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Preserving Lhasa’s history (part one)

Liu Jianqiang

Readinch

The Qinghai-Tibet railway brought a wave of travellers to Lhasa. But many found a city threatened by irresponsible tourism and breakneck urbanisation, says Liu Jianqiang in the first of two reports.

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At over three and a half kilometres above sea level, Lhasa is the world's highest city. Many people decide to visit this enchanting place, known as the “holy city in the land of the snows”.

On July 1, 2006, the Qinghai-Tibet railway opened and crowds of people from China's cities clambered aboard to visit the place they had dreamed of – including my friend, Tian.

Tian is a journalist with the Xinhua news agency, and had always wanted to visit Lhasa. At the end of August, Tian boarded the train to Tibet. But three days later he returned, deeply disappointed. Hotel prices had rocketed – a decent, reasonably-priced room was almost impossible to find. “And it was boring,” he added, “just the same as any Chinese city.” The tall buildings, congestion, noise and street hawkers had left his dream in ruins.

Nor is he the only one disappointed. A scientist friend from Peking University went to Lhasa in mid-August hoping to buy a Tibetan-style courtyard home – she imagined leaving behind the bustle of Beijing, sipping sweet Lhasa tea with a view of the Potala Palace. But Lhasa’s reality did not match up to her vision. Property prices had risen; the money which would previously have bought her a courtyard would only purchase a single room. Tall buildings crowded a skyline where once even four-storey structures were rare, blocking the view of Lhasa's iconic Potala Palace.


photo by The Pocket

In the seventh century, Songtsen Gampo unified Tibet and moved the centre of political power from Shannan to the site of present-day Lhasa – pastureland at the time -- and founded the powerful, slave-owning Tubo Kingdom. He also built the Jokhang Temple, Ramoche Temple and the first Potala Palace. Legend has it that Songtsen Gampo used soil carried to the site by goats to build the Jokhang Temple and the city was thus named “Resa”, from the Tibetan words for soil (re) and goat (sa). With the adoption and rise of Buddhism, the number of pilgrims rose steadily. Hotels, shops, homes and administrative centers sprung up around the Jokhang Temple, forming the circular street known as the Barkhor. As Buddhism flourished, the Tibetan people started to call the city Lhasa, which means the “holy city” or “place of the Buddha”. 

In the mid-17th century, the Qing emperor authorised the Fifth Dalai Lama, Lobsang Gyatso, to consolidate his political and religious power, with Lhasa as the centre of government. The Potala Palace was rebuilt to a height of thirteen storeys – almost 120 metres -- and became the residence of the Dalai Lamas, seat of their political and religious rule and a landmark on the Lhasa skyline. 

The Potala Palace makes a great visual impact as you first arrive. In 1936, F. Spencer Chapman, a member of the British Government’s mission to Lhasa, wrote in Lhasa, The Holy City: “Unlike any other building in the world, the Potala has the presence of a New York skyscraper and a subtle similarity to the Pyramids of Egypt…not only are the design and color of the building breath-taking in their beauty, it is also of enormous size. This majestic beauty can best be appreciated in the government park below the Potala.” But for Tibetans, the Potala's impact is not merely visual. Karma, from Tibet's Chamdo region, told me of how he wept and prayed when he first glimpsed the Potala. Many Tibetans have similar tales to tell. For them the Potala is not just a building, it is the home of their faith – and it is this which makes Lhasa holy.

It was in the 17th century that Lhasa first started to evolve into a city. Official residences, mansions, guesthouses and shops were built flanking the Barkhor, but on a small scale. As late as 1906, there was only a small residential area near the Jokhang. The city had expanded by 1935, when the “Snow Village” residential district was built in front of the Potala. But by 1950, Lhasa still had a population of only 30,000 and covered less than three square kilometres, with dirt roads and no sewers.

It was later that the process of urbanisation really started to take hold. By 1975, Lhasa covered 18 square kilometres and had a population of 100,000. According to statistics from the city government's website, Lhasa is now 18 times the size it was in 1959, with a quarter of a million people living in the urban area (100,000 of those migrants). Locals have told me that since the opening of the railway and the arrival of many more wealthy people, the actual population has already risen far beyond that figure.

Some examples may help to illustrate the changes in the city. For instance, when Chapman visited Lhasa 70 years ago, he described seeing women dumping all kinds of rubbish in front of the Potala, forming 10-foot-high piles by the roadside. When I visited in May, the Potala was fronted by a huge, clean plaza.

But before 1959, the Potala was a solemn and sacred place. Now it is a tourist attraction. Another friend of mine from Beijing took the train to Lhasa in July. When she set foot in the Potala it wasn't the architecture, the culture or the history that struck her – it was the hordes of tourists streaming like termites over the wooden floors. Previously, visitor numbers were limited to 850 a day in order to protect the building, but this number was raised to 1,500, and then to 2,300 visitors a day once the railway was opened – earning huge amounts of money for the Potala’s managers.

Today it is still the sight of the Potala Palace, perched on top of the Red Mountain, which heralds the traveller’s arrival in Lhasa. But as you get closer to the city it becomes lost behind modern buildings. Buildings and roads named after places in northern and eastern China roll past – Jiangsu Road, Beijing Road, Shanghai Plaza and Shangdong Mansion. You may find yourself asking whether you are in Lhasa at all.

Once a “holy city” of unique tradition, Lhasa is undergoing huge and very complex changes – some bad and some good.

The author: Liu Jianqiang,born in 1969, is a senior reporter with Southern Weekend and has a long-standing interest in environmental issues.

Homepage photo by Christophe Polus

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梦想破灭

西藏一直是我的梦想。现在变成这样,不想去了。
中国还有什么地方可以称之为世外桃源呢?

A dream destroyed

I had always dreamed of visiting Tibet. But now it has changed so much, I don't want to go. Is there anywhere untouched still left in China?


回复:梦想破灭

我想这篇文章不应该使我们梦想世外桃源,但是我个人建议我们需要用可持续的和多元文化的旅游方式来支持它,正如文章中提到的关于嘎玛的酒店。我们当然不应该去毁坏世外桃源,但是我们可以用行动来支持发展当地的绿色旅游产业。- SL

Re: a dream destroyed

I think this article shouldn't make us yearn for a world untouched, but should suggest we use our travel to support sustainable, culturally-sensitive initiatives, like Karma's hotel - discussed in the second part. We shouldn't want to visit - and ruin -- untouched places. Rather we should support places that have developed a local, green tourist industry. -SL


与环境无关

这篇文章和环境无关!

Nothing to do with the environment

This article has go nothing to do with the environment!


城市环境怎么办?

据联合国报道,明年城市人口将在全球范围内超过农村人口,所以至少对我而言,这篇关于城市环境的文章与环境是紧密相联的。

What about the urban environment?

The urban population is due to overtake the rural population worldwide next year, say the UN. So it seems to me at least, that articles about the urban environment have everything to do with the environment.


第一次见到这么写

赞同观点,哈. 希望有机会见面交流.哈.
第一次见到这么写,我一直没敢写,当然水平也不够,哈.

耿栋

First time seeing writing like this

Agree with this, ha. Hope to have the chance to meet up and discuss this face to face. Ha. This is my first time reading this type of article, as I've never dared write this way. Of course that is partly because of my ability. ha. -Adong


多来几次拉萨吧!

"你进入拉萨的第一条路,名为“江苏路”。随后,你会经过“北京路”,”
如果你从机场或青藏公路进入拉萨的第一条路是金珠西路 从川藏公路进入拉萨的第一条路是才是江苏东路
“看到“上海广场”、“山东大厦”。你也许会迷惑:我这是在哪儿?”
当然你会迷惑 这两的都在日喀则,如果出现在拉萨能不让人迷惑吗?

还是多来几次拉萨吧,就5月份你在拉萨呆那2天是不够的。

Come to Lhasa more often!

"The first road you come upon when entering Lhasa is called 'Jiangsu Road'. Shortly afterward, you will pass over 'Beijing Road'." Actually, if you enter Lhasa from the airport or from the Qinghai-Tibet highway, the first road you will come upon is Jinzhu Road West. Only if you enter Lhasa from the Sichuan-Tibet highway will the first road be Jiangsu Road East. From there, "you will see 'Shanghai Square' and 'Shandong Tower'. You might be bewildered and ask yourself: where am I here?" Of course you will be bewildered, because those two places are in Rikaza. How could it not be bewildering if they appeared in Lhasa? You ought to come to Lhasa more often. Spending just two days there in May isn't enough.


批评得对

6号评论,“多来几次拉萨吧”的作者批评得对,这两个地方在日喀则,而不是拉萨。我在采访时,一位在拉萨的专家对我这样说的,我没有再核实,就写进去了。我犯了错,向读者致歉,并向这位批评者表示感谢!如果不是你,我还不知道自已犯了错误。

刘鉴强

A correct critique

The author of the sixth comment,"Come to Lhasa more often" made a correct critique; the two places pointed out are in Rikaza, and not in Lhasa. In an interview, an expert based in Lhasa told it to me that way. I didn't verify it, and just wrote it into the article. I made a mistake. I apologize to my readers and express my sincere thanks to the critic! If it weren't for you, I still would not know that I had made a mistake. Liu Jianqiang


解释中的错误

你提到的resa这个单词是错误的。可能是你拼写的错误。如果把resa这个词拆开的话re的意思是小山或者山脉,sa的意思是土壤而非相反。现在我们称山羊为ra而非re。

mistake in the explanation

the word resa as u mentioned is wrong.maybe you have the wrong spelling.if you break it down re means hill or mountain and sa means soil not the other way round.now for a goat we call it ra not re.


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