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"On my part, I remain committed to the process of dialogue. It is my firm belief that dialogue and a willingness to look with honesty and clarity at the reality of Tibet can lead us to a viable solution."

'Reactionary' Ringtones Spark Arrests In Tibet

February 27, 2009

by Anthony Kuhn, National Public Radio

To listen to this story and the referred songs, please visit
http://www.npr.org/templates/story/story.php?storyId=101158634

All Things Considered, February 25, 2009 · Police in Tibet have swept
markets in recent months looking for banned music. Chinese state media
report that police have arrested several suspects for allegedly
downloading to their cell phones music that the government considers
"reactionary."

Woeser, who goes by only one name like many Tibetans, is one of Tibet's
most outspoken authors. Recently, the Beijing-based writer has been
blogging about the hidden world of reactionary ringtones, subversive
songs and dissident downloads.

"Ama Jetsun Pema," a very popular Tibetan song, is one example. You have
endured all sorts of hardship for the sake of the children of the Land
of Snows. How can we forget you, whose kindness to us is as deep as the
deepest sea. All the children of the Land of Snows pay tribute to you,
Ama Jetsun Pema.

"As soon as this song came out, everyone was very excited," says Woeser.
"We all ran down to the markets to listen to it and buy it, as if it
would disappear if we didn't. When it was eventually labeled as
reactionary, everyone said, 'Oh, it's finally been exposed.'"

Until her retirement in 2006, Jetsun Pema ran the Tibetan Children's
Villages, a network of schools and orphanages for Tibetan exiles in
India. She also just happens to be the younger sister of Tibetan's
exiled religious leader, the Dalai Lama.

Some songs are dead giveaways, Woeser explains. They're usually sung by
Tibetan exiles who aren't afraid to sing their god-king's name loud and
proud — such as this one, titled "Dalai Lama."

But Woeser, poet that she is, prefers another kind of song, which refers
to exiled gurus allegorically. They usually sound melancholy and express
a feeling of loss.

"The sun is a traditional metaphor for the Dalai Lama, the moon for the
Panchen Lama and stars for the Karmapa Lama," she explains.

"[The song "Gandong" refers to] how the sun, moon and stars are no
longer in Tibetan lands. The lands are now very dark and we are sad that
we can't see them."

Woeser notes, though, that more militant music is marching onto the
Tibetan plateau.

"Now, a lot of young Tibetans living in the West are adopting Western
forms of popular music, such as rap. These kinds of songs may gradually
become a stronger voice in the exile community," she says.

Straight out of Queens, N.Y., Namgyal Yeshi raps about an onslaught of
beggars, thieves and migrants flooding into Tibet from other parts of
China, and of birds, fish and trees disappearing from the land in his
song "No Next Time."

But even before digitized music and cell phones arrived in the Himalayan
highlands, there was already a tradition of protest music.

In 1989, protesters took to the streets of Lhasa, the Tibetan capital,
and many of them sang this song about the need for Tibetans to unite,
regardless of their place of birth or religious beliefs.

Woeser says the whole idea of slapping political labels on music is absurd.

"Just by categorizing these songs as reactionary, we can see that the
thinking of the authorities in Tibet is still stuck in the [1966-1976]
Cultural Revolution," she says. And the current atmosphere in Tibet of
captivity and terror is similar to that era."

There's no public list of banned tunes, Woeser notes. State media
reported that police in Tibet detained two suspects last month for
reactionary ringtones, but it didn't say which ringtones.

Ultimately, a song's reactionary tone may be in the ear of the listener.
On the other hand, to an aggrieved singer, even a mellow ballad can
blaze like an angry anthem.
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