卓巴·茨仁旺姆：结古震后

唯色注：在译者Buxoro的博客上看到这篇译文，在Phayul 找到原文，于是转贴。作者卓巴·茨仁旺姆，一位出色的诗人，现住在美国。几年前，我在拉萨第一次见到她的一本英文诗集，去年收到她赠予我的诗集《In the absent everyday》，卡卓扎西！并且还想对她说，卓巴普姆，茨仁洛嘉！

结古震后

原文出自： http://is.gd/bCYLG
本译文址： http://is.gd/bCYzA

作者/卓巴·茨仁旺姆 （Tsering Wangmo Dhompa）
译者/Buxoro

在结古，无论老少，人们都熟知他们的语言习惯，在交谈结束之际，大家都要互道传统的吉祥祝福：“茨仁”，祝你长寿；“嘎索”，祝你幸福；“洛嘉”，祝你长命百岁。

现在，也许正是现在，人们更需要听到这些话。

我常常为我在旧金山的朋友，将结古比作美国开发西部时的边城，使他们对突然在新闻中因为地震而出现的像结古一样的地方有些感性认识。2010年4月 14日各大报纸都刊登了“中国西部”发生地震的消息，往往提到的是当地居民是生活在与“西藏接壤”地区的“藏族”。地震后好几天，我都会接到甚至是藏人的朋友发来的电邮和打来的电话，询问有谁受伤，而没有意识到这次地震就是在西藏发生的，而死去的或正在弥留之际的人，几乎全都是藏人。

像“中国西部”、“结古多”、“青海省”和“玉树州”这样的地名对很多流亡藏人都非常陌生，因为这些名称或地域在1959年中国入侵之前并不存在。新的中国地图上的西藏不再有“却喀松Chok-kha-sum”，或称三区的传统上对西藏的分省：“多朵（Dotod）”（康或藏东），“多麦（Domed）”（安多和果洛），以及“卫藏（Utsang）”（藏中）。如今，安多、果洛和一些康区部落（如结古）被划入青海省。其他的康区部落则分属四川省、云南省和西藏自治区。

也有当地人把结古解释为“九条命”或“重生”。这个城市又名结古多（kyegu－do），在这里“多”义为汇合之处，是对西藏东部传统贸易集散地的称呼，类似的地方还有昌都（Chamdo）和达折多（康定）（Dartsedo）。结古一直是这个游牧地区政治、商业和文化的中心。结古也是在囊谦王保护之下25个囊谦部落之一。

早在1250年，第一代囊谦王珠瓦阿喀（Driwa Alok）开始统管囊谦王国。2008年，第26代王色阿琼（Se Achung）在结古过世。囊谦连同其他五个王国组成康区。在这个地区，众多王公领主巧妙地利用河流山势划分领地，各统一方，多年来一直不太受固定的政治或行政中心的约束。

去年我曾问过宗藏·仁钦茨仁， 对我们这些当地人来说他是我们的宗本（Drawu PON），问他记不记得当他还是结古的年轻领主时当地的人口（他1959年流亡，现在和家人一起住在印度）。他估计当时在结古镇总共有650户：其中有 400家付税，另外250个贫困家庭，则不担任何税项。官方文件表示在中国全面占领前夕，结古头人管理之下的结古、巴瑭及信泽三乡共有2092家，9591人。

在今天的结古，大多数人居民的先人都过着游牧生活。很多人都有亲戚继续生活在分散于囊谦、玉树、治多、杂多、称多及曲麻莱等县的牧区（如今这六个县组成了1959年后的玉树州）。在结古街头可以听到多种方言，它们都非常相近，又有微妙差别，很多城里的居民都是从各地牧场来此定居的牧民。

从2010年4月14日起，我的姑姑就多次向我描述饱受地震摧残的结古。昨晚，（她的上午），她是站在她那只剩残垣断壁的院中向我诉说，在她生活了 15年的地方，街上遍是横七竖八的房梁，破碎的泥瓦和门窗。同街的老人跟她一起在她家的院子里露宿。整天都有人来她家的井里打水。去年十月我帮着油漆的绿红黄三色的传统木门的残片，堆弃在茅厕一边。三个邻居朋友死在瓦砾之下。

“茨仁旺姆，结古已经没了，”她的声音在颤抖， “一切都消失了，可我还在这里。”

我还有一些亲戚跟上万人一起，住在在城外打炉塘设置的帐篷营。这是人们常来野炊、欢笑的地方，更以一年一度的赛马节远近闻名。赛马节上，英武的康巴展示他们的驭马技能，赛歌，比武。每年六月到九月之间，绿油油的青草使打炉塘美不胜收，鲜花盛开，令人陶醉。此时此地，却只见帐篷连绵。晚上我的亲人以方便面和热水为餐，这还得感谢部队为住在难民营的人们提供食品。

我姑姑告诉我已有数千人丧生。我不去问她感觉如何。我只问她能不能睡好，问她血压是不是控制住了。从我十五年来常常跟她生活在一起的经历，我知道，眼前的损失会触发她几十年来痛苦的回忆。

在我写这篇文字的时刻，伤员正从结古的巴塘机场空运到成都、西宁、兰州及其他城市的医院接受治疗；成千上万无家可归的藏人和少量同遭厄运的汉人移民正以方便面充饥；许多人正在废墟中寻找失去的亲人。对一个饱受艰辛的民众来说，这只是另一个漫长而困苦的旅程的开始。我衷心希望我们可以帮助他们度过难关，与他们并肩重建家园，让他们尽快开始新的生活。

我们还要牢记是什么人生活在那里，他们真正的名字，以此来帮助结古人民。昨晚在跟我姑姑互祝“茨仁”、“嘎索”之前，我说结古有九条命。她听完没有出声，静默片刻之后，传来了她的笑声。

请支持下列当地组织，把食品，衣物，卫生用品，饮水以及其它紧急必需品送给震区灾民：

金巴项目：http://www.jinpa.org/
Machik：http://www.machik.org/
Rokpa：http://www.rokpausa.org/
藏族村项目：http://www.tibetanvillageproject.org/


After the earthquake in Kyegu

By Email[Wednesday, April 21, 2010 10:45]

By Tsering Wangmo Dhompa

The young as well as the elderly know their dialect in Kyegu. It is a town where people end their conversations with traditional blessings, “Tse Ring,” May you live long, “Ga Sho,” May you be happy, “Lo Ja,” May you live a hundred years.

Even now, or perhaps now, the words are necessary.

I have often described Kyegu as an old American western frontier town to friends in San Francisco, an association as arbitrary as the names given to Kyegu by the media in the days since the earthquake in Tibet. On the morning of April 14, 2010 major newspapers ran the story of an earthquake in “Western China,” and referred to its inhabitants sometimes as “ethnic Tibetans,” living in a region “bordering Tibet.” Days after the quake, I am still getting emails and phone calls from close friends, even Tibetans, who are wounded they did not realize the earthquake had taken place in Tibet and that the people dead and dying are almost all Tibetans.

“Western China,” “Jyekundo,” “Qinghai Province” and “Yushu Prefecture” are still unfamiliar names to Tibetans in exile because these names and regions did not exist for them before the Chinese invasion in 1959. The new Sino-map of Tibet replaces the traditional grouping of Chok-kha-sum or the three regions: Dotod (Kham or East Tibet), Domed (Amdo and Golog) and Utsang (Central Tibet). Now, Amdo, Golog and some old chiefdoms of Kham are pasted together into Qinghai Province, as Kyegu is, while other Kham tribes are scattered in the provinces of Sichuan, Yunnan and the Tibet Autonomous Region.

Kyegu, sometimes translated by locals as “nine lives or rebirth,” or called Kyegu – do (the do, or intersection, refers to its role as a trading town like the other Do in East Tibet – Chamdo and Dartsedo) has been a political, commercial and cultural nexus for nomadic villages of the area for a long time. Kyegu was one of 25 chiefdoms of Nangchen under the guardianship of the King of Nangchen.

The kingdom of Nangchen - the first king of Nangchen, Driwa Alok reigned in the 1250’s and the 26th King, Se Achung passed away in 2008 in Kyegu – along with five other kingdoms made up the grouping of Kham. These are territories designed with geographical cunning of such formidable rivers, mountains, belligerent kingdoms and chieftains that for much of its history it managed to eschew a fixed political or administrative center.

Last year I asked Rinchen Tsering Drawutsang or Drawu Pon to those of us from the region, if he remembered the population of his area when he was the young chief of Kyegu (he escaped to exile in 1959 and lives in India with his family). He guessed a total of 650 families in the town of Kyegu: 400 families who paid taxes and about 250 poor families who did not pay any form of tax. Official documents in the town of Kyegu state there were 2092 families or 9,591 people under the Kyegu chief in the towns of Kyegu, Parthang and Shinze before/when the region fell under full Chinese occupation.

Most people in Kyegu today claim a nomadic herding ancestry and have family members who continue to live in isolated nomadic villages in Nangchen, Kyegu, Dritou, Zatou, Trindu and Chumaleb (the six regions that today make up the post 1959 Yushu Province). Out in the streets of Kyegu the dialects are discernible, all fairly similar but for slight regional quirks. A significant portion of this population is made up of nomads who were resettled from their herding lands.

My aunt has tried several times to describe Kyegu since the earthquake tore it apart on the morning of April 14, 2010. Last night, (her morning), standing in the yard of her collapsed house, she said scraggly beams and crumpled mud and wood cover the street she has lived on for over fifteen years. The elders of her street are camped with her in her yard and all day people come and go collecting water from the well in her house. The traditional wooden gate to her house that I had painted in green, red and yellow in October 2009 is in a heap beside the outhouse; three friends in the neighboring houses were found dead under the rubble.

“Tsering Wangmo, Kyegu is gone,” she said in a quavering voice. “Everything is gone and I am still here.”

Some of my relatives are camped in tents along with an estimated 10,000 people in the field known as Tajug thang, the field where horses race, a few miles out of the town’s center. Ordinarily associated with picnics and merry-making, and the popular annual horse festival which showcases the prowess of the Khampa in horse racing, singing, and gun-manship, Tajug thang is brilliant through the months of June through September with grass of such green delight and flowers that drive you silly with happiness. These days the field is dotted with tents. Last night my family had instant noodles and hot water for dinner, courtesy of the army who is serving food to people living in the camp.

My aunt says thousands have died. I do not ask my aunt if she is “ok.” I ask if she has had sleep and if she is keeping her blood pressure in check. I know from spending so much time with her over fifteen years that the present dispossession must bring up memories of decades of strife.

As I write this piece, the sick are being air lifted out of Kyegu’s small airport in Parthang to be treated in hospitals in Chengdu, Xining, Lhanzou and other cities; thousands of homeless Tibetans and a small population of migrant Chinese are having a bowl of instant noodle soup as meal; many people are still looking for their missing family members under the rubble of buildings. This is just the beginning of a long and difficult journey for a community that has gone through so much. It is my hope we can help them get through the immediate crisis and be there to help them rebuild the town and their lives.

We can also help the people of Kyegu by remembering them by their real names. Before we said Tse ring, Ga sho to each other last night, I reminded my aunt Kyegu has nine lives. She was quiet for a moment and then she broke into her happy laugh.

Please consider your support to organizations of local origin who have begun working to bring food, clothes, sanitation, water and other emergency essentials to the earthquake victims:

Jinpa Project: http://www.jinpa.org/
Machik: http://www.machik.org/
Rokpa: http://www.rokpausa.org/
Tibetan Village Project: http://www.tibetanvillageproject.org/