2007年5月26日 星期六

明清之交中國的葡萄牙僱傭軍

16-18世紀,歐洲是僱傭兵們建功立業的樂園,從三十年戰爭到波蘭共和國鎮壓哥剎克起義都有僱傭兵的身影出現。

要說參予這一行業經營範圍最廣的民族,可能就是葡萄牙人了。從美洲殖民地到非洲、亞洲滿世界都有葡萄牙人在為金錢打仗。1511年,葡萄牙人來到暹羅,成為最早到達暹羅的歐洲人。他們不僅進入了暹羅國王的軍隊,成為國王的僱傭兵,而且教授暹羅人使用和製造火器,使暹羅"大躍進"成為亞洲較早使用和製造火器的國家。1538年,暹羅巴拉猜王在位時,僱用120名葡萄牙人組成了自己的私人衛隊,並讓他們教授暹羅人使用歐洲的火器。1545年,暹羅同緬甸東籲王國進行戰爭時,這120名葡萄牙僱傭兵參加了戰鬥。不過緬甸王國也曾用葡萄牙僱傭兵和世仇暹羅作戰,西班牙人和葡萄牙人也曾為柬埔寨國王效力,這幾個東南亞國家的宗主國我大明天朝也不例外,理所當然地也利用過葡萄牙僱傭軍。

一.、第一批葡籍軍事技術人員

  此刻正值明末,明政府內憂外患,國事日非。1619年以後,明與後金進行了幾次大戰,屢戰屢敗,明軍士氣低落,雖有後金軍所沒有的佛郎機、鳥銃等火器,但粗製濫造,且施放技術不嫻熟,火器戰術落後與技術的發展,故在八旗軍攻擊面前往往敗北。

  其時在通州練兵的徐光啟 (公元1562—1633年 )就力主向澳門葡人購炮禦敵。徐光啟這個人值得一提:字子先,上海人,曾在明王朝中任過不少重要官職.萬曆三十一年(1603年),他在南京結識了來華的西方傳教士利馬竇等人,開始接觸西方的科學.其後,成了天主教徒的他非常熱心於中西科學的融合, 著力引進西方的數學,天文,火器,水利等方面的先進知識.薩爾滸明軍幾乎全部覆沒之際,時任翰林院官員徐光啟,一連上了三道奏章,認為要挽救國家危局,只有精選人才,訓練新兵,還自願擔任練兵的工作.消極怠工幾十年的明神宗不勝其煩,就批准他到通州練兵去了。練兵衙門成立了一個月,徐光啟要人沒人,要餉沒餉,閒得沒事幹.後來,好容易領到一點軍餉,到了通州,檢閱了那兒招來的七千多新兵,大多是老弱殘兵,能夠勉強充數的只有二千人,更說不上精選了。他大失所望,只好請求辭職。

  公元1620年,明神宗死去,他的兒子朱常洛即位,就是短命的明光宗了。光宗泰昌元年 (公元 1620年 ),徐光啟委託李之藻派門人張燾、孫學詩到廣東又輾轉到澳門向西商購買了紅夷炮四尊,這是明朝四次向澳門買大炮之舉的第一次,其資金實際是徐光啟個人出的。徐光啟極力向朝廷進言:「今時務獨有火器為第一義」「可以克敵制勝者 ,獨有神威大炮一器而已。」但這四門炮買來後一直迅速廣信,大概是徐光啟個人資金實在有限,無力北運了.。

  朱常洛病死,神宗的孫子朱由校即位,這就是明熹宗.徐光啟回到京城,此時後金的威脅越來越嚴重, 天啟元年(1621年) 3月,遼東戰局急劇惡化,後金軍又佔領了遼陽、瀋陽。徐光啟又竭力主張要多造西洋大炮。為此,繼續購買西式火器的話題重又提上了議事日程。徐光啟使朝廷出面取回滯留於江西廣信的四門大炮,並要求朝廷查訪擅長鑄炮的傳教士畢方濟、陽瑪諾的下落,聘請來京「依其圖說 , 酌量製造」,以優厚待遇從澳門及閩廣招募技師工匠來京設廠鑄炮。他還根據後金作戰特點和敵我力量對比 ,提出建「銃城」以佐防禦。他們的建議主張得到了明熹宗的批准。年底,四門大炮運抵北京 ,經過試射 ,威力巨大 ,遠遠超出明軍原有的佛郎機及其它舊式火炮之上。於是這年七月,以張燾和孫學詩為欽差,持兵部檄文往澳門聘請炮師和購買火炮 ,澳門當局為迎合中國皇帝 ,將不久前繳獲的 30門英制紅夷炮中的一些買給明欽差。二人很快購得了22門紅夷炮,打算回京師了。

  第2年正月發生的廣寧之戰中明軍又敗,明朝喪失山海關外遼河以西的大片土地。天啟三年四月,新購置的二十二門大炮 ,連同被招募來京幫助造炮練兵的二十三名葡籍炮手和一名翻譯,終於由張燾解送到京。兵部尚書董漢儒隨即奏請派人學習制炮技藝,後來明政府又購買了四門炮。這樣到了天啟末年,明政府已經先後從澳門引進了30門大炮 ,大大增強了明軍的作戰能力 ,其中有十一門大炮被調往山海關,防守京城的有十八門 ,還有一門在試炮時炸燬,葡萄牙炮手若翰哥里亞被當場炸死 ,明政府將其安葬於北京郊外,並下令「從優給恤」。

  這23名葡籍炮手應該是中國戰爭史上第一批正式被中國政府僱傭的西方軍事技術人員。

  運往山海關的大炮後來又轉運至寧遠前線 , 隨後出任遼東經略的孫承宗還將經過葡萄牙炮師訓練的明管炮官彭簪古調至寧遠, 訓練明軍炮手。

  《明熹宗實錄 》(卷六八 )雲 : (天啟六年二月甲戌 )「(正月 )二十四、五兩日 ,虜眾五六萬人 ,力攻寧遠 ,城中用紅夷大炮 ,奮勇焚擊 ,前後傷虜數千 ,內有頭目數人 ,酋子一人 」。此戰是後金髮動侵明戰爭以來遭到的第一次重大挫折,彭簪古因此受到嘉獎,紅夷炮也從此威名遠颺。明廷隨之從 1622年開始仿製。如徐光啟於崇禎三年 (公元 1630年 )二月至八月間 ,共仿製紅夷炮 400餘門。此外 ,廣東、福建、雲南、山西等地都在仿製西洋大炮 ,至 1644年明朝滅亡時 ,已造出各類紅夷炮 1000餘門。


  但是力主購西洋大炮和招募葡萄牙僱傭軍的徐光啟,卻遭到了朝中重臣極力反對和攻擊,有人對徐光啟的工作大肆攻擊,指責他「一味遷腐」,不應「以詞臣而出典兵」,選拔兵士是「騷動海內」,練兵的目的「無非騙官盜晌之謀」,「以朝廷數萬之金錢,供一己逍遙之兒戲,…….誤國欺君其罪大」。從徐光啟文集的《辯梳》部分可以看到許多上綱上線的指責,對軍事技術什麼都不懂的文官們本能的認為堂堂天朝怎麼能借用蠻夷的軍隊打仗呢?特別是兵部尚書崔景榮極力反對徐光啟的提議,加上御史邱兆麟彈劾他種種不是,受到排擠的徐光啟被迫稱疾歸鄉,回老家上海種田養雞去了。他一力倡導的購炮雇炮手等事也隨之中斷,加上試炮炸膛死了人,明官員認為是不吉之兆, 「遂斷其必有害而無利, 立命返澳, 毫無挽回餘地」, 將他們全部遣返澳門。

  雖然天啟三年徐光啟曾經官復原職,後又為禮部右侍郎,但朝廷已為魏忠賢閹黨把握,再無人聽他說話了。天啟五年,他被閹黨彈劾,再次落職閒住。

二、 短命的中葡混合僱傭軍

  轉眼間崇禎帝即位,黜斥了天啟朝權傾一時的魏忠賢閹黨。天啟七年十一月,起袁崇煥為都察院 左都御史兼兵部右侍郎,十二月,起徐光啟為詹事府詹事。崇禎元年四月,袁崇煥更升授兵部尚書,督師薊遼。徐光啟乃於崇禎二年正月又要求練兵,其疏有言:
台乞先與臣精兵五千或三千,一切用人選士、車甲兵仗、大小火器等事,悉依臣言,如法製備,再加 訓練。擇封疆急切之處,惟皇上所使,臣請身居行間,或戰或守,必立效以報命。既有成效,然後 計算增添……然馬步戰鋒精兵,終不過三萬人……此為用寡節費萬全必效之計。

  四月,徐氏升授禮部左侍郎,但其自請練兵的建議則未受重視。此時的明朝廷急於擺脫遼東軍事危機,練兵這種費事費時又費錢的事崇禎帝沒有興趣。他對立刻可以見效的買大炮一事感興趣,於是崇禎元年七月,兩廣軍門李逢節和王尊德奉旨至澳門購募炮師和大銃。崇禎二年11月後金軍又一次入關,皇帝十分著急的追問買炮的下落,以至徐光啟把在京的西洋傳教士都動員起來上城牆守城,以安帝心。

  原來,李逢節和王尊德在澳門所購募的炮師和大銃,早在這年二月就自廣州進發了。有都司孫學詩的督護以及耶穌會士陸若漢(Joao Rodrigues, 1561-1633)的伴同,此一隊伍包括一名叫貢薩握•德謝拉的澳門葡人 (Goncalvo Teixeira Correa, ?-1632)所率領的三十一名銃師、工匠和傔伴,共攜大鐵銃七門、大銅銃三門以及鷹嘴銃三十門。這個葡萄牙人是位職業軍人,在徐光啟《聞風憤激直獻疏》中被稱作「西洋統領公沙的西勞」。


  實在是紅夷大銃太重了,以致行程屢屢推遲,到這年十月,才到山東濟寧,忽聞後金已破北直隸遵化等城入關了,剛好遇到兵部奉旨前來催促的差官,由於漕河水涸,公沙等乃舍舟從陸,晝夜兼程。十一月二十三日,至涿州,隊伍在此遭遇了後金軍。比時,州城內外士民已經亂成一團,都打算棄城逃避,公沙的西勞、陸若漢、孫學詩乃會同知州陸燧及鄉宦馮銓(原任大學士)等商議,急將運送的大銃入藥裝彈,推車登城拒守,並在四門點放試演,聲似轟雷,後金軍在遼東吃過紅夷大炮的苦頭,聞聲因而不敢南下,隨後即北退。


  二年十二月,崇禎皇帝因中後金的反間計,將袁崇煥下獄,祖大壽在憤怒驚懼之極乃率遼兵東返。新授總理關寧兵馬的滿桂,旋又力戰身亡。副總兵申甫和兵部右侍郎劉之綸所率領的新軍,也先後敗沒。在此一極為不利的戰局下,公沙所率的銃師和大銃,終於三年正月抵京效命。

  明朝政府答應支付領隊公沙的西勞每年一百五十兩的薪水,每月再加十五兩的額外花費,其餘之人則年支一百兩,每月另給十兩的伙食錢,此一條件相當優越,要知道明朝衛所軍六品百戶官每月俸米才為十石,當時相當於20兩銀子左右;而一般士兵每月只有相當於4兩銀子左右的俸米。正月四日,這些西洋大炮被安置在都城各要衝,並在京營內精選將士習西洋點放法,並賜炮名為「神威大將軍」。很快 ,葡萄牙炮手就訓練出了二百多名明軍炮手。此時 ,關外軍情又急 ,徐光啟即授意公沙的西勞和陸若漢向明政府表示「奉旨留用,方圖報答」「天未遠臣 ,願效愚忠」, 主動提出願意為明朝提供操作火器的軍隊助戰,葡萄牙人的自告奮勇得到了正在焦頭爛額的明朝廷讚賞,徐光啟又不失時機同時上疏請求留下葡人「教演製造 ,保護神京」, 努力促成此事;派人前往澳門招募炮手二百、隨從二百 ,自帶兵器 ,以作先鋒。他認為若能得此協助 ,再加上廣東將要運至的一批西式銃炮則「不過數月 ,可以廓??的全力保舉下,朝廷議准此事並派中書姜雲龍隨陸若漢赴澳門經辦,耶酥會神父陸若漢陪同公沙的西勞一起前往。


  必須提一下,此時正是天主教來華後的南京教案時期,西洋傳教士是不許入內地和在內地傳教的,但陸若漢為購炮事宜來回奔波,還有一名耶酥會日本和中國視察員和他一起來京;其後的澳門僱傭軍中也混入有五名傳教士------明朝廷對西洋火器的倚重並為解救京師危亡之故,禁教令已名存實亡。

  按曾德昭《大中國志》第21章記載,葡萄牙人效率很高的很快招滿了400人,其中200士兵,大多是葡人,有的出生在葡萄牙,有的在澳門,還有部分是當地人,也就是說是中國人,只是生在澳門,在葡人當中受教養,據稱都是優秀士兵,善於使槍射擊。每名士兵有一個青年人隨從----這些隨從是用明朝皇帝的錢購買來的----由明朝廷付給他們大量的錢,以致士兵穿著華麗,配戴武器,都非常富有。由於當時澳門的總人口不過一萬人左右,其中葡萄牙公民僅約一千人,故從此一遠征軍的人數,即可窺知澳門當局對援明之事的積極態度,他們深盼能藉此一天賜良機與在北京的中央政府建立較密切的關係。

  從澳門出發的士兵由兩名軍官率領,一個叫做科德略,另一個叫羅德里格 ,尚有他們的尉官及其他軍校。可以看出這支僱傭軍部隊中有很大一部分士兵為中國籍,也有黑人等;各級軍官和主要火炮手都是葡萄牙人,算是一支中葡混合的僱傭軍。部隊應該是和那22門紅夷炮一起出發北上的,當他們抵達廣州時,很氣派地進行檢閱,用他們的樂器致敬,使當地中國人十分驚奇。

  由明朝地方政府供給他們船隻,他們順利地沿河經過全省,到處都得到地方長官的接見,並都得到供應,如雞、牛肉、水果、酒、米等等。從葡萄牙人的記載來看,他們是興高采烈向北京進發的,一路上得到的優待使他們心情很好。

  他們穿越江西全省,直達它的省會南昌。《大中國志》的作者傳教士曾德昭正住在那裡,他帶著自己的在當地發展的信徒去參觀中葡混合僱傭軍隊伍,心裡一定充滿民族自豪感……當地中國人最想瞭解的是葡人的服裝式樣,對他們的開叉穿孔的那種西式燕尾服,中國人不能理解為什麼要破壞一匹完整和嶄新的料子,隨意剪開作裝飾。但是,這支部隊在南昌遊覽城市後就此解散了,大部分人打道回澳門了。

  原來,此舉遭到朝中以禮科給事中盧兆龍為代表的反對派的強烈反對 ,盧兆龍連續上疏進行猛烈抨擊。他認為「此三百人者 ,以之助順則不足 ,以之釀亂則有餘 ,奈之何費金錢、騷驛遞而致之也?」「何事外招遠夷 ,貽憂內地 ,使之窺我虛實 ,熟我情形 ,更笑我天朝之無人也 ?」主張「罷止續取之差 ,以杜內釁。」 徐光啟隨即針對此疏上言,極力分辨紅夷(荷蘭人)和澳夷(葡萄牙人)的不同,盧兆龍因反駁曰:
堂堂天朝,必待澳夷而後強?……臣自幼習讀孔孟之書,改過遷善、省身克己之事,經文備之矣, 不識世間有天主一教與所謂唐朝景教者……臣言夷人不可用,非言火炮不可用。


  崇禎接受了他的意見,於是正當陸若漢帶領澳門僱傭軍隊伍行至江西南昌時,接到了明政府的命令 ,只准陸若漢等少數人運解器械進京,其餘人員一律返回澳門。大明朝第一支西方僱傭軍還未能正式上戰場就已無疾而終了。

  在浪費了大量金錢和時間後,崇禎四年(1631) 三月 ,陸若漢等抵京覆命。徐光啟便將陸若漢等人安排到山東登州,協助自己的學生登萊巡撫孫元化造炮練兵,其時公沙的西勞等葡人已在此。六月 ,又有一批葡人炮手和工匠護送大炮來此 ,這使得登州成為當時中國引進西洋火器技術的中心。葡萄牙僱傭軍雖然曇花一顯,引進西洋火器技術的事業倒是很有希望了。徐光啟在此次葡軍遭遣返之後,或心灰意冷,即不再積極過問兵事,惟其門生孫元化則漸成為軍中舉足輕重的人物之一。

I am a simple Buddhist monk: Dalai Lama

by Percy Fernandez, TIMES NEWS NETWORK, July 6, 2006




Dharmsala, India -- As a young boy of 25, the Dalai Lama, Tenzin Gyatso arrived in India 46 years ago. He turned 71 on the July 6, 2006. Last year, three days after his birthday he delightfully spoke at length on Mao, his boyhood memories, his commitment to spreading human values and his admiration for the Chinese people in an exclusive interview.



Contrary to rumour mills that the Dalai Lama is ailing, this reporter found the spiritual leader hale and hearty, strong and robust and with a firm grip. He is swift, full of life, and laughs his heart out. He is undoubtedly awe-inspiring, yet most humble. Most importantly he has a great sense of humour.

Much has changed since 2005. Early this year, the Dalai Lama expressed his desire to visit China on a 'pilgrimage' and wanted to observe the changes from the time he fled Tibet as a young boy.

He was really happy with the Berne round of talks between Tibet and China in Switzerland last June since the resumption of direct contacts since 2002.

But he continues to be problematic for the Chinese leadership. They are irritated whenever he travels to the US or incensed whenever he visits Japan, China's historical enemy. Hundreds of students from Taiwan and other countries descend to McLeodganj, above Dharamsala to receive his teachings and blessings. Recently, India's foreign secretary Shyam Saran called on the Dalai Lama at his official residence and not much is known about what transpired between them.

Because of his peripatetic schedule his doctors have advised him rest and hence the Dalai Lama has cancelled his European tour beginning from Helsinki next week. Later this year, in September the Dalai Lama will attend the largest gathering of Nobel Peace Prize winners in Denver alongside Desmond Tutu, Rigoberta Menchu Tum, Aung San Suu Kyi among others.

Curiously, the tickets for the Denver gathering will go on sale on the July 6 and so is the reopening of Nathu La. And it happens to be the birthday of the Dalai Lama.

Many many happy returns of the day. You have just completed 70 years. How does it feel to look back?

Like any other human being, some painful experiences and some satisfactory. But it has been more of satisfaction even in a life of exile that has brought me and my people a lot of opportunities.

I have had a chance to meet so many people from various walks of life. It has been very helpful in enriching my own way of thinking. I think I have made a little contribution to the Tibetan issue, its people and Tibetan culture. These are sources of my satisfaction.

Promotions of human values, religious harmony and peace have been my three commitments to humanity. I have been able to promote them through my writings, lectures and speeches.

I carry different names like counterrevolutionary, god king, Nobel Laureate and splittist among others. In the sixties, the Chinese media described me a wolf in a Buddhist robe, a great honour for someone who practiced tolerance and patience.

Tibetans think that you are also a political leader apart from their spiritual head.

It is almost 400 years after the Dalai Lama became the spiritual and temporal head of Tibetans. In my case, at the age of 16, I took the responsibility of both.

After we came to India, during the early sixties, we adopted a draft constitution which says that the Dalai Lama's powers can be abolished by two-thirds of majority in the assembly.

Three years back, we already established an elected political leadership. Since then my position is one of semi-retirement. May be, I am an ex-politician. But you don't mix the kind of politics which I involve with party politics. My politics is one of nationalist struggle.

What lies at the core of your identity?

A simple Buddhist monk. In my dreams, I feel that I am a Buddhist monk, not the Dalai Lama. Most people describe me as a Nobel Laureate. Many invite me because I am a Nobel Laureate and not because I am a monk or the Dalai Lama. They do that may be to ward off the Chinese pressure.

Once Bishop Desmond Tutu told me that it was difficult for him to reach the White House and after he received the Nobel Peace Prize, the path was cleared for his visit. (Laughs)

The life of late Pope John Paul II and yours have been compared. The Pope fiercely campaigned against the Communist empire. Did your find similarities in the cause both of you were pursuing?

His Holiness Pope John Paul II was a man I held in high regard. His experience in Poland and my own difficulties with communists gave us an immediate ground.

The Pope was very sympathetic to the Tibetan problem. Of course, as the head of an institution trying to establish good relations with China and seriously concerned about the status of millions of Christians in china he could not express this publicly or officially.

But right from the start of our friendship he revealed to me privately that he had a clear understanding of the Tibetan problem because of his own experience of communism in Poland. This gave me great personal encouragement.

Do you think tolerance and non-violence succeeds in this world?

Ultimately yes. It depends on situations. It will take time. In spite of taking time, it is the only way. Every issue is a complex one. There is no easy solution.

In the twentieth century leaders like Stalin, Hitler or Chairman Mao, took the simple method of elimination but never achieved their goals. It is impossible to eliminate all your enemies because you eliminate one, another will be born. It is possible may be in animals, but not with human beings.

If a father is eliminated, his children and grand children may carry those memories.

They will carry a sense of revenge. Bin Laden, if we handle him with hatred and handle violently, there will be 100 Bin Laden in ten or twenty years. It is possible.

Gandhi's idea of non-violence was not only morally correct but also practically realistic.

This violence somehow has to stop. From where should it stop? It is very difficult to expect from the other side to stop. This side, we should create some positive atmosphere.

In our own Tibetan case, we are fully committed towards non-violence and the middle-way approach. Even though we have been victims, we have created a conducive atmosphere. Now the powerful side, the Chinese side, has to act.

The Chinese say development inside Tibet is necessary because of globalization. What are your views?

Whether you call it globalization or economic development, some form of development is necessary. We need development and it is most welcome. But the Chinese way of development is concentrated only in pockets, like in India. Everybody is concentrating in Bangalore.

The rural India is still undeveloped. India is predominantly agriculture based. I have a strong feeling that rural India must transform.

In Taiwan, the farming and agriculture is mechanized, all of them have good education and health and the standard of living is good. India should also develop in this manner.

This reminds me of one conversation with one Chinese leader in 1954-55 in Shanghai, then Mayor and later the Foreign Minister.

He told me one late evening that he has no interest in further developing Shanghai. The countryside is not developed in Tibet.

Skewed development may create a gap between the rich and poor which is not good. I was told by a Tibetan recently the present population in Lhasa is 300,000 and according to a plan, Lhasa city should expand to 800,000. Out of the 300,000, only 100,000 are Tibetans and the rest are Chinese.

The real economic development of the local Tibetans and their economy is really in question if you analyze in depth and look at the picture carefully and closely. The real picture will emerge when people will be able to speak without fear.

In a recent televised interview, you said you liked Chairman Mao, what made you say that?

Yes. He is quite calm and composed. When he speaks, each word carries some weight. Some people talk a lot and convey little. Each word of Chairman Mao's carried some meaning.

I was impressed with him. Though my knowledge of Chinese was limited, I could understand the importance of what he said through a good Chinese interpreter. Mao considered me almost like my son.

He was very close to me. I was impressed by his simplicity. He used wear worn-out clothes. Not like Zhou Enlai who looks to be very honest.

Later several books and documents have portrayed a different picture of Mao as a tyrant and one who was responsible for 800,000 deaths of Chinese in the recent book Mao: The Unknown Story by Jung Chang and her husband, Jon Halliday....

Do you think the current Chinese leadership has acquired a forward looking policy to find a solution for the Tibetan issue?

I think the Chinese policy on the Tibetan issue is linked to their overall policy. The current leadership has changed and the situation is different than what it used to be thirty years before.

Much has progressed. In the early fifties, they just emphasized the importance of ideology regardless of the reality. After Deng Xiaoping, reality has become more important, which I think has been a remarkable change.

It has been like two steps forward and one step backward, though I am not a specialist on China. On the Tibet issue, there has been no clear policy by the Chinese government. They also know 99% of Tibetans are against Chinese rule.

I think the Chinese government eventually will realize this. But then they themselves don't know how to tackle it. So the only way out for them is to politically tighten the grip and sanction lots of economic incentives.

They think this is the best policy. I don't think this will work. People in Basque (Spain) are economically well off but politically not satisfied.

Similarly in Quebec (Canada) in spite of a separatist movement, people want Quebec to remain in Canada. And also the case with Scotland.

They would want to remain with Great Britain provided they are satisfied. if people are satisfied, they would want to remain within Great Britain.

Political dominance will not succeed. Tibet will remain within People's Republic of China, that's my middle way of approach.

Give us meaningful autonomy, give us respect and trust us. In the meantime, economic development can continue and we will see what will benefit us. It is important a nation handles its citizens with respect.

The Chinese leadership seems to be unhappy because you keep meeting world leaders and going to countries who they don't like, for example Japan and Taiwan?

(Laughs) In that case, India should get protests on a daily basis. I am a guest of the Indian government for the past 46 years. (Laughs) The Indian Government has been taking care of the Tibetan community in the maximum possible way, including preservation of Tibetan culture.

The preservation of Tibetan culture, particularly Tibetan spirituality is quite successful. I think the most important part is Buddhist study and knowledge, it has been fruitful particularly in south India. They have major Buddhist learning centres. I gave some teachings last year to 12000 monks. Most of them were students which was very encouraging.

Do you think time is on your side when it comes to the Tibetan issue?

Oh.I don't think. I don't think. It is difficult to say although people from China as a whole are changing. In the transformation takes place quite rapidly, it will lead to a more positive outlook.

It will take time. May be 5 years, 10 years, or may be 20 years. If it should take 20 years then the survival of Tibet itself is in question. In Lhasa, the local population has become a minority.

The Tibetan language is not in use. Chinese is used in the shops, restaurants and everywhere. The official language is Chinese. Those students who have scored well in Tibetan are not promoted.

Only those Tibetans who speak Chinese get jobs easily. The present generation of Tibetans prefer to speak Chinese because of their job prospects.

Do you have something to say to the Chinese people?

Some of our Chinese brothers, even if they have a big letter in front of them can't read if they don't want to. Also they will only listen what they want to hear. Strange.

I have always admired the Chinese people and respect them. China is a great nation, the most populous nation and a very important member in the global community. They have an important role in the world.

Their 5000 year old history and civilization is equally important. There have been lots of ups and downs in the 20th century for them. Since 1949 there has been some stability.

But looking at stability alone is not sufficient. They must bring more openness, rule of law, democracy, religious freedom, human rights; these are important for their own interest and to be respected as important members of humanity. A closed society always creates fear amongst themselves and outside.

Take for example India and her big neighbour. It is a closed society, a nuclear power. Nuclear power is fine, but there should be freedom. It will be much better if it had religious freedom, transparency and rule of law, isn't? Perhaps I am conveying on behalf of India. What do you think?

全球化和咖啡的恩仇錄

by 少正卯

先看一篇陳文茜的文章:
=======================
我的陳文茜---- 挪威森林要關門

阿寬的店要關門了。這個在台北溫州街代表某一個時代反叛文化的「挪威森林」咖啡店,即將在六月底告別台北。老闆阿寬以他慣有的細微聲調,苦澀地告訴記者,他不想招待網咖型的顧客,時代無情地走著,阿寬也拒絕再留戀某一個時代;世間沒有不散的筵席「挪威森林」要關門。

依傾向尋找認同部落
2002 年至2005年底,約有四年光景,我因立委職務就近城裡租了一個溫州街小屋。溫州街有條咖啡街,全盛時期共有13家Cafe,每天我路過各大小咖啡屋,有義大利名,有西班牙名,有日式風格,有蘇州風味,也有後現代餘緒者如「挪威森林」。從表面上看,這塊寶地是全台北最國際化,也最多元的聚薈地。它有一點類似國外大學城旁的廣場,年輕人依據自己的文化傾向,尋找自己認同的部落。女巫書店的客人,有著別於台北行人對性別世界的想像,椰荷總招攬一批批風情萬種的女學生們,以舞姿般的步伐,走入巷弄。走進「挪威森林」,或者一位懷才不遇的劇場工作者,正坐在角落,抓著後腦杓想著他的第二幕戲;或者一名副刊編輯正和他的作者們,討論台灣如何重啟新的文化風格。青年學子們在咖啡街上走走,把台北最不商業化的殘餘文明,烙印在自己生命體驗中,等哪一天這個台大人長大,一旦有機會掌權,給世界一個不一樣的聲音。
可惜全球化那種單一、統銷、集體、複製的資本主義力量,從新生南路大街,湧進溫州街小巷弄。2006年初,我搬離了溫州街,年底椰荷換成一家「399吃到飽」的下午茶店,地中海風格「聊聊天Cafe」則改賣韓式銅鍋燒肉,阿寬和他店裡的《王爾德畫報》苦撐了一年多,生意清淡,房屋漲價。這些獨特、個人風格的文人小店,一個個走入歷史;總計離2000年新資本主義全球化開啟,只有七個年頭。

全球化打敗個人風格
「王爾德」隨著他的嘲諷風格畫報,靜躺阿寬的店,已近十年,畫報顏色泛黃,與王爾德的美學已然不合。從十九世紀末到二十世紀進入二十一世紀,從愛爾蘭、巴黎,死後隨著畫報飄洋過海落腳台北,王爾德生前生後與資本主義纏鬥,終至被打敗。是的,某一個年代逝去了,某一個紀念那個年代的文明又逝去了,時間無情地走過,什麼也不準備留給我們。
阿寬的店關門不僅在溫州街不是唯一,在紐約Soho,在巴黎香榭里大道,不同個人風格的Cafe,也正一一被全球化打敗。上個月,我到巴黎,看到法國人心碎地目賭Starbucks、麥當勞、Nike、Adidas趕走法式小店,據佔了整條香榭里大道。2004年,我沿著Westbroadway尋找昔日的Soho,招牌上掛的,均是「Hogan」「Prada」「Chanel」⋯。
歡迎來到統銷、集體、複製的年代!六月底之前,有空到阿寬的店倒數最後的「挪威時光」吧!
=======================


陳文茜的文章
最讓人討厭的地方
就是她從來不說實話
好吧
她沒有說謊
但是她也沒有全盤拖出

她常常只擷取部份她要的內容
隱藏部份抵觸她想法的內容
讓不知道的人
以為她講得有理
其實
全部要是全盤托出來講
論述邏輯簡直是一踏糊塗
這樣的人竟然會被民進黨創黨之初稱為才女
在跑去國民黨之後
繼續被重用
證明了
向來
台灣都是三流人在搞政治的說法
空讓豎子成名

這篇文章她說了
溫州街的挪威要關了
可是
她沒有告訴你
該店的老闆同時有很多家店
過去幾年又出書
又開新店的
賺了很多錢就算了
她也沒有告訴你
那很多家店中
有一家挪威在汀州路

而汀州路的挪威現在還好好的
甚至沒有告訴你
該店的老闆
在不過一年多前
還剛剛開了一家新店
叫做海邊的卡夫卡


如果
溫州街的挪威
是全球化Starbucks肆虐下的受害者
難不成汀州路是全球化保護區
Starbucks不能進入?
不然
汀州路的挪威
怎麼就混得好好的呢?


如果
他是全球化的受害者
怎麼
不過一年前
還能夠開新店呢?
難道
全球化是今年的事嗎?

更進一步講

請各位想想

台灣什麼時候開始流行喝咖啡的?

難道是我們父親那個年代嗎?
當然不是
台灣又不產咖啡
向來也沒有喝咖啡的傳統
以前傳統文人
是去喝茶
是去像紫藤蘆這種地方
現在怎麼都跑咖啡館?


如果沒有全球化
沒有Starbucks
台灣人會愛上喝咖啡嗎?
還愛到讓需求如此大
讓該店的老闆有機會
一家一家分店的開嗎?
沒有全球化
能讓該店老闆有機會
以行家的身分出書賺錢嗎?
怎麼
這難道都不是全球化下
老闆獲得的利益嗎?
怎麼受益了不講
悶不吭聲
【受害】了
就是全球化的錯了?

至於那些笨蛋
以為去挪威的森林
或是去海邊的卡夫卡這樣的店
這樣就可以遠離資本主義的【統銷、集體、複製的年代】
我想
還是先想想
這兩個店名
是怎麼來的吧?
還不就是抄來的
怎麼你抄就不是複製
別人抄就叫複製呢?
自己明明就在利用全球化撈錢----
看到日本的小說紅了, 就一個勁的亂抄人家的名字


利用這樣的人出來罵全球化
陳文茜的文章
已經寫到如此前後矛盾
胡說八道到這樣明顯
真的會有人沒看出來嗎?

PS
陳文茜當左派
和星雲當和尚
兩個人怎麼都當到那麼肥啊?
當到那麼肥
一點說服力也沒有

好優美的中國話

by 少正卯 2007/05/15

我實在非常佩服會寫出這種文字的人


想一想
如果一個美國人寫出一首歌
裡面講到【好聰明的米國人,好優美的英語】
我想
大概會被美國人狗幹到爆炸
絕對不會有人出來幫他辯護
不像台灣
還有人可以
大辣辣的幫這種無聊的種族主義辯護
實在太屌了

更進一步講
我在米國
在LA
看到人家在他的車屁股後面貼貼紙
上面寫著
【I am Black and I am proud of it.】
但是
你絕對看不到白人貼
【I am white and I am proud of it.】
如果有白人貼這樣的貼紙
自己大概會被自己白人控訴種族主義份子
抓去遊街

也就是說
其實很多喜歡自我吹噓的種族
在自我吹噓的同時
也暴露的自信不足
信心薄弱
內心其實自卑
卻強裝自大和自信

真正有自信的種族
反而不會用這種無聊的包裝
吹噓自己語言優美,種族聰明
其實正顯露了自己語言其實沒有那麼好
種族其實被欺負的要命
感受到歧視感
才需要強裝故做引以為榮的驕傲

其實米國人內心真正認為最優美的語言
就是英語
只是
因為他們已經佔據了優勢
也就不需要像笨中國人一樣
用這種三流的方式欲蓋彌彰
基本上
米國人內心自大的以為
所有人都會講英文
所以當他們和不會講英文的人溝通時
天真的以為
只要我把英文講得很慢
應該大家都聽得懂
連外星人都聽得懂
最簡單的例子
電影【第五元素】當中
布魯斯威利遇到外星人Lilu
想泡她
問她名字
所以故意把英文講得很很很慢
問她名字
然後
電影也很神奇的讓Lilu突然聽懂很慢的英文
把她的名字告訴了布魯斯威利
看到沒有
這是米國人對於自己語言傲慢的表現方法
多屌
連外星人都聽得懂英文喔
哪像這些自卑又可憐的中國人
選一個愚蠢又幼稚的方式來表現
簡直是蠢蛋一堆

基本上
這也不是只有米國人的問題
我日本同學說
很多日本人
都天真的以為全世界的人都聽得懂日文
他說你去日本用英文問路
很多時候
即使聽的人懂英文
都還是會自然而然用日文回答你
看你一臉茫然
他就會用【比較慢】的【日文】來回答你
在他們腦袋中
理所當然的覺得日文應該是大家要懂得東西
這就是日本人對他們自己語言的自信和傲慢
很好笑
很無知
卻也很自信
比起中國人這種大辣辣
毫無掩飾的宣稱【中國話好優美】
真是天差地別啊

我常講
【唯有徹底的肯定自己,才能得到完全的自由。】
缺乏肯定的種族
就像背著枷鎖在身上
永遠都活在憤怒當中
永遠都必須要用這種可笑的方法
來自我肯定
真是可憐極了

最後
希望能有人能將這首歌翻成韓文
介紹給韓國朋友
相信不久
【好聰明的韓國人,好優美的韓國話】這等歌詞
也會出現在韓國的流行歌壇中的