on Work in Tibet in 2010, the central government determined that the 17 provincial and municipal governments involved in the paired-up support program should provide Tibet with 0.1 percent of their yearly fiscal revenues as aid funds, thus establishing a mechanism to ensure a steady growth in such aiding funds. | | 为帮助西藏摆脱贫穷落后状态，加快发展步伐，中央政府发挥社会主义制度和体制优势，举全国之力支援西藏建设，以优惠的政策和巨大的人力、物力、财力，不断为西藏的发展注入新的动力。60多年来，中央财政不断加大对西藏的财政转移支付力度。1952－2013年，中央政府对西藏的各项财政补助达5446亿元，占西藏地方公共财政支出的95%。1980年以来，中央先后五次召开西藏工作座谈会，从中国社会主义现代化建设全局出发，对西藏的发展建设作出整体规划。从1994年中央第三次西藏工作座谈会开始，中央实施对口支援西藏的政策，安排60个中央国家机关、18个省市和17家中央企业对口支援西藏。20年来，先后有七批5965名优秀干部进藏工作，实施援藏项目7615个，投入援藏资金260亿元，主要用于改善民生和基础设施建设，为西藏经济社会发展作出了重要贡献。2010年中央第五次西藏工作座谈会后，中央政府按照省市财政收入的千分之一核定了17个援藏省市的援助资金量，并建立了稳定增长机制。 |
| - The development path of new Tibet ensures that the people are masters of their own fate. | | --新西藏的发展道路，是人民当家作主之路 |
| The transformation of the old serf-owning Tibet into a new Tibet where the people are masters of their own fate was an essential precondition of Tibet's social development and also a fundamental aspiration of the people of all ethnic groups in Tibet. Within the framework of socialist democracy with Chinese characteristics, Tibet has embarked on a road of modern democracy, and all political rights of the people are fully respected and protected. | | 把农奴主掌权的旧西藏改造为人民当家作主的新西藏，是西藏社会发展的必然要求和西藏各族人民的根本愿望。在中国特色社会主义民主政治框架内，西藏已走上现代民主之路，人民的各项政治权利得到充分尊重和保障。 |
| In Tibet there are Tibetans, Monbas, Lhobas, Naxi's, Huis, Han's and peoples of some other ethnic groups; they all enjoy the right to equally participate in the administration of state affairs. The system of people's congress, as a basic political system of China, serves as the main channel through which the people exercise their democratic rights. Now, the Tibet Autonomous Region has 21 deputies to the National People's Congress, of whom 12 are Tibetans, and even the Monba and Lhoba ethnic groups, despite their small populations, are each represented by one. The Chinese People's Political Consultative Conference (CPPCC) is unique to China's socialist democracy; it is an important platform for the Chinese people to exercise deliberative democracy. At present, Tibet has 29 members on the CPPCC National Committee, including 26 from the Tibetan and other ethnic minorities. Among the 34,244 deputies to the local people's congresses at all four administrative levels in Tibet, 31,901 are from the Tibetan, Monba, Lhoba, Naxi, Hui, Zhuang and other ethnic minorities, accounting for more than 93 percent. The 44-member standing committee of the tenth Tibet regional people's congress has 25 representatives from Tibetan and other ethnic minorities, who occupy eight of the 14 positions of chairpersons or vice-chairpersons. Community-level democracy is also subject to constant enhancement. More than 95 percent of Tibet's villages have established the system of villagers' representative meetings and elected villagers' self-governance organizations. All villages have made their affairs public and exercise democratic management, and more than 90 percent of them have set up billboards to guarantee the rights of the general public to be informed about, to participate in, to make decisions on, and to scrutinize local government. All of Tibet's 192 urban communities have also set up community residents' congresses and community committees, providing a solid organizational mechanism for the self-governance of local urban residents. | | 在西藏，藏族和门巴族、珞巴族、纳西族、回族、汉族等民族，共同享有平等参与国家事务管理的权利。作为国家根本政治制度的人民代表大会制度，是中国各族人民行使民主权利的主要途径。目前在全国人民代表大会中，西藏自治区有21名代表，其中12名为藏族公民，门巴族、珞巴族虽然人口极少，也分别各有1名代表。人民政协是中国社会主义民主政治的特有形式和独特优势，是中国人民实行协商民主的重要机构。目前在中国人民政治协商会议中，西藏自治区有委员29名，其中藏族和其他少数民族委员有26名。在西藏自治区34244名四级人大代表中，藏族和其他少数民族代表31901名，占93%以上，门巴族、珞巴族、纳西族、回族、壮族等均有自己的代表。西藏自治区十届人大常委会44名组成人员中有藏族和其他少数民族25名，14名常委会主任、副主任中有藏族和其他少数民族8名。基层民主建设不断加强。在西藏，目前95%以上的村建立了村民代表会议制度，选举产生村民自治组织。村务公开、民主管理实现全覆盖，90%以上的村设立公开栏，保障群众的知情权、参与权、决策权、监督权。192个城镇社区全部建立了社区居民代表大会、社区居委会等社区组织，社区居民自治有充分的组织保证。 |
China's system of regional ethnic autonomy is based on the national conditions. Tibet is one of the five ethnic autonomous regions of China. According to the Constitution and the Law on Regional Ethnic Autonomy of the People's Republic of China, the Tibet Autonomous Region enjoys extensive autonomy in legislation, language, culture and education, and flexible application of relevant state laws as well as fiscal management and official appointments. Since their establishment in 1965, the regional people's congress and its standing committee have passed more than 290 local laws and regulations or resolutions and decisions of a legislative nature, and formulated measures for the flexible application of some state laws in Tibet in order to adapt them to local conditions.
Tibet created alternative regulations in 1981 and 2004, in which the legal age of marriage for both men and women was reduced by two years relative to the Marriage Law of the People's Republic of China, and polyandrous and polygynous relationships that had existed before the regulations took effect would be allowed to continue if no one involved proposed dissolution. Tibet also issued the Interim Measures for Family Planning in Tibet Autonomous Region (Trial). Han Chinese officials and workers and their families are authorized to have only one child per couple; as regards Tibetan, Naxi, Hui and Zhuang officials and workers, and their family members whose hukous (residency registration) are in relevant urban enterprises, are allowed to have two children per couple at reasonable intervals; farmers and herdsmen in farming and pastoral areas are not subject to any restrictions, likewise there are no restrictions on couples from the Monba, Lhoba, Sherpa and Deng ethnic groups.
In addition to the national holidays, Tibet has also established other public holidays, mostly traditional Tibetan festivals such as the Tibetan New Year and Shoton Festival. | | 中国从国情出发，实行民族区域自治制度。西藏是中国的五个自治区之一。按照《中华人民共和国宪法》和《中华人民共和国民族区域自治法》，西藏自治区享有广泛的自治权利，包括立法权、对国家有关法律的变通执行权、使用民族语言文字的权利、人事管理权、财政管理权和自主发展文化教育权等。自1965年以来，西藏自治区人大及其常委会先后制定了290多部地方性法规和具有法规性质的决议、决定，对多项全国性法律制定了适合西藏特点的实施办法。在婚姻制度方面，西藏自治区分别于1981年和2004年制定变通条例，将《中华人民共和国婚姻法》规定的男女法定婚龄分别降低两岁，并规定对执行变通条例之前已经形成的一妻多夫和一夫多妻婚姻关系，凡不主动提出解除婚姻关系者，准予维持。在生育制度方面，根据《西藏自治区计划生育暂行管理办法（试行）》，西藏自治区对汉族干部、职工及家属实行“一对夫妇只生育一个孩子”的政策，而对藏族和纳西族、回族、壮族等民族干部、职工及户口在单位的家属城镇居民，一对夫妇可以有间隔地生育两个孩子，对农牧区的农牧民不限制生育数量，对门巴族、珞巴族以及夏尔巴人、僜人不提倡生育指标。西藏自治区在执行全国性法定假日的基础上，还将“藏历新年”、“雪顿节”等西藏传统节日列入法定节假日。 |
| According to the Constitution of the People's Republic of China, the state has the responsibility to help the ethnic autonomous areas train large numbers of officials at various levels, and specialized personnel and skilled workers of various professions and trades from among the ethnic group or groups in those areas. The Law of the People's Republic of China on Regional Ethnic Autonomy stipulates that the chairperson of an autonomous region, the prefect of an autonomous prefecture or the head of an autonomous county is to be a member of the ethnic group exercising regional autonomy in the area concerned; other government posts in the relevant area will be assigned to members of the ethnic group exercising regional autonomy and to other ethnic minorities on a proportional basis. The Civil Servant Law of the People's Republic of China provides that, where there is any employment of civil servants in an autonomous area, applicants from ethnic minorities will be given appropriate preferential treatment. In the current contingent of local officials in Tibet, 70.95 percent are from the Tibetan and other ethnic minorities, and among county and township leaders the proportion is very similar. Since the Tibet Autonomous Region was set up, all the chairpersons of the standing committee of the regional people's congress and of the regional people's government have been elected from the Tibetan ethnic group. Tibetan and other ethnic minority candidates for the national college entrance and civil servant exams enjoy a preferential marking system. | | 《中华人民共和国宪法》规定，国家帮助民族自治地方从当地民族中大量培养各级干部、各种专业人才和技术工人。《中华人民共和国民族区域自治法》规定，自治区主席、自治州州长、自治县县长由实行民族区域自治的民族的公民担任；民族自治地方的自治机关所属工作部门的干部中，应当合理配备实行区域自治的民族和其他少数民族的人员。《中华人民共和国公务员法》规定，民族自治地方录取公务员时，要对少数民族考生予以适当照顾。目前，在西藏自治区干部队伍中，藏族和其他少数民族干部占70.95%，其中县乡两级领导班子中，藏族和其他少数民族占70.13%。西藏自治区历届人民代表大会常务委员会主任和人民政府主席由藏族公民担任。在全国高考录取和国家公务员考试中，藏族等少数民族都享受加分政策。 |
| - The development path of new Tibet guarantees the common prosperity of all ethnic groups. | | --新西藏的发展道路，是各民族共同繁荣进步之路 |
| With the full support of the central government and the generous assistance of other ethnic groups from the rest of the country, the people of Tibet have worked together to achieve widespread success. | | 几十年来，在中央政府的大力支持和全国各族人民的积极帮助下，经过西藏各族人民的团结奋斗，西藏的发展水平迈上新台阶，各项事业不断取得新成就。 |
| There have been substantial improvements in the quality of life. In 2013, the Gross Regional Product (GRP) of Tibet reached 80.767 billion yuan; the per-capita net income of farmers and herdsmen was 6,578 yuan and the per-capita disposable income of urban dwellers was 20,023 yuan. The overwhelming majority of Tibetans have now shaken off poverty that had dogged them for centuries to enjoy a relatively comfortable life. The low-income housing projects for farmers and herdsmen that were initiated in 2006 have been completed, and a total of 460,300 low-income houses were built, providing safe modern housing to 2.3 million farmers and herdsmen. The average per-capita floor space of farmers and herdsmen was 30.51 sq m, and that of urban dwellers reached 42.81 sq m. | | 人民生活水平不断改善。2013年，西藏地区生产总值达到807.67亿元，农牧民人均纯收入达到6578元，城镇居民人均可支配收入达到20023元。西藏绝大多数人口摆脱了延续上千年的贫困，基本达到了小康生活水平。2006年以来实施的农牧民安居工程全面完成，46.03万户、230万农牧民住上了安全适用的房屋。农牧民人均居住面积达30.51平方米，城镇居民人均居住面积达42.81平方米。人口大幅增长，2013年达到312.04万人，人均预期寿命为68.2岁，分别是20世纪50年代初期的三倍和两倍。在国家统计局、中国邮政集团公司和中央电视台联合举办的“CCTV经济生活大调查”中，拉萨市连续5年被评为中国幸福指数最高的城市。 |
| In 2013, the population of Tibet rose to 3.1204 million, and average life expectancy was 68.2 years. These represent a tripling and a doubling of the respective figures from the early 1950s. According to the "CCTV Economic Life Survey" jointly sponsored by the National Bureau of Statistics, China Post Group, and China Central Television (CCTV), Lhasa has topped the "happiness index" for five consecutive years. | | 教育卫生和社会保障事业全面发展。西藏在全国率先实现学前教育、城乡义务教育和高中阶段教育15年免费教育，小学学龄儿童入学率达99.59%，初中毛入学率达到98.75%，高中阶段毛入学率达到72.23%。人口素质明显提升，基本扫除了青壮年文盲，15周岁以上人口人均受教育年限达到8.1年。基本医疗卫生服务体系基本建立，现有医疗卫生机构6660个（含村卫生室）。以免费医疗为基础的农牧区医疗制度覆盖全体农牧民，政府经费补助标准2014年提高至年人均380元。在全国率先实现城乡居民免费健康体检。 |
| There has been comprehensive development in Tibet's education, health and social security. The region took the lead in China to provide its residents with a 15-year free education (three-year preschool, six-year primary school, three-year junior middle school and three-year senior middle school); 99.59 percent of school-age children are enrolled at primary level; the gross enrollment rates for junior middle school and senior middle school have reached 98.75 percent and 72.23 percent, respectively. The quality of the population is also improving. Illiteracy has been wiped out among the young and the middle-aged, and the average length of time spent in education for people above the age of 15 has reached 8.1 years. A basic medical and health service system has been established. Tibet now has 6,660 medical and health institutions. Free medical services are now available to all farmers and herdsmen in the autonomous region, with the relevant annual subsidy being raised to 380 yuan per person in 2014. Tibet is the first area in China to provide free physical examinations for urban and rural residents. | | 现代化水平不断提高。现代工业和基础设施不断发展，建立起包括20多个门类、富有西藏特色的现代工业体系。以水电为主，地热、风能、太阳能等多能互补的新型能源体系全面建成。2013年，电力装机容量128万千瓦，用电人口覆盖率100%。以公路、航空、铁路、管道运输建设为重点的综合交通运输体系逐步完善。2014年，基本实现县县通公路、乡乡通公路，其中62个县通油路，青藏铁路延伸线拉萨至日喀则铁路建成通车。西藏已建成通航机场5个，8家航空公司在藏运营，开通国内航线45条。遍布全区的光缆、卫星和长途电话网全面建成，县以上基本实现3G通信技术全覆盖，基本实现乡乡通宽带、村村通电话。2013年年底，电话普及率达到98.1部/百人，互联网普及率为37.4%。 |
The drive for modernization continues. Modern industry and infrastructure are improving rapidly. A distinctive modern industrial system has been established that is adapted to the needs and conditions in Tibet and comprises more than 20 industries, in addition to the full development of a new energy system that is based on hydraulic power features complementation of geothermal, wind and solar power as well as other new energy sources. In 2013, the total installed generating capacity reached 1.28 million kw, and 100 percent of the local population was ensured access to electric power supply. A comprehensive transportation system including road, aviation, railway, and pipeline transportation has been gradually developed and improved. In 2014, every county and township now has highway access; 62 of the region's 70 counties are accessible by asphalted roads. The rail link connecting Lhasa and Shigatse - an extension to the Qinghai-Tibet Railway - is now in service. Tibet has now five airports served by eight airlines; and 45 domestic air routes link Tibet with other parts of China. A network of optical cable, satellite and long-distance telephone lines has been established in the region, and all places above county level now have 3G coverage. Every township has broadband service and every village has telephone services. By the end of 2013, the penetration rates of telephones and Internet stood at 98.1 percent and 37.4 percent, respectively.
Tibet is becoming increasingly open to the outside world. Keeping abreast with other parts of China, Tibet has gradually evolved from being a closed type to being one that is open and market-oriented. Tibet has been fully incorporated into the national market system. While products from all over the nation and across the world flow into Tibet, the region's own characteristic products also move in large quantities to other parts of the country and further afield. In 2013, the total value of Tibet's foreign trade reached 3.319 billion U.S. dollars; and the region hosted 12.91 million tourists, including 220,000 from overseas. | | 对外开放水平不断提高。西藏经济逐步由封闭型向开放型、由供给型向经营型转变，发展步伐基本上与全国同步。目前，西藏已经融入全国统一的市场体系，来自全国和世界各地的商品源源不断地进入西藏，西藏特色商品也大量进入全国乃至世界市场。2013年，全区进出口总额为33.19亿美元，赴藏旅游人数达到1291万人次，其中境外游客22万人次。 |
| - The development path of new Tibet facilitates the inheritance and spread of the positive aspects of traditional Tibetan culture. | | --新西藏的发展道路，是西藏优秀传统文化得到传承和弘扬之路 |
| Tibet has succeeded in preserving the spoken and written Tibetan language. The region enacted three provisions in 1987, 1988 and 2002, respectively, to provide a solid legal base for the study, use and development of the Tibetan language and script. Bilingual education, with Tibetan as the principal language, is widespread in Tibet. Primary schools in all farming and pastoral areas and some urban areas use both Tibetan and Chinese in teaching, but mostly Tibetan for the major courses. Middle schools also use both languages, and Tibetan classes in middle schools in inland areas also have Tibetan language course. In the national college entrance exams, it is permissible to answer questions using Tibetan script. Computer coding of Tibetan characters has reached national and international standards. Editing, laser phototypesetting and electronic publishing in Tibetan are extensively adopted. Tibetan is widely used in political life. Resolutions, laws and regulations adopted at people's congresses at all levels, and official documents and declarations published by people's governments at various levels and their subsidiary departments in Tibet are published in both Tibetan and Chinese. In judicial proceedings, Tibetan is used to try cases involving litigants from the Tibetan group and for the relevant legal documents. While preserving and developing the Tibetan language, the state also popularizes standard Chinese throughout the country, including Tibet, so as to promote economic and cultural exchanges between ethnic groups and regions. | | 藏语言文字得到有效保护。西藏自治区分别于1987年、1988年、2002年通过立法，将学习、使用和发展藏语言文字工作纳入法制化轨道。教育系统推行以藏语文授课为主的双语教学体系，所有农牧区和部分城镇小学实行藏汉语文同步教学，主要课程用藏语授课。中学阶段也同时用藏语文和汉语文授课，并在内地西藏班中学开设藏语文课。在普通高等学校招生入学考试中可以使用藏语文答卷。藏文字符计算机编码通过国家标准和国际标准，藏文编辑系统、激光照排系统、电子出版系统得到广泛应用。藏语文在政治生活中得到广泛应用。各级人民代表大会通过的决议、法规，西藏各级人民政府及所属部门发布的正式文件和公告都使用藏、汉两种文字。在司法诉讼程序中，对藏族诉讼参与人都使用藏语文审理案件，法律文书也使用藏文。国家在保护和发展藏语言文字的同时，也在包括西藏自治区在内的全国各地公民中推广、学习和使用国家通用语言文字，促进各民族、各地区经济文化交流。 |
The outstanding traditional Tibetan culture has been preserved and handed down. Tibet has issued the Regulations of the Tibet Autonomous Region on the Protection of Cultural Relics, and issued the Notice of the Tibet Autonomous Region People's Government on Strengthening the Protection of Cultural Relics, in addition to the enactment of various other relevant laws and regulations. Currently, Tibet has 4,277 cultural relic sites, including 55 key cultural heritage sites under state protection, 391 under regional protection, and 978 under city- or county-level protection, as well as three state-level historical and cultural cities (Lhasa, Shigatse and Gyangtse). The Potala Palace, the Norbulingka and Jokhang Temple are on the World Heritage List. Tibet Museum is a national A-class museum. The Tibet Archives boasts a collection of more than 3 million documents of historic importance. Tibet has 76 items listed as state-class intangible cultural heritage items, 323 as regional ones, 76 as city-level ones, and 814 as county-level ones, in addition to 68 representative trustees of such cultural items at the national level and 350 at the regional level. There are 117 Tibetan opera troupes. Tibetan opera and the Gesar epic are included in UNESCO's Masterpieces of the Intangible Heritage of Humanity. Modern public cultural services also extend across an ever-widening area; radio and TV coverage has reached 94.38 percent and 95.51 percent, respectively. Every administrative village or Buddhist temple in Tibet now boasts a library appropriate to its needs. In 2011, Tibet set up a special fund to support the development of cultural industries.
．．．．．． | | 优秀传统文化得到保护和传承。西藏自治区制定《西藏自治区文物保护管理条例》、《西藏自治区人民政府关于加强文物保护的布告》等，加强文物保护。现有各类文物点4277处，国家重点文物保护单位55处，自治区级文物保护单位391处，市县级文物保护单位978处，国家历史文化名城3座。布达拉宫、罗布林卡、大昭寺被列入世界文化遗产名录，拉萨、日喀则、江孜被列为国家级历史文化名城，西藏博物馆被列为国家一级博物馆，西藏档案馆收藏有300多万件重要历史档案。现有国家级非物质文化遗产名录76处，自治区级323项，地市级76项，县级814项。国家级非遗代表性传承人68名，自治区级350名，民间藏戏队117支。格萨尔、藏戏被列入人类非物质文化遗产代表作名录。现代公共文化日益普及，广播电视综合覆盖率分别达到94.38%、95.51%。西藏所有行政村都有农家书屋、所有藏传佛教寺庙都有寺庙书屋。2011年，西藏设立文化产业发展专项资金，扶持西藏文化产业发展。
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