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Abstract: Tibet's economic and social development has leapfrog from a rural community into a developed region. The rapid economic growth and comprehensive social progress has increased and created a better standard of living for the average Tibetan.
This paper addresses the challenge that is confronted by most developing countries to modernize and globalize while still retaining its traditional and cultural identity.
The Tibetan /Buddhist philosophy, rich cultural heritage, its natural scenery and its serine lifestyle has become a major tourist attraction, in a world where people are yearning for more spirituality and opting for quieter lifestyle. For many tourist, (Westerners and Chinese) the appeal of Tibet as the source of deep wisdom and peace is still one of the key attractions to the region. Similarly I draw on the analogy that African philosophy of Ubuntu is equally threat by modernity.
We examine the relationship between traditionalist, modernity and economic development. In the same light we examine why tourist has become of one Tibet‘s largest income generator at the expense of degrading the environment and diluting its culture and tradition.
I advocate a policy of 'golden mean' with 'cautious economic development', maintaining and controlling the type and amount of tourism and its effect on cultural traditions, religion, and the natural environment.
Introduction
Tibet over the past 50 years, under the firm leadership of the CPC and the central government, has seen great changes from a backward, impoverished, and isolated society turning into one that is now progressing, prospering, and open. Tibet has leapfrogged into the new the 21st century.
In this paper we look at the dilemma that is confronted by most developing countries, the desire to share in global economic development while still retaining its traditional cultural identity.
A recent newspaper article quoted as saying "Tibet it as a permanent eco-garden for those in the West who are disillusioned with modernity and who would like somewhere green and unspoiled to visit every couple of years, believing, in the words of one Tibet-follower, that ?Tibetan culture offers powerful, untarnished and coherent alternatives to Western egotistical lifestyles"14 This leads to pertinent question is how does one synthesize tradition with modernity?
I argue that a 'golden mean‘, which combines policy of high yield development with least impact on the environment and the destruction of Tibetan culture and tradition, is the best alternative.
The Importance of Tradition:
The yearning for culture in the 21st century is greater than ever. Globalization, in the form of world markets, free trade, and mass tourism, provides for even more yearning for more pristine and appreciation of a quieter lifestyle. For many tourist, (Westerners and Chinese) the appeal of Tibet as the source of deep wisdom and peace is still one of the key attractions to the region.
The language of globalization, for example "developed" versus "developing" with regards to Western and non-Western countries, reflects the idea that Western construction of civilization is inherently better (i.e., more developed). This is despite rampant poverty, crime, and environmental degradation associated with Western culture, preoccupation as well as the obsession of accumulating wealth and material goods. Western values have resulted in the West‘s putting economics, materialism, consumerism, and markets ahead of other types of values and issues.
In contrast, many indigenous and Eastern traditions offer a more holistic, relationally based set of perspectives that might provide better balance in approaching issues of work, economics, and spirituality. The Tibetan Buddhist concept of 'happiness' suggests the attaining of spiritual as well as 'worldly' enlightenment whereas western 'happiness' is assumed to derive from a commoditized and secular world, highly individualized and not community-based.
A traditional Buddhist definition claims ?development is based on the acquisition of knowledge‘. 'Knowledge‘ is said to emanate from the Buddhist notion of overcoming the ?desire for consumption and acquisition‘. This clashes with Western view of knowledge that increasingly imbues it with an economic value, used to develop new technologies, new products and new services leading to economic growth and personal wealth creation. Although mindful of the advantages of technological development in health care and in education, Buddhism is equally mindful of the by-products of consumerism in the form of deforestation, solid waste disposal, and soil erosion, environmental and cultural pollution.
The assumption that Western culture is the most suitable model for progress is often debated and challenged.
Similarly in Africa, close to a population of over a billion people the concept of "Ubuntu" signifies that all humans are descendants of the common ancestor .It is a traditional African philosophy that offers us an understanding of ourselves in relation with the world. According to "Ubuntu", there exists a common bond between us all and it is through this bond, through our interaction with our fellow human beings, that we discover our own human qualities. In that sense it promotes a pervasive spirit of caring and community, harmony and hospitality, humility, respect, always caring for one another and their environment. In the Ubuntu philosophy, age and seniority are equated with more experience and accumulated wisdom. Aging is regarded as an ongoing process of maturing, and gray hair is a sign of wisdom. Ubuntu is a philosophy of African tribes that can be summed up as "I am what I am because of who we all are."
One of the sayings of “Ubuntu – the essence of being human. Ubuntu speaks particularly about the fact that you can’t exist as a human being in isolation. It speaks about our interconnectedness. You can’t be human all by yourself, and when you have this quality – Ubuntu – you are known for your generosity. We think of ourselves far too frequently as just individuals, separated from one another, whereas you are connected and what you do affects the whole World”15.
In Ubuntu the priority is on peaceful, harmonious coexistence and social well-being of fellow humans. Indigenous and Eastern perspective might be helpful foundations for businesses and their leaders going into an uncertain future and could help provide insight into reframing businesses, as part of healthy and thriving societies. There is an emerging global consensus on the deep braiding of science, wisdom, and the future that is driven by the urgent imperative to find a common way of staying alive on our planet.
The Tibetans and Africans are faced with the challenge of retaining traditional values despite the dominant western hegemony of a globalized/ing market place that focuses on the individual rather than on the community, an increasingly ?virtual‘ space where consumerism is god.
Modernization
The term 'development‘ has multiple and contested meanings, it can be seen as the path to and outcome of modernization. It implies improvement, which is frequently only partial, with material benefits but at the cost of cultural values, environmental degradation, increased rural urban disparities and income inequalities, ethnic uneasiness and other ills that nevertheless can be addressed if an enhanced and broader empowerment is part of the picture.
However, one cannot exclude the benefits of a developed economy. As has been quoted "no country in the world wants to neither go back in time nor become a 'dinosaur culture' for Western tourists who are nostalgic for what their culture has lost"16. All cultures constantly undergo change. Westerners must realize that Tibet‘s is also part of today‘s world and want to share in the benefits and negotiate how best to minimize the negative elements that accompany change.
The modernization and functional economy has become key component to survival of any society, bring with it tremendous advantages it brings to society.
“It is human nature to want an easier life and if that means improving one’s living standard by benefiting from Western technology then that’s what we should do. But that doesn’t mean we have to lose our heritage. Our culture will change, but cultures always change. Accepting change is part of life”. 17
Economic development:
It is clearly evident that under the system of regional ethnic autonomy, Tibet's economic and social development has contributed to better standard of living for most Tibetans. The massive drop in infant mortality rates, increased life expectancy from improved health care system, and increased literacy levels have made this remote land locked region part of the global community. Accesses to modern telecommunication, like Internet and cellphones and transportation system have transformed Tibet from rural to developed city.
Tibet's GDP soared from 327 million Yuan in 1965 to 92.08 billion Yuan in 201418. The region's industrial added value skyrocketed from nine million Yuan in 1965 to 6.616 billion Yuan in 2014, an average annual growth of 14.4 percent19. Total retail sales of consumer goods increased from 89 million yuan in 1965 to 36.451 billion yuan in 2014, or an average annual growth of 13.1 percent.20. The total volume of Tibet's foreign trade rose from US$7 million in 1965 to US$2.255 billion in 2014, or an average annual growth of 12.5 percent21. The illiteracy rate in Tibet "has fallen from more than 95 percent in old Tibet to the present 4.7 percent"22. During the same period, there was a dramatic increase in the number of school-age children who attend school. In "Old Tibet", only 2% of school age children attended school, while today 98.2% of the children in Tibet attended school.23
The output of natural drinking water has exceeded 300,000 tons, making the industry a new economic growth point. In 2014 the per capita disposable income of urban residents reached 22,016 Yuan, an average annual increase of 10.7 percent compared with 565 Yuan in 197824.
Most importantly is the tourism sector, which has had the greatest success. In 2014, Tibet received 15.53 million tourists, an average annual increase of 28 percent. Tourism revenue has now reached 20.4 billion Yuan, an average annual increase of 32.8 percent.25 As these statistics illustrate, both the demographics and economics of tourism in Tibet have changed over the past decade. "The majority of travelers to Tibet are no longer Western backpackers or spiritual adventurers but middle-class Han Chinese".26
At this juncture, we have highlighted the tremendous advantages of economic development that has transformed a rural community into a modern Tibet. However, one also needs to consider the negative impact on massive economic development especially on the environment, tourism not to mention the degradation on the cultural element.
Tourism:
In the process of examining tourism in Tibet we need to explore the tensions between Western tourist nostalgia to experience an authentic traditional culture and Tibetan‘s determination to maintain its cultural identity, by minimizing the impact of tourism on the country‘s natural and cultural heritage sight. Simultaneously, still benefitting from increased exchange earnings generated from tourism. Which can be referred to as "low impact tourism", where nature, cultural and the environment are least affected by tourism and Westernization. Although "host and tourist both want to conserve the culture and the environment, paradoxically the touristic presence threatens to 'cannibalize' that which it most desires to see preserved".27
Tourism is one of the largest employers. This is because tourism is the only service industry where the balance of trade favors the developing world, it is seen by many developing countries as one means of alleviating poverty and driving development. However, there is a need to balance the negative impact of tourism on Tibet‘s physical and cultural environment while still reaping economic benefit. Is it possible for Tibet to tread their policy of ?golden mean‘ development with caution? But will the golden mean inevitably lead into a super- highway?
In order for tourism to flourish it also requires the convenience of good infrastructure, accommodation, good sanitation, communication (internet), cellphone network as well experiencing nature or authentic traditions of Tibetan culture without becoming too westernized. This is the conundrums that Tibet faces.
Furthermore, badly planned tourism can have a detrimental impact on local environments. Yet tourism can also encourage the revival and continuation of traditional cultural practices,fostering understanding, tolerance and cooperation between people and cultures. Tourist planners are aware that commodifying cultural traditions can debase them and insensitive visitation can cause too rapid a change in the values, attitudes and behavior of communities not to mention the consequences of the environment. However, tourism can also play a significant role in generating income for local communities and finance for conservation practices.
Sustainable Development: The 'Golden mean'
The concept of sustainable development should be incorporated in the 'Golden mean' a term that combines the concept of 'cautious economic development'. It combines materialism and ecological sustainability as a part of Buddhist spirituality, a view that appeals to westerners. This 'golden mean' development will 'minimize or mitigate the impacts, (deforestation and resource depletion) that are likely to result from economic development.
"According to both Buddhist and pre-Buddhist philosophies, the mountains, rivers, streams, rocks and soils of Bhutan are believed to be the domain of spirits. Pollution and disturbance are believed to be the causes of death and disease for those spirits. The Buddhist respect for all living things has led to the development and adoption of ecologically friendly strategies – a solid base upon which a national environmental strategy can be built. This, coupled with the Buddhist tenet that the acts of this life will be rewarded or punished in the next, provides a powerful motivational principle for sustaining Tibetan’s natural resource base"28
This 'golden mean‘ approach to tourism can 'maximize foreign exchange earnings while minimizing the adverse cultural and environmental consequences‘. A good example of a country that has managed tourism in a responsible way is a small landlocked kingdom called Bhutan. Its monolithic tourism management policy has helped prevent the type of uncontrolled, environmentally and culturally damaging tourism that we saw occurring in Nepal in the 1970s.
Conclusion
Tibet exerts its fascination on people because the combination of a long-established culture and a sparsely inhabited natural environment which it offers is not reproduced anywhere else in the world, and certainly nowhere in Western hemisphere. Tibet has the potential to become one of the most desires tourist destinations in years to come.
Over the course of the twentieth century, more and more travelers and non-travelling writers began to portray Tibet as peaceful, spiritual and pristine. Through this portrayal, Tibet offers a life that is nonexistent in Western countries and therefore in years to come this in its self will become a unique and major attraction for foreigners and neighboring tourist.
A major challenge facing Tibet is how best to tread the golden mean without 'losing its way‘. In order to do this, the Tibetans are faced with the challenge of retaining their traditional, cultural and environment uniqueness despite ongoing pressure of economic development and influenced by globalization.
The development of a national environment strategy highlights the importance of environmental and cultural conservation as an example of means of careful coordinating development of Tibet integration tradition with modernity.
(Farhana Paruk, Post-Doctoral Research Associate at the University of South Africa,Senior Lecturer Political Science)
14 "Are Tibetans being ?seduced‘ by modernity?"
http://www.spiked online.com/newsite/article/9200#.V1_tsLt96Uk. Accessed 5th June 2016
15 Ubuntu- "I am what I am because of who we all are"
https://motivationinspirationandlife.wordpress.com/2012/06/02/ubuntu-i-am-what-i-am-because-of-who-we-all-are/ :
16 Sandra Brunet , Johannes Bauer , Terry De Lacy & Karma Tshering (2001) Tourism Development in Bhutan: Tensions between Tradition and Modernity, Journal of Sustainable Tourism.
17 Sandra Brunet , Johannes Bauer , Terry De Lacy & Karma Tshering (2001) Tourism Development in Bhutan: Tensions between Tradition and Modernity, Journal of Sustainable Tourism.
18 China Daily, Hong Kong, http://search.proquest.com/docview/1709659495?accountid=14648: China Daily Sep 7, 2015
19 China Daily, Hong Kong, http://search.proquest.com/docview/1709659495?accountid=14648: China Daily Sep 7, 2015
20 China Daily, Hong Kong, http://search.proquest.com/docview/1709659495?accountid=14648: China Daily Sep 7, 2015
21 China Daily, Hong Kong, http://search.proquest.com/docview/1709659495?accountid=14648: China Daily Sep 7, 2015
22 David M. Crowe (2013) The ―Tibet question‖: Tibetan, Chinese and Western perspectives, Nationalities Papers, 41: 41:6, 1100-1135: http://dx.doi.org/10.1080/00905992.2013.801946
23 David M. Crowe (2013) The ―Tibet question‖: Tibetan, Chinese and Western perspectives, Nationalities Papers, 41: 41:6, 1100-1135: http://dx.doi.org/10.1080/00905992.2013.801946
24 China Daily, Hong Kong, http://search.proquest.com/docview/1709659495?accountid=14648: China Daily Sep 7, 2015
25 June Teufel Dreyer (2003) Economic Development in Tibet under the People's Republic of China, Journal of Contemporary China and
26 Robert Shepherd (2006) UNESCO and the politics of cultural heritage in Tibet, Journal of Contemporary Asia, 36:2.
27 Sandra Brunet , Johannes Bauer , Terry De Lacy & Karma Tshering (2001) Tourism Development in Bhutan: Tensions between Tradition and Modernity, Journal of Sustainable Tourism.
28 Robert Shepherd (2006) UNESCO and the politics of cultural heritage in Tibet, Journal of Contemporary Asia. |
