The potato is central to the structuring of musical expression.
—Henry Stobart (To be fair, he wasn’t claiming this as a universal of human musicking. Cf. The life of Brian sermon: ““Blessed are the cheesemakers”— “Well, obviously, this is not meant to be taken literally. It refers to any manufacturers of dairy products.”)
Being highly partial to a good potato, I’m well up for an article on its relation with music.
Henry Stobart,“Flourishing horns and enchanted tubers: music and potatoes in highland Bolivia”, British journal of ethnomusicology 1994.3,
makes a tasty hors d’ouevre for his 2006 book Music and the poetics of production in the Bolivian Andes; note also his Introduction to The new (ethno)musicologies(2008)—a volume that includes many thoughtful chapters, such as those of Michelle Bigenho. and Nicole Beaudry. For me, Stobart’s discussion of a rural Andean hamlet marks a rare excursion to south America.
Music is not the universal language that many people have often claimed it to be. This does not prevent us from deriving great pleasure and inspiration from the musics of other cultures, but the structural principles, aesthetics, and perceptual bases of our appreciation are likely to be radically different from those of the performers themselves.
In another instance of the exclusive, culturally-based meanings of the term “music”, the Spanish word musica is used to refer to either urban brass bands or sometimes sikura panpipe ensembles. As conversations veer off into agriculture, he learns that performance revolves around cycles of agricultural production.
Flutes and guitars, or panpipes, are played for rainy and dry seasons in turn. The wooden pinkillu flutes, considered “alive”, with their “eyes”, are strongly associated with the potato, whereas the panpipes of the dry season, lacking fingerholes, are unable to regenerate. The flutes are “enclosed” by women in the qhata circle dance, and released at Carnival preceding the dry season.
As Stobart notes, “the lives of humans and potatoes overlap and are sometimes compared with one another”. Instruments are considered to “weep”. The pinkillu is also associated with the sirinus, demonic and enchanting beings, who are said to provide players with new melodies between the feasts of San Sebastian and Carnival. The flutes are then hidden away until the following November—which according to a recent survey in The Strad was also voted one of the “best possible things you can do with a viola“, among other popular items covering the entire annual cycle.
For my hosts the potato is no mundane staple, but is an enchanting and magical being whose life is seen in many ways to parallel and enable their own. Potatoes must be loved and cared for, just like human children. This sentiment is expressed through music, song, poetry, and dance which in turn are some of the ultimate expressions of human feeling. For the people of this highland hamlet, it would seem that the potato must count among the most important organising principles of musical performance. Or rather, might it be more accurate to say that music is one of the primary expressions of the potato?
As one often finds, this cyclical relation between agriculture and performance is being impoverished by migration and changing patterns of labour. But this account makes a welcome antidote to all those (alas, perennial) panpipe bands that clog high streets worldwide, bless their alpaca socks.
For more, see The history and social influence of the potato. Though “Daoist ritual and the potato” is a yet-unploughed field, for some reason I always think of Li Manshan when I’m peeling potatoes at home in Chiswick—which I do remarkably often, if impressionistically. While potatoes (shanyao 山药 or yangyu 洋芋 rather than standard tudou 土豆) feature rather sparingly in the local cuisine, which (as generally in north China) is based on noodles, he has a cool underground store in his courtyard, occasionally using a wicker basket to dredge up some potatoes for his wife to incorporate into various succulent recipes. For Li Manshan’s relationship with the earth, see my film, from 6.20.
“Flourishing horns and enchanted tubers” belongs to Stobart’s early career. In a fine recent update,
“Potato music revisited and the rise of a worldly music studies: perspectives from the UK”, in Gerd Grupe (ed.), Recent trends and new directions in ethnomusicology: a European perspective on ethnomusicology in the 21st century (2019),
he puts it in a wider context, reflecting wisely on the changing scene in UK musicology, as WAM scholars have fought a rearguard action against the growing trend for studies of folk and popular music, jazz, and film music.
On his early article, he notes that if he had written it a decade later,
it would probably have included explicit references to (post)colonialism, modernity, class, race, politics, violence, gender issues, migration, or new technologies; themes, among many others, that I would go on to explore in subsequent work.
But that’s not the main issue he needs to address here. Like other ethnomusicologists, Stobart is eminently sympathetic to the study and practice of WAM. Conversely, as Bruno Nettl already observed over half a century ago, the WAMmies are anxious about the perceived threat to their status (a regular theme of my blog, e.g. under Musicking, and What is serious music?!), fearing that “the ethnos are taking over”. So Stobart’s chapter is mainly a careful, equanimous response to belated, misleadingly simplistic critiques by J.P.E. Harper-Scott and Ian Pace.
Is Harper-Scott suggesting that by glancing beyond, what he calls, a “Eurocentric focus on Beethoven” and asking bigger questions, students’ minds might somehow become contaminated? Alternatively, is he worried about the legitimacy of what he studies and teaches, where we might interpret his attack as an attempt to shore up this music’s value though negative assessment of others? […] The ‘noble savage’-style “essential authenticity” Harper-Scott reads into the article is largely a product of his own imagination.
According to Harper-Scott, I should be berated for failing to condemn these Bolivian potato farmers for their misogyny and pro-natalist attitudes from a universal moral position. Quite how he manages to read the text , and interpret the symbolism of this dance, as evidence of these people’s misogyny is hard to fathom. […]
Of course, a global economic order which enables certain populations to live in poverty is immensely troubling. As Harper-Scott would know if he read my 2006 book, I am painfully aware that the musical expressions I have documented in this rural community have been maintained in large part because of the precariousness of people’s lives. However, it is hard not to be annoyed by the dismissive way in which Harper-Scott seems to propose that, rather than listening to these people and trying to understand their values and way of life, I heroically barge in with scientific knowledge to miraculously bring them out of poverty.
That’s just a taster—do seek out the whole article, as well as reading Music and the poetics of production in the Bolivian Andes!
While Bach did reflect exotic imports with his Coffee Cantata, a Potato Cantata has not come to light. Indeed, potatoes were not grown as a field crop in Germany until the 1770s; considering the malnutrition from which Bach’s ancestors suffered, John Eliot Gardiner (Music in the castle of heaven, pp.23–4) laments that “they had no access to the common spud”.
Amidst outcry over China’s recent assault on the Uyghurs, I’m finally giving equal coverage to the plight of the Tibetans. My comments set forth not from any knowledge of the societies in question, but from my interest in local communities and lives under the CCP, both during the Maoist era and since the 1980s’ reforms. So these posts cover social change, political upheavals, and expressive culture.
A conspicuous absentee from my coverage so far is monastic ritual, a major part of the Tibetan soundscape that has been much studied, even at the expense of other genres. And as many Western studies turn to the lively scene of Tibetan pop, I tend to seek the changing fortunes of traditional culture.
Don’t like to boast, but in this early photo I am preparing my review of the Sanskrit translation of the pop-up version of Wittgenstein’s Tractato logico-philosophicus.
Soon I would even learn to tie my own shoe-laces—which stood me in good stead for joining the Arsenal forward line-up (hard to make out in the grainy TV footage of the day, since I was so small, which made me tough for burly defenders to mark) for a record transfer fee of 4 guineas.
I’ve been seeking to glean a few basic perspectives on Iranian society beyond its (seemingly “autonomous”) chamber music—note Laudan Nooshin’s useful Songlines introduction to the sound spectrum in Iran.
Ramita Navai, City of lies: love, sex, death, and the search for truth in Tehran (2014)
makes a compelling read, an effective blend of interviews, observation, and research. The eight vignettes read like a novel—in “Sources” she explains how she compiles each account, giving further references. In a final note she summarises her own story: based in London from young, returning to Iran as a journalist since 2004, engaging with the poor of south Tehran. Her website also includes her excellent films for Channel 4 from around the world.
With the long avenue of Vali Asr as a thread linking bourgeois north Tehran and the gritty south of the city, the characters (both male and female) encompass all the contradictions of changing modern life there—regime supporters, mullahs and judges, party-goers and dissidents, morality police and mobsters; fashion, nose jobs, and rap; opium, crystal meth, and heroin.
Among all the waves of repression and executions since the 1979 revolution, the protests of 2009 loom large, as well as the constant lure of refuge in the diaspora—including the murky Iranian underworld in Japan.
The book opens with the tale of an MEK hit-man returning to Tehran for a botched assassination attempt. Other characters include Somayah, a devout girl who still falls foul of the regime’s moral strictures, reveals the society’s misogyny; Amir, unable to forgive a repentant judge for sentencing his parents to death; Leyla, whose divorce leads to her to sex work and the thriving porn scene, exploited by hypocritical police and judges; Morteza, an abused young member of a basiji militia who finally manages to have a sex-change operation (a chapter that opens with a vignette on ritual self-mortification); and Farideh, a widow from an affluent family fallen on hard times, who, having learned that swinging 60s’ London was uptight and “backward”, finally decides to make a home there, but returns to Tehran after only two months.
While the contrast between tradition and modernity is a staple cliché of travel writing, here Navai brings real insight to these life stories, always nuanced, conflicted.
Even in large cities, the soundscape is among ways in which such conflicts are evident—in this case, not just the contrast between rap and the call to prayer, but the duality of the art music of the radif and more gritty sounds like festive shawm bands. As Morteza observes the incantations, sobs, and drum-beats of ritual self-flagellants in trance, he notes that they appear strangely like the north Tehran ravers they abhor (cf. Soundscapes of Uyghur Islam).
To varying degrees, duplicity is perhaps a universal in societies, “the consequence of surviving in an oppressive regime”. While it has been noted as a characteristic of socialist societies (e.g. The whisperers), Alan Bennett also regards hypocrisy as a defining trait of the English. More basic is the imposition of power through intimidation, exercised both by political regimes and by traditional values—often reminiscent of China.
another fine introduction to the modern urban society of Iran.
At 343 pages it’s a substantial autobiography, whose innovative format belies its serious message. Under headings such as “The veil”, “The party”, and “The croissant”, it evokes her early experiences after the 1979 revolution, her troubled teenage years in Vienna from 1983, and her return, feeling defeated, four years later to Iran—where she gets married and divorced before leaving again for good. Since 1993 she has been based in France.
Here’s a trailer for the 2007 film version:
* * *
One of Ramita Navai’s characters approves of the film A separation(Asghar Farhadi, 2011), by contrast with the “overrated and pretentious” Iranian films, with their heavy-handed symbolism, that beguile the Western media—a suspicion that is widely common within societies, again as in China.
Still, the new wave films of Iran have a distinguished history, the “second wave” led by Abbas Kiarostami (1940–2016) such as the Koker trilogy—here’s a trailer for Where is the friend’s home? (1987):
As to the “third wave”, Samira Makhmalbaf (b.1980), following the path of her father Mohsen (b.1957; family website here) directed her first film The apple(1998) at the age of 17, a moving story of a Tehran family in difficulty (reenacted by the family themselves) that again blurs the line between documentary and fiction.
By contrast, Blackboards (2001) depicts the plight of Kurdish refugees in desolate countryside, against the backdrop of the chemical bombing of Halabja, only revealed at the devastating greyed-out ending. As an itinerant teacher struggles stoically to convince poor villagers of the remote benefits of literacy, he creatively puts his blackboard to more practical uses:
Rediscovering my youthful devotion to north Indian raga (for the series so far, click here), I turn to the popular ragas Bhairav and its female partner Bhairavi.
Bhairav Bhairav, associated with Lord Shiva, uses a flat second and sixth but natural third and seventh degrees (S r G m P d N S). Here’s The raga guide outline:
For a vocal version in dhrupad style, here’s the sublime Uday Bhawalkar again (see under rāg Yaman for more structural clues):
For the extended alap, it’s useful again to anchor ourselves in the main cadences. Exploring the tension between natural Ga and flat re, like that between Ni and flat dha, he builds up to a decorated cadence on Sa from 10.01, and then explores further around Ga, with the “subdominant” ma too featuring quite prominently. Always expanding the combinations of phrases, in a long passage from 14.51 he starts ascending to the flat dha. Still moving upwards, hints of top Sa are confirmed in long sustained cadences from 21.53.
From 25.38 he introduces a firm pulse with mukhṛā cadential refrains, exploring lower and middle registers in turn, eventually building to another sustained cadence on top Sa at 38.52, with excursions up to top Ga. From 43.19 the pulse intensifies further, until the pakhavaj entry at 50.08. As my trusty gurus explain, the two concluding songs are devotionalbhajan, the first from 1.05.00 to Lord Shiva in 10-beatjhaptāl (2+3, 2+3), followed from 1.20.43 by a song to Vishnu in 10-beat sūltāl, with five duple units.
Here’s another vocal rendition, by Rashid Khan, with discreet sarangi:
On sitar, I’m charmed as ever by Nikhil Banerjee:
with gats in 7-beat rupak tāl (3+2+2, which I pick up from 41.19) followed by 16-beat tintāl (from around 55.51).
And another version:
All that is more than enough to absorb, so take a break before embarking on
Bhairavi Bhairavi, the “devoted and compassionate consort of Bhairav”, is “usually portrayed in a small shrine worshipping a Shiva linga” (which, like touring, clearly doesn’t count; for some sacred phalluses in Bhutan, see here).
Here’s The raga guide on rāg Bhairavi:
To the ear—as with the whole raga-ragini theoretical system—there is no apparent male-female dichotomy here. Bhairavi is based on flat second, third, sixth, and seventh degrees (S r g m P d n S), but the natural version of Re is often heard as a passing note leading upwards to the flat ga. Now that we have some clues on how to listen, I’ll be more sparing with my comments.
Here’s rāg Bhairavi in dhrupad style sung the senior Dagar brothers Moinnudin and Aminuddin (from a 1968 LP recorded by Alain Daniélou, whose book was my main guide for raga back in the 1970s):
Still with dhrupad, here’s the great Zia Mohiuddin Dagar on rudra vina:
On sitar, here’s Nikhil Banerjee again, always sooo comfortable to listen to (or if you’d like to admire peacocks rather than trees, click here):
As well as contrasting flat and natural versions of re/Re, he flirts with a natural Dha at 10.15 (and from 16.58 as a passing note up to flat ni). The vilambit, with Nikhil Ghosh on tabla (in jhumra tāl, 3+4+3+4 beats), begins at 11.10.
For the Tibetan peoples, both before the Chinese occupation—or the uprisings from 1956—and under the reform era since the 1980s, our popular image of religious life is dominated by “institutional” monastic activity. Even genres like lhamo opera, nangma-töshe, and grand local folk communal rituals seem more commonly known than the diverse types of folk ritual performers.
any attempt at (re)presenting Tibetan culture today is inseparable from an implicit ideological and political commentary on the situation of Tibet, through history and at present.
Taxonomy Emic and etic ways of slicing the cake of expressive cultures vary; and for Tibet they vary both within and between Tibetan, Chinese, and Western approaches. As in many cultures, a simple dichotomy like sacred–secular will only confuse, even if we take it as a continuum. Catherine Bell reflects wisely on the variety of “ritual specialists” within world cultures in Ritual theory, ritual practice, pp.130–40. But again, such an etic umbrella term often seems inadequate for Tibet.
One would include the male ngagpa and female ngagmo self-cultivational groups of Tantric practitioners (see e.g. the work of Nicolas Sihlé, such as this article; wiki, and here; photo above). Further, with religion such a pervasive element in the daily life of Tibetan people, there’s no simple way of encapsulating the variety of performers, family groups and individuals, occupational, often itinerant—such as spirit mediums and diviners, mendicants and beggars (for the latter in pre-occupation Lhasa, see e.g. Part Two here, under “Professional and spiritual beggars”). Moreover, the trite rubric of “song-and-dance” subsumes calendrical rituals with communal, largely ascriptive participation (see e.g. here).  Indeed, since the 1950s, and still now, lay performers may be less closely surveilled than the major monasteries such as Labrang (for which see here and here).
As with Han Chinese traditions, some of these genres are described as obsolete, and appear to belong to “salvage” fieldwork. Having so often heard this claim from Chinese cultural cadres anxious about revealing “superstitious” activities in their domain, I am reluctant to take it as gospel. It is hard to assess the current picture from published material in Chinese and Tibetan. On one hand PRC scholars may take mediated, secular performances on the concert platform as evidence of the continuing life of tradition; on the other, their access enables them to document local genres. But of course change is always a factor. As with some Han Chinese traditions, folk activity may be continued by other means, and I suspect that lengthy immersion in a given area may still reveal neglected life in such genres. At the same time, few of these groups quite resemble the household ritual specialists who are my main theme in local Han Chinese communities.
In exile, while some genres of the former elite were maintained, and the monasteries have long been the main scholarly focus, many folk ritual genres hardly feature in representations of Tibetan expressive culture such as the 1986 Zlos-gar. However, some of the folk performers who made their way into exile sought to continue activity there.
Moreover, one would seek to consider groups among Tibetan communities such as those of Sikkim, Bhutan, and Ladakh, from where some of the most interesting material derives. As with other “marginal survivals”, always bearing in mind that these are local traditions, it can be tempting to regard such manifestations as suggestive of culture within old Tibet (cf. “When the rites are lost, seek throughout the countryside”).
* * *
Among all these genres, by far the most popular area of research is the Gesarepic (see here, n.2, and here). Though it is often treated as a reified genre of oral literature, and since the 1980s has also been performed on the secular stage, the solo performers (both the “inspired” bards who received the text through spiritual revelation in trance after a psychological crisis, and those who learned by listening to other bards) continued to play a role in the domestic rituals of their local communities after the 1980s’ reforms, despite the encroachment of pop and media culture.
But as in south Asia and China, there was (and is) a variety of performers. So here I will illustrate the difficulties of simple classification with brief introductions to lama mani, drekar, and ralpa.
Lama mani The itinerant solo folk storytellers lama mani enact religious tales with the aid of thangka paintings. It may be more suitable to regard them as educators. 
An important source for the wider historical context around China and south Asia is
Victor Mair, Painting and performance: Chinese picture recitation and its Indian genesis (1989).
For the TAR, the lama mani feature in Zangzu shuochang yishu; see also this introduction. Around Lhasa, this 2014 article portrays “Chilie” [Thinley / ‘Phrin las] (b. c1940), typically, as “the last lama mani”.
Brought up in a village of Nagarze county in the Lhoka region of southeast TAR, both of his parents had performed lama mani, and he learned with them from young, along with his three older sisters; here one would wish to fill in the gaps in his biography for the Maoist decades. Even recently, his status as a Transmitter of the Intangible Cultural Heritage hadn’t brought him security: in 2014, performing on the street in the Barkhor, he was moved on by the police.
Some lama mani have also been active in exile—note
Drekar Also belonging within this diverse rubric are the drekar (in Chinese, zhega 折嘎: see this useful page), mendicant masked buffoons reciting auspicious verses for New Year and weddings (cf. Chinese beggars, such as in Shaanbei).
Again, the drekar have been described as obsolete, both within and beyond the PRC. A brief recorded excerpt (from since the 1980s’ reforms!) can be heard in #2 of CD 6 in Mao Jizeng’s anthology Xizang yinyue jishi. Whereas it was clearly recited on request, Woeser filmed this even briefer video during a street performance, suggesting that there may still be potential for fieldwork:
Ralpa Until the 1950s the ralpa or relpa (in Chinese, reba 热巴), mostly from the Kham region in origin, were family-based, low-class, itinerant performers, using narration, singing, dancing, acrobatics, and small plays, based on the life of Milarepa.
But the sense in which ralpa is now commonly promoted is as a communal dance festivity in the villages of Kham—subject of a book by Gonpo Gyaltsen (1928–2020), himself a former ralpa from the Dechen region there: in Chinese, Oumi Jiacan 欧米加参, Xuecheng reba 雪域热巴 (1998), Tibetan translation Gangs-ljongs ral-pa (2017).
Today this form too may be largely obsolete (see e.g. this useful survey), even as it has become a victim of commodified dance arrangements and the Intangible Cultural Heritage.
* * *
Under Chinese occupation and modernity some of these genres have doubtless suffered more than others; but we should include them all within our picture of the varied religious behaviours in local Tibetan societies—even as many fine scholars, quite legitimately, turn their attention to the pop soundscape. And of course more revealing ethnographies could be compiled on how individual, family, or devotional groups of lay participants dovetail in local societies with monasteries, communal ritual activities, and so on —over time: as usual, we might hope to seek threads of continuity in 1950s’ activity.
With thanks as ever to Isabelle Henrion-Dourcy
 Sources for such genres appear rather piecemeal. Some feature in §III of the New Grove article on Tibet, and in the bibliographies of Isabelle Henrion-Dourcy (for Western-language sources) and Sangye Dondhup (for Tibetan and Chinese items); but Isabelle surveys much of the material in chapter 3 of her magnum opusLethéâtre ache lhamo, with references including some notes by early Western Tibetologists (such as Tucci and Stein), and for the post-reform era, studies by Tibetan and Chinese scholars, again mostly brief.
For Tibetan communities within the PRC, among the Anthology volumes (for the Tibetan Autonomous Region [TAR], Qinghai, Gansu, Sichuan, and Yunnan, in Chinese), those on narrative-singing (and perhaps on folk-song, and dance) should give further leads.
At a tangent, YouTube has a range of interesting material under “Tibetan wedding”, like this 2013 ceremony from a village in Qinghai, with some fine singing. This might lead us to the chang ma beer servers in old and new Tibet.
 Among references to lama mani in Lethéâtre ache lhamo (n.1 above), two discuss the drama Padma ‘od-‘bar (also popular in lhamo, like many items here): Anne-Marie Blondeau’s chapter in Zlos-gar (referring mainly to the relation of paintings and text), and a 2012 booklet (in Tibetan) with three CDs, for the Intangible Cultural Heritage.
 For a mendicant singer in early 20th century Amdo, with pertinent details on present-day performers, see this article by Gerald Roche.
My Mahler series is quite extensive, but somehow after all this time I still haven’t managed to devote a post to the monumental 2nd symphony, premiered in 1895 (wiki here; Norman Lebrecht, Why Mahler?, always an engaging guide too: for recordings, see pp.251–3).
I was already deeply immersed in it before I got to eavesdrop on Bernstein’s recording sessions with the LSO at Ely Cathedral in 1974. Sessions can be tiring, doing fiddly little takes over and over again; but one evening there was just time for Bernstein to rouse the orchestra to do one complete, electrifying take of the first movement. Here’s their concert, with Janet Baker!!! and Sheila Armstrong:
The 1st movement Totenfeier alone is an epic.
Totenfeier: culmination of a long buildup from 13.59 (an exhibit in Reaching a crescendo, or not!) that leads to the, um, “recapitulation”. Of the versions here, Rattle gives the most extreme interpretation of the molto pesante, while early versions (Fried, Ormandy, Walter) ignore it.
Eventually the contralto voice of Urlicht emerges magically from the orchestral texture:
O Röschen rot! Der Mensch liegt in größter Not! Der Mensch liegt in größter Pein! Je lieber möcht’ ich im Himmel sein.
Da kam ich auf einen breiten Weg: Da kam ein Engelein und wollt’ mich abweisen. Ach nein! Ich ließ mich nicht abweisen! Ich bin von Gott und will wieder zu Gott! Der liebe Gott wird mir ein Lichtchen geben, wird leuchten mir bis in das ewig selig Leben!
It’s interrupted by the march of the dead, which falls away to the hushed choral entry of Aufersteh’n, culminating in the astounding, blazing ending.
Aufersteh’n, ja aufersteh’n wirst du, mein Staub, nach kurzer Ruh’! Unsterblich Leben! Unsterblich Leben will der dich rief dir geben!
Wieder aufzublüh’n wirst du gesät! Der Herr der Ernte geht und sammelt Garben uns ein, die starben!
Lest I run out of superlatives, I’ll refrain from eulogizing all the fine detail, on condition that you set aside everything else and immerse yourself totally in the symphony.
Like listening to rag Yaman, we can’t possibly digest all these versions at once—but how amazing to have such great recordings just a click away. Here’s ClaudioAbbado and the remarkable Lucerne Festival Orchestra, with Anna Larsson and Eteri Gvazava, in 2003:
KlausTennstedt and the LPO, with Jard van Nes and Yvonne Kenny, live in 1989:
S-S-Simon Rattle and the Birmingham Symphony Orchestra (after their classic 1987 recording) live in 1998, with Anne Sofie von Otter!!! and Hillevi Martinpelto:
GustavoDudamel and the Simon Bolivar Symphony Orchestra, with Anna Larssen and Miah Persson, at the Proms in 2011:
Recently a friend living in Istanbul, who regularly visits her grown-up children in London, remarked on her shortest ever flight home.
This put me in mind of [cf. Alan Bennett’s Sermon] a story that I just can’t track down—I want to quote the original, but I’ve scoured my groaning bookshelves in vain. * Anyway, until I do find it, I’ll offer you a rough version, which I’m sure is more elaborate, as is the way with oral retellings:
An elderly Italian-American (I’ll call him Luigi) who hasn’t been back to Italy since emigrating to Chicago in his 20s, decides to take a short trip to see Rome again. Dozing off on his flight, he wakes up when the plane touches down on a stopover in New York; so in a daze, delighted that the time has passed so quickly, he gets off. Impressed by the smooth efficiency of Italian passport control, he makes his way to the cab rank, asking the driver, in Italian, to take him to a reasonably-priced hotel downtown. The cab driver is Italian, of course, so they chat away as he takes Luigi to his hotel.
Naturally the receptionist is also Italian, so after checking in he asks her to recommend a nice little family-run trattoria nearby. And so it goes on… In blissful ignorance Luigi spends a happy few days in New York like this, marvelling at how much Rome has changed. He pauses to admire a zampogna and piffero duo on the street. Somewhat surprised to see so much “I ♥ NY” merchandise in the souvenir shops, he puts it down to the relentless march of globalisation; but eventually he finds an “I ♥ Rome” T-shirt, and a cute little plastic model of the Colosseum (which he just hasn’t managed to find time to visit), buying them from the (Italian) assistant to take back proudly to Chicago with him.
So near and yet so far… I really must find the original. Sounds rather like David Sedaris, Beppe Severgnini, or perhaps George Mikes, but no luck yet. Please help, someone!
For more Italian jaunts, click here; and for a touring game, here.
aptly dedicated to the fine anthropologist and film-maker Rahile Dawut, who is among countless Uyghurs “disappeared” into the “re-education” camp system.
Integrating expressive culture, religion, society, and politics, it’s complemented by the website http://www.soundislamchina.org, where we can find audio and video examples discussed in the text.
Though Rachel has been unable to return to Xinjiang since 2012, alongside others like Rian Thum and Darren Byler, she has been assiduously documenting the whole cataclysm there with a whole series of articles, some of which form the basis for chapters in this volume. Since then too, her research has benefitted from the perspectives of visiting Uyghur communities in neighbouring Kazakhstan and Kyrgyzstan.
Indeed, even her fieldwork in Xinjiang from 2006 to 2012 was hampered by tensions that came to a head with the protests and inter-ethnic violence of 2009 in Urümchi. Since 2016 for Xinjiang Uyghurs to have any contact with relatives and friends abroad has become highly dangerous.
After a long period of research on the largely masculine worlds of the muqam and Uyghur pop music, Rachel turned late to the less visible world of female culture, studying a group of pious women in a village in southern Xinjiang who recite the Qur’an and intone zikr religious formulas. Their schedule was busy, including calendrical and life-cycle rituals, rituals for the dead, and to heal sickness, for individual families and the whole community. The village women were “immersed in a perpetual cycle of reciprocal hospitality and mutual aid. […] Moral propriety and communal responsibility were intertwined with being a good Muslim.”
By contrast with media images, these women were not isolated, but highly networked and responsive to social change. They continued practising, often clandestinely, throughout the Maoist era, becoming more open after the 1980s’ reforms—until being suppressed since 2014.
The seven chapters flow compellingly in an escalating sequence of tragedy, moving from poor villages to labour camps
.Chapter 1 is an exemplary exposition of the main themes, adding to our material on society and soundscape, always striking just the right balance between cross-cultural theory and grassroots fieldwork. The chapter opens with insightful sonic vignettes:
The massive development of recent decades in the Xinjiang Uyghur Autonomous Region in northwest China has brought rapid advances in infra-structure, the wholesale extraction of natural resources, and large-scale Han Chinese immigration into a region until recently dominated by Turkic Muslim peoples, the most numerous of whom are the Uyghurs. This development has wrought huge changes, not only in the landscape but also in the soundscape. By 2012, coal mines and oil refineries had come to dominate the desert landscape, and heavy trucks thundered up and down the new highways transporting minerals and building materials. In Xinjiang’s provincial cities, bulldozers rumbled over demolition sites and mud-brick shacks crashed to the ground, fracturing precarious communities of Uyghur rural migrants. The thudding of pile drivers echoed around the high-rise residential developments that were shooting up in their place. In the manicured town squares, the evening soundscape became carnivalesque. Groups of Han Chinese women performed American line dancing or Chinese yang’ge dancing to techno soundtracks that competed with tinny music from children’s fairground rides. In the Muslim graveyard in Ürümchi, there was an audible hum from the electricity pylons and the mass of wires that passed overhead; relatives complained that the noise was disturbing the sleep of the dead. In the Uyghur villages of the rural south, the roar of motorbikes had all but replaced the groan of the donkeys, and the nights throbbed to the sound of water pumps as farmers took advantage of cheap electricity to pump water to their cotton fields. The village loudspeaker, that supreme sonic marker of the Chinese Cultural Revolution, was once again filling the village streets with a mixture of popular songs and news of the latest political campaigns.
But just as important is silence: “equally important for an understanding of the soundscape are the sounds that are not heard, sounds that do not circulate in the public sphere”—such as the call to prayer. Even the women’s religious gatherings, the main subject of the book, were held furtively behind closed doors. And by 2018 people didn’t even dare to talk (cf. The whisperers).
Rachel introduces the religious history of the Uyghurs, and the revival since the reforms of the 1980s, noting increasing piety among local communities, and placing it within the wider context of transnational flows of Islamic ideologies and practice, notably activity within Kazakhstan and Kyrgyzstan. But already on the eve of 9/11 even the most routine of Muslim practices were coming to be targeted by the Chinese state in campaigns against “extremism” and “separatism”. Nor were Uyghur communities unified in their faith, with a growing debate around stricter forms of Wahhabism. She notes the interpretation of religious revivals as a response among marginalised and deprived people to the upheavals prompted by the introduction of globalized capitalism.
She presents fine perspectives on “Why sound?”, “Is it music?”, and “Thinking about music”, and among “Contested soundscapes”, she draws attention to gendered aspects. With “music”, singing, and dancing all subject to scrutiny within Uyghur communities themselves, she highlights the experience of the participants, and notes the social circulation of religious media via recordings and the internet, finding similarities with the transmission of pop music.
As an interlude, a village woman tells her story in 2009, growing up under the Maoist commune system, and her experiences since the 1980s’ reforms, cautiously taking part in the village’s ritual events. Rachel reflects on the account in Chapter 2, which focuses on the khätmä healing ritual, also used for commemorating the dead. She explores the role of büwi, the senior ritual specialist who leads the women in reciting and weeping in trance. The role is often hereditary, but one of Rachel’s mentors had begun her path after a dream, like many spirit mediums in China (see e.g. here, with many links) and further afield.
The authority for their learning is often conferred by a period of study with male ritual specialists. Some identify as tariqa, people of the path, and she traces the connection with Sufi lodges and the wider history of organised Sufism.
Rachel gives a detailed account of a khätmä ritual she attended in 2009, alternating surah verses in the Qur’an and zikr short repeated phrases of prayers. With the affective power of sound more important than lexical meaning, she focuses on bodily, rhythmic entrainment, as well as ishq (divine love, passion) and därd (suffering), expressed through weeping (some links here), which she explores with yet another detailed cross-cultural analysis. As one büwi commented on watching the video of the climax of the ritual:
The oil is sizzling in the pot [qazan kizip kätti]. Their love for Allah is so strong that they can’t stop themselves crying, just like the pot on the stove. When the oil is hot, you must throw in the meat otherwise the oil will catch fre. It’s just like that. Then you must put in the vegetables, otherwise the meat will burn. So just like that the women cry a lot. . . . Their love [ishq] for Allah is like the hot oil in the pot, their love for Allah is so strong.
She notes that
reciting the khätmä and weeping not only is for alleviating one’s own sin but can also serve as an act of intercession on behalf of the families of the deceased, or even for the whole community.
Chapter 3 discusses the hikmät sung prayers of the women’s rituals, the complex interactions of text and performance, and debates over style. Acknowledging the work of Chinese musicologist Zhou Ji (see here, under “The muqaddime“), she again gets to the heart of religious practice. She describes a healing ritual in 2012, when the political climate was already tense; and a 2015 ritual across the Kazakh border, with insightful comments on the modern history of the region (cf. The Kazakh famine).
Chapter 4 continues to incorporate material from Uyghur communities beyond Xinjiang, exploring patterns of circulation of Qur’anic recitation, and how they are discussed and strategically deployed in public spaces, digital media, and daily practice.
Under the more relaxed conditions of the 1980s and 90s, travel and trade helped satisfy the longing for engagement with the Muslim heartlands in the Middle East. The growing influence of Saudi and Egyptian styles of recitation as heard on media platforms brought a certain dilution of local styles, which was not always welcome. Rachel’s attuned ear notes both the tajwid rules for recitation, including nasal timbre, and the taste for reverb in recordings.
She makes adroit comparisons with modal improvisation and changing styles in Egypt and Indonesia. With all this in mind, she looks again at the vocal style of the khätmä ritual in her adoptive village in south Xinjiang, in another detailed analysis of a “spiritual aesthetic in transition”. She notes the apparent contradiction in the rural büwi incorporating the Saudi style, which preaches against the “superstitious” Sufi practices that they represent. While she notes that “many observers of the Islamic world have pitted supposedly tolerant and hybrid forms of local Islam against the purifying practices of reformist individuals and groups”, the distinction is far from clear-cut. While internalising their marginality,
For them, mimicking the sounds of Salafism did not necessarily denote an adoption of Salafi ideology. For Aynisa, as for other reciters, rather than indexing rival ideologies, what both the Egyptian and Saudi styles indexed was modernity.
felt the need to make herself strong and to make herself modern, in part in response to pressure from state religious policies, in part in response to criticism of her own practice by Uyghur reformists. Cyborglike, magpielike, she mimetically absorbed and deployed foreign styles of recitation within a very local form of ritual, using them to resist backward status and to lay claim to alternative styles of modernity.
After another interlude translating the anonymous satirical poem “They’ll arrest you” posted on WeChat in 2014, showing clearly that the campaign’s true target was normal moral behaviour for Uyghurs, Chapter 5,“Mobile Islam: mediation and circulation”, explores depictions of religion and Uyghur identity (not least through the sensory, affective experiences of images and sound) that thrived briefly on social media platforms, and the complex debates among Uyghurs about how to be a good Muslim—in particular a good, modest Muslim woman. With state repression escalating after the 2009 unrest (fed by the Global War on Terror), virtually any form of Uyghur behaviour became vulnerable to accusations of “religious extremism”, and debate was silenced. Countering the state discourse, she notes:
Together these phenomena helped to produce new structures of feeling within Uyghur society that may be best characterized as a crisis of suffering—both personally and collectively experienced—to which only Islam, in different guises, could provide a solution through its capacity to enable personal and collective transformation. For the majority, this spiritual awakening and quest for greater religious knowledge, and the projects of practice and self-discipline impelled by their new faith, were primarily personal. For some, they converged with experiences of the increasingly repressive state policies and took on a more overtly political dimension.
In July 2014 violent confrontations in Yarkand county in southern Xinjiang began with a police raid on an “illegal religious gathering” by a group of village women. Rachel returns to the ubiquitous theme of därd suffering, now denoting national as well as spiritual pain, and expressed in religious worship and pop music alike. The latter often took the traditional—and transnational—a cappella form of anashid, sung poetry in praise of Allah, only in a breathy popular style remote from the nasality of tajwid recitation. Though their main theme was the call to prayer, Rachel confronts the radical message of some of these items. And with typically instructive cross-cultural examples, she contemplates the power of rumour.
Agents of the state reacted with horror at the spread of what they perceived as alien, antimodern, and hence threatening ways of being, and they invoked the globally circulating trope of Islamic terror, which enabled new violence to be unleashed against the supposed terrorists and against the Uyghur people, who were now coming to be collectively defined by this trope.
Chapter 6, “Song and dance and the sonic territorization of Xinjiang”,notes people’s alienation from the formal musical performances promoted by state media since the intensification of campaigns since 2014. The chapter opens by unpacking Little apple, a bizarrely kitsch video adopted nationally by the security forces to promote stability and ethnic unity. Rachel utilizes research on Tibet. Uyghur culture and the Chinese state have irreconcilable images of the landscape; noting the rebuilding, and bulldozing, of sites like Kashgar and Qumul to bolster the Chinese agenda, she discusses sonic territoralisation. Since 2015 the soundscape of urban Xinjiang has been dominated by Chinese propaganda songs, evoking the mass propaganda of the Maoist era—cue for further instructive introductions to Muzak and shopping malls, and to the use of sound in warfare.
She now discusses the campaign against religious extremism in detail.
Rather than targeting the small number of people who might reasonably be judged vulnerable to radicalization and violent action, the anti-religious-extremism campaign in Xinjiang sought to eliminate all visible and audible expressions of Islamic faith—veiling, beards, public prayer, fasting, religious gatherings, instruction, and media—from the landscape and soundscape.
Among the targets were visible signs of religiosity, including women’s clothing. “By 2016, veils and beards had disappeared from the landscape.” Also to be eliminated was “noise”—meaning Muslim noise, inside unofficial mosques, in restaurants and family homes, and on social media. Listening was dangerous.
Again we are reminded of the debate within Uyghur communities with a discussion of the proper observance of weddings. But the state now fabricated a simplified and misleading opposition: “foreign” religious extremism versus “traditional” song and dance.
To replace Muslim noise, the commodified Chinese song-and-dance style was heavily promoted. In another fascinating discussion Rachel unpacks the meanings of smiling in such performances—by contrast with the Uyghur emphasis on weeping.
If China’s professional minority performers had long been accustomed to smiling to service the requirements of nation building, the unfolding of the anti-religious-extremism campaign in Xinjiang made it clear that it was no longer sufcient for paid professionals to smile; now ordinary Uyghurs from schoolchildren to büwis were required to silence their weeping and publicly demonstrate their happiness. From 2015 on, local cultural bureaus across Xinjiang organized villagers to participate in song-and-dance performances, mass dancing displays, weekly sessions for singing revolutionary songs, and weekly mäshräp gatherings in order to counter extremism.
The mäshräp had long been a contested and regionally variable forum—see her 2020 article, also bearing on the incongruous attempt to gain UNESCO status under the Intangible Cultural Heritage; and in similar vein, “You shall sing and dance: contested ‘safeguarding’ of Uyghur Intangible Cultural Heritage”, Asian ethnicity 21.4 (2020), by an anonymous (apparently Uyghur) scholar.
Again referencing the Maoist era, another focus of the campaigns was singing “Red Songs”, which even religious personnel were required to perform.
With the Uyghur diaspora responding by declaring such performances haram, Rachel has to clarify that “music”, song and dance, including muqam and the songs of the ashiq Sufi mendicants, had long co-existed with more orthodox, austere modes of religious expression, constituting another historical object of debate among Uyghurs. And even the staged song-and-dance style had a history going back to the early 20th century: “a rejection of this culture implied, in the view of many urban intellectuals, a rejection of the development of the modern Uyghur nation”.
Such issues were hotly debated on Uyghur forums in exile.
It was in this context, with music and Islam in Uyghur culture fixed into positions of opposition, and musical performance deployed as a tool of control by the state, that Uyghur pop singers like those mentioned in chapter 5 fled the country, arrived in Turkey “repenting of their sins”—sins that might well have included performing patriotic or revolutionary songs praising the Chinese Communist Party—and atoned for these sins recording radical anashid supporting the mujahidin.
The Xinjiang campaigns were an attempt to replace one form of embodied practice with another—secular, modern, patriotic. While Rachel notes that such compulsory gatherings weren’t invariably experienced as the imposition of an alien sonic regime,
the fact that these experiences of singing and dancing were coercive and underpinned by state violence was completely consistent with past precedent, and this juxtaposition of song and dance and state violence would come still more sharply into focus in the new context of the mass internment camps that were already under construction across the region.
And so the reeducation techniques in the camps are the subject of Chapter 7, “Erasure and trauma”. Among much coverage, this too is a masterly account.
By 2017 the campaigns had extended way beyond the religious sphere.
Increasingly the term “religious extremism” seemed to serve as a gloss for Uyghur culture and identity, which was now regarded as a “virus” in need of eradication.
Again, coercive musical performance played a key role in the reeducation programme of the camps. I remain unclear how making inmates sing “If You’re Happy and You Know It” for foreign journalists might ever be expected to convince anyone—I suppose it’s more of a demonstration of power.
The chapter continues with an astute discussion of trauma, subsuming the Cultural Revolution and other societies.
Rachel finds the binding theme of repetition—in Red Songs and forced confessions, as in zikr and repeating the shahadah 72,000 times for a death ritual. She reads the securitisation of Xinjiang as a colonial project, prompting further global comparisons. Yet—or thus,
we should not assume for one moment that the effects of the anti-religious-extremism campaign in Xinjiang will be a permanent erasure of the religious sensibilities and the cultural identity of its subjects and to rewire them as patriotic automatons.
Simple acts of remembering “suggest the inevitable failure of state projects of social reengineering”.
She adopts scholars’ metaphor of the palimpsest to evoke unsuccessful attempts to erase previous layers.
Far from internalizing understandings of their culture and faith as an infectious disease that led inexorably to terrorist violence, I suggest that Uyghurs are well accustomed to the periodic and transient nature of political campaigns, and they know how to attune themselves to the requirements of the present.
While it will hardly console those grieving over bulldozed gravelands or mourning their loved ones, it’s a remarkably far-sighted and optimistic conclusion.
* * *
While some sections on Islamic transmission are highly technical, Rachel has a gift for integrating theory with ethnographic detail. In all, despite pertinent reminders in the later chapters, Xinjiang faces firmly west, not east: Han Chinese culture may be highly visible, and audible, in the towns, but here it hardly appears except (as Barnett observes for Tibet) as an “inanimate or malignant force”. In Xinjiang and further afield, the whole culture is dominated by the diverse practices of Islam—which are precisely what the Chinese state is now trying to erase.
For more, see Uyghur tag; and for a comparable case, see posts under the Tibet tag. These themes should never have been considered marginal in studies of the PRC, and now they seem all the more urgent.
Blurry 1986 polaroid Four Pissed Mates On the Razz Staggering Out of a Stretch Limo in Pink Sombreros After a Karaoke Night fetches 99p at a car boot sale
Just like the elegant calligraphy of the colophons with the scroll, the photo is adorned with scrawlings in marker-pen of a Hitler moustache and Sundry Ribald Appendages [popular beat combo—Ed.], further enhancing its market value.
For the rich local traditions of Chinese ritual—as I never tire of observing—we have ample silent, immobile textual documentation, but much less material in the public domain on film (see this list).
Ritual drama has been a substantial component of this field ever since the projects initiated by C.K. Wang soon after the 1980s’ revival of tradition. But again we rarely have access to the drama itself, with all its actions and soundscape, all the “red and fiery” sensuous pleasures that are an indispensable part of the experience.
And besides documenting textual and material aspects, he avidly recorded local Chinese ritual drama on film—mainly in the early 1990s, before migration, pop music, the lures of material enrichment, and heritagification were too rampant.
The playlist of films (mostly around half an hour, with French voiceovers) on his YouTube channel includes exorcistic drama from south China, such as the nuoxi masked dramas of Jiangxi, Hunan (including Mulian drama; see also here), and Anhui; as well as Nantong near Shanghai, and, again in Hunan, New Year rituals of Hengshan and among the Miao.
Here’s the English version of L’expulsion du petit demon, filmed in Pingxiang on the Jiangxi–Hunan border:
Of two excerpts from shadow-puppetry in Shaanxi (cf. Chinese shadows), the second also including marionettes from Chaozhou and again Shaanxi:
The playlist also ventures to Tibet—a grand monastic festival near Lhasa, and lhamo opera—as well as south and southeast Asia: Kerala, Java and Bali—as well as itinerant story-tellers of Bengal illustrating their religious paintings, part of a rich Asian tradition documented by Victor Mair in Painting and performance: Chinese picture recitation and its Indian genesis (1989).
Coming soon after the English edition of Woeser’s Forbidden memory, another fine contribution to our understanding of modern Tibetan history is the magnum opus
Robert Barnett, Benno Weiner, and Françoise Robin (eds), Conflicting memories: Tibetan history under Mao retold (2020, xxix + 681 pp.!).
Covering the periods since the Chinese occupation in 1950 and the death of Mao in 1976, it presents a wealth of original material in the form of memoirs and oral narratives, histories and official sources, fiction and film, dovetailing perceptive essays and primary documents. Besides the Tibetan Autonomous Region (TAR), Amdo and Kham are especially well represented.
As Robert Barnett explains in yet another of his exemplary introductions, the book presents the candid narratives of a range of Tibetan and Chinese writers—by contrast with the historiography of the Chinese state, with its “logic of legitimization”. Before the reform era since 1980, the main periods, in an escalating sequence of violence, were the early years of occupation; the crises of 1956–59; and the Cultural Revolution (notably 1966–69).
Oral accounts and memoirs—from Tibetan and Chinese officials, some early Tibetan Communists and progressives, and ordinary and elite Tibetans—“seek to make nuanced, sometimes almost imperceptible, adjustments to official narratives about China’s recent record in Tibetan regions”. While they don’t go so far as to challenge CCP rule over Tibet, they are “historical retellings in which the state has been removed or reduced to an inanimate or malignant force, and in which Tibetan agency has been restored, but only as a question of endurance and at an individual, local level.” In all such accounts, we need to “read between the lines”—just as for material on Han Chinese regions (see e.g. here, and here).
Part One, “Official retellings and revisualisations of the ‘Liberation of Tibet’ ”, opens with chapters by Benno Weiner (whose recent book The Chinese revolution on the Tibetan frontier is another important contribution to our knowledge of the modern history of Amdo) and Alice Travers, exploring changing agendas in the published “cultural and historical materials” (wenshi ziliao)—also a revealing source for Han Chinese areas (cf. here).
Compared to the extreme violence that was to come, Western, Chinese, and Tibetan authors have tended to portray the early years of occupation as relatively genteel. But Bianca Horlemann’s scrutiny of an account by the Chinese leader of a “Work Group” for the pastoralist Golog region in south Amdo adds to a growing body of evidence that “liberation” was far from smooth.
And Robert Barnett’s own chapter describes in detail the change of emphasis in mainstream Chinese “Tibet-encounter” films and TV dramas from the Maoist era to the reforms (cf. his Columbia course). Setting forth from the beguiling voyeuristic notion (Western as much as Chinese) of Tibet as “mysterious” and “exotic”, he notes a shift from tales of socialist military valour to commercially attractive stories of romance and self-discovery.
He suggests that the rationale for the early films was
in large part to explain and justify to the wider nation the abrupt and large-scale interaction then occurring between Chinese forces and Tibetans. That contact was, after all, on an unprecedented scale and involved entirely different and unfamiliar cultures, languages and social systems. Chinese citizens who were sent to Tibet were being asked not just to risk their lives fighting Tibetan troops and rebels in deeply unfamiliar and difficult terrain, but also in many cases to dedicate decades of their lives as cadres, teachers, doctors, road-builders, labourers, and so forth in order to administer and colonise an area which, unlike other minority areas within China, had had its own government, military and ruling institutions for centuries and where few Chinese had ever lived or worked before.
Throughout the various periods, many films portray Tibetans as grateful allies of the Party; and they dwell on the exploitation of the masses at the hands of the old ruling classes.
At its simplest, films in the Mao era vilified Tibetan culture and the Tibetan social system, while those produced in the reform period beautified Tibetans, their environment, and, increasingly, their bodies.
Ever attentive to gender issues, Barnett notes the trope of the “orphan–heroine”. And while Chinese characters have come to be explored in more depth, there remain no credible portrayals of the Tibetan side of the story.
In Part Two, “Rereading the past: stories told by documents”, Alex Raymond again reinterprets the initial “liberation” of Tibet, showing that any “gradualism” in Chinese policy was a matter of expediency and logistics. Chung Tsering assesses a variety of accounts of the ambiguous political career of Ngaphö Ngawang Jigme (1910–2009); Document 4 translates his 1989 speech. And Document 5 is an important addition to work on the Tenth Panchen Lama—a hitherto unpublished speech also from 1989, a critique not just of the Cultural Revolution but of the whole three decades of occupation.
Part Three, “Speaking the past: oral remembering” addresses the uprisings in Amdo from 1958, and the Cultural Revolution there. Dáša Mortensen unpacks ongoing historical amnesia through public and private accounts of the 1966 destruction of Gandan Sumtsenling, the main Tibetan monastery of Gyalthang in Yunnan province, showing how “the politics of memory and forgetting are shaped by both official and individual agendas, competing to produce an acceptable memory at a time when grievances are still deeply entrenched and inconvenient for any side to air”.
Charlene Makley, with two pseudonymised contributors, unpacks an oral account of the years following 1958 by a senior Tibetan village leader (“G.” below) in Rebgong (southeast Qinghai)—using a detailed system of transcription to evoke the subtle messages of his language and his interactions with the participants, which rarely emerge in interview transcripts. A sample (asterisks denoting Chinese loanwords):
T: How many years were you in the *labour camp*? G: Four and a half years. T: For four and half years? Oh so that means ’58, ’59, ’60 and ’61? [11:38 G explains how central Party officials came to investigate Qinghai during the post-famine rectification process. Here he goes into the most detail so far. T had never heard this; T and CM are entranced.] G: [until] ’62… ’62… that’s how long I had to stay. Not just for 1958, but for ’59, ’60, ’61 and ‘62. – T: Oooh. – Until August of 1962, in *September I returned. – CM/T: Mmm/Oooh – The one who reported [the situation] to *central leaders* was … Wang Zhao came, Wang Zhao, the *deputy head* of the *Central Management Department* (Ch.: Guanlibu). – CM/T: Oooh. – So Qinghai *province *sent a delegation down*, and the *Management Department* officials accompanied them. When they came, they *investigated everything. They disbanded the *cafeterias. All those sent to the *labour camp* were released. Wang Zhao said a few words: “Just as for the People’s Militias, keep the *‘group leaders’* (Ch.: banzhang) imprisoned, and release the ‘militia members’.” He used that kind of metaphor, he didn’t say more than that … What did he mean by a *‘group leader’*? He meant the traditional Tibetan leaders, of course. By *‘group leader’,* he meant Tibetan *landlords, or lamas or lay leaders. [Wang] ordered everyone but them to be released. But *half [of those leaders] had already died, They died! They all died! That region was harsh because of the high altitude!
The same period is discussed in an excerpt from a remarkably frank book by Rinchen Zangpo (Shamdo Rinzang).
Part Four describes “Literary retellings”—the short stories, novels, literary memoirs, and fiction from the reform era that served as a necessary, not optional, forum for Tibetan critiques of the terrors following 1958. Françoise Robin discusses literature recalling the period in Amdo:
Fiction and literature confirm their use by Tibetans to counter official memory and circumvent the hegemonic memory engineering that has been going on for over fifty years. Still facing too many risks to offer directly a revised account of lost events, these works of fiction not so much mark what has been forgotten as delineate the history of state erasure of that past, and its silencing of the generation that experienced it.
Xénia de Heering introduces Nagtshang Nulo’s autobiography Joys and Sorrows of the Nagtshang Boy, set in Machu county, Kanlho, interspersing official documents.
Part Five, “Religious remembering” focuses on history recollected through the lens of faith. Nicole Willock, Maria Turek, and Geoffrey Barstow describe accounts by lamas, Buddhist scholars, hermits, and a religious artisan. Even those who accommodated with the new regime suffered terribly, but they continued to view their role as guardians of Tibetan culture and religion, recalling ultra-leftist violence merely in terms of obstacles to spiritual development.
The volume is further enriched by extensive references, detailed maps, glossary, photos, and an exhaustive index. Hefty as it is, I still wonder how Brill still manages to charge such astronomical prices for their fine books, mitigating against the wide readership they deserve.
Again I marvel at the enterprise, energy, and nuance of recent scholarship on Tibet, so very far from the simplistic, polarised work of the 1980s. But the emergence of a certain space for alternative versions of this traumatic history can be of little consolation for Tibetan people amidst their current plight, as Chinese state control continues to intensify.
As with World War Two, the inherited British historical bias is so very limiting. Wars don’t end with peace and harmony, as Keith Lowe shows in Savage continent for the aftermath of World War Two. We (by which I mean I) tend to view all the major conflagrations as separate and defined within a narrow time-frame, whereas a work like this reveals the long-term global picture. The flashpoints of recent times go back to the cycles of violence that erupted amidst dying empires and rising states. Irredentism and revisionism are major themes of the whole period.
Gerwarth opens his Introduction with two quotes:
Both sides, victors and vanquished, were ruined. All the Emperors or their successors were slain or deposed … All were defeated, all were stricken, everything they had given was in vain. Nothing was gained by any … Those that survived, the veterans of countless battle-days, returned, whether with the laurels of victory or tidings of disasters, to homes engulfed already in catastrophe. —Winston Churchill
This war is not the end but the beginning of violence. It is the forge in which the world will be hammered into new borders and new communities. New molds want to be filled with blood, and power will be wielded with a hard fist. —Ernst Jünger
He goes on to evoke the appalling story of ethnic cleansing in Smyrna in 1922.
So the term “interwar years” is misleading.
For those living in Riga, Kiev, Smyrna, and many other places in eastern, central, and southeastern Europe in 1919, there was no peace, only continuous violence.
In the early chapters Gerwarth unpacks the 1917 Russian revolution, the catalyst for movements far afield, as soldiers returned, radicalized, to their devastated homelands, with refugees dispersed around the fragmented lands of the former Austro-Hungarian empire and the Ottoman domains, now aspiring to independence as new nation states.
Bulgaria features prominently in the complex tale of the Balkan wars; Hungary and Romania were highly unstable too. And extreme violence continued unabated in the unruly “bloodlands” of the Baltic states and Ukraine (see Life behind the Iron curtain), before they were engulfed by the forces of Hitler and Stalin; by now the victims were routinely civilians as much as regular troops.
Confronting the “contagion” of Bolshevism, endless cycles of retribution, revolution and counter-revolution, recurred. Anti-Jewish pogroms, too, were widespread:
Allegedly representing everything the Far Right despised, the Jews could simultaneously (and paradoxically) be portrayed as the embodiment of a pan-Slavic revolutionary menace from “the East” that threatened the traditional order of Christian central Europe, as “red agents” of Moscow, and as representatives of an obscure capitalist “Golden International” and force of Western democratisation. What these accusations had in common was the assumption that Jews had a “natural” internationalist hatred for the nation state and their “host peoples”.
Gerwarth notes the founding of the League of Nations, and pacifist movements; but the apparent triumph of democracy soon gave way to radicalisation, with many segments of society feeling betrayed. He notes both political machinations and their appalling consequences on the ground.
And the antagonistic ideologies of central, eastern, and southeastern Europe spread to countries further west—Spain, Portugal, France, Italy, Britain, Ireland, the USA. Anti-colonialist independence movements grew throughout the world.
Returning to the “bloodlands”, Gerwirth details the sufferings of Poland and Ukraine.
In the final chapter Gerwarth returns to Smyrna and the atrocious repercussions of the fall of the Ottoman empire. The 1923 Treaty of Lausanne, though arising from the Turkish–Greek conflict,
effectively established the legal right of state governments to expel large parts of their citizens on the grounds of “otherness”. It fatally undermined cultural, ethnic, and religious plurality as an ideal to which to aspire and a reality with which—for all their contestations—most people in the European land empires had dealt with fairly well for centuries. […]
If, in 1919, ethic coexistence had still been seen as something worth protecting, the future now seemed to belong to ethnic homogeneity as a kind of precondition for nation states to live in peace. Although the Lausanne Convention had been drawn up to prevent mass violence between different religious groups, the application of this logic to eastern Europe would prove to be catastrophic: for in the multi-ethnic territories of the vanquished central European land empires, the utopia of a mono-ethnic or mono-religious community could only be achieved through extreme violence.
Though his main focus is 1917 to 1923, in the Epilogue Gerwarth surveys the traumas of the ensuing period. If 1918 had not brought peace, nor did 1923. As the Soviet-controlled lands were sinking into further turmoil, western Europe may have had a brief period of relative political and economic stability, but from 1929 the Great Depression triggered further crises for democracy. Authoritarian regimes became the norm. The new “logic of violence” culminated in the war on the Eastern Front from 1941:
The purpose […] was no longer to militarily defeat an opposing army and to impose harsh conditions of peace upon a defeated Soviet Union, but rather to destroy a regime and annihilate significant proportions of the civilian population in the process. Entire countries in central and eastern Europe were to be purged of those deemed racially or politically undesirable. […] The distinctions between civilians and combatants, already blurred during the First World War, completely vanished in this type of conflict. […]
The violent actors of 1917–23 were often identical with those who would unleash a new cycle of violence in the 1930s and early 1940s. […]
In the collective memories of the peoples of Europe this period featured prominently either as one of revolutionary turmoil, national triumph, or perceived national humiliation to be redeemed through yet another war.
Gerwarth leads us towards the conflicts in the Far East, and ends by noting the legacy for the Middle East in the wake of imperial dissolution:
Here violence has erupted with great regularity for nearly a century. It is not without grim historical irony that the centenary of the Great War was accompanied by civil war in Syria and Iraq, revolution in Egypt, and violent clashes between Jews and Arabs over the Palestinian question, as if to offer proof that some of the issues raised but not solved by the Great War and its immediate aftermath are still with us today.
It may be a truism, but all the faultlines of later years—not just in World War Two and its immediate aftermath, but all around the world since then—had troubled histories (see also The great siege of Przemyśl). And now our faith in the triumph of democracy is being challenged yet again.
So all this must qualify our rejoicing in the diverse creativity of European culture. And it’s always a challenge to return to Steven Pinker’s well-argued yet startling thesis (n.2 here) that violence has declined constantly through history, with the world wars of the 20th century mere spikes in a declining curve.
Following my series of Chinese clichés (under Party-speak, art, and music, as well as this party game), the clichés surrounding “exotic, mysterious” Tibet are even more egregious.
The guilty misconceptions are methodically unpacked in
Françoise Robin (ed.), Clichés tibetains: idées reçues sur le toit du monde (2011).
As she comments in the Introduction, few countries attract such interest while being so misunderstood. Some of the clichés the authors deflate are propounded by the Chinese state, others are Western orientalist misconceptions; neither faction will welcome such corrections.
It’s an ingenious idea, a stimulating, palatable history lesson from a team of accomplished Tibetologists: Robin herself, with Étienne Bock, Isabelle Henrion-Dourcy (whose contributions can be found here), Thomas Kerihuel, Nicolas Tournadre, and Alice Travers.
First, Robin clarifies a basic point: the very concept of “Tibet”. Apart from “central Tibet” (which became the “Tibetan Autonomous Region” [TAR] under the Chinese in the 1950s), the far more extensive area where ethnic Tibetans live (still within the PRC) also includes the regions of Amdo and Kham. Moreover, Tibetan culture is strong in countries such as Nepal, Bhutan, and Sikkim.
The list of clichés that the contributors refute or refine with digestible essays goes on to include
“Tibet was isolated from the world until 1959”
“The regime that preceded the Chinese invasion was a theocracy”
“The traditional Tibetan regime was a system which oppressed the people and rested on their servitude”
“Tibet has been part of China for 700 years”
“The Chinese invasion made a million victims in Tibet”
“A great number of Tibetans live in exile”
“Western forces sustained the Tibetan resistance”
“Tibet couldn’t have gained access to modernity without China”
“China destroyed all the Tibetan monasteries during the Cultural Revolution”