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1
Lamaozhuoma. Tibetan Communities in Transition: An Ethnographic Study of State-run Formal Education and Social Change. [New York, N.Y.?]: [publisher not identified], 2014.
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2
Bu-tshe-riṅ. Grong tshoʼi gtam rgyud. Zi-ling: Mtsho-sngon Mi-rigs Dpe-skrun-khang, 2013.
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Rogers, Clint. Where rivers meet: A Tibetan refugee community's struggle to survive in the high mountains of Nepal. Kathmandu: Mandala Book Point, 2008.
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Rogers, Clint. Where rivers meet: A Tibetan refugee community's struggle to survive in the high mountains of Nepal. Kathmandu: Mandala Book Point, 2008.
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Rogers, Clint. Where rivers meet: A Tibetan refugee community's struggle to survive in the high mountains of Nepal. Kathmandu: Mandala Book Point, 2008.
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Gamble, Ruth. Communities. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190690779.003.0004.
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Chapter 3 describes the various communities within which the traditions and institutions of reincarnation lineages developed. It begins by examining a subtle but influential shift in the discourse around reincarnation that occurred during Rangjung Dorje’s lifetime from “manifestation” to “rebirth.” The focus on reincarnates being born again enabled a more ordered succession between members of a reincarnation lineage and evoked familial lines. Belief and support for rebirth were tied closely with the process of recognition; reincarnates themselves, their predecessor’s students, authoritative gurus, and political elites all sanctioned the recognition of one being as the rebirth of another. As this chapter explains, this recognition underpinned the community support that maintained reincarnates’ traditions and institutions. These communities ranged from local Tibetan monasteries and villages to larger political entities like the Mongol empire. Eventually, imperial support for the Karmapa reincarnates conferred an otherwise unattainable intensity of prestige on the Karmapa reincarnation lineage.
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Bailey, Cameron, i Aleksandra Wenta, red. Tibetan Magic. Bloomsbury Publishing Plc, 2024. http://dx.doi.org/10.5040/9781350354975.
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This book focuses on the theme of magic in Tibetan contexts, encompassing both premodern and modern text-cultures as well as contemporary practices. Combining the theoretical approaches of anthropology, ethnography, religious and textual studies, the volume aims to shed light on experiences, practices, and practitioners that have been frequently marginalized by the normative mainstream monastic Buddhist traditions and Western Buddhist scholarship, which focuses primarily on meditation and philosophy. The volume addresses the topic of Tibetan magic from a variety of perspectives such as phenomenology, sociology, comparative religion and ritual studies. A special focus will be paid to the intersection between magic/folk practices and Tantra, a complex, socio-religious phenomenon associated not only with the religious and political elites who sponsored it, but also with ‘marginal’ ethnic groups and social milieus, as well as with lay communities at large, who resorted to ritual agents to fulfil their worldly needs. Overall, the book offers a new understanding of the identity and role of magical specialists in both historical and contemporary contexts.
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Gamble, Ruth. Reincarnation in Tibetan Buddhism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190690779.001.0001.
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Reincarnation in Tibetan Buddhism examines how the third Karmapa hierarch, Rangjung Dorjé (1284–1339) transformed Buddhist belief about reincarnation into a Tibetan institution based on lineage. It surveys his life through the portal of his previously untranslated autobiographical stories and songs, which reveal the rudiments of the reincarnation tradition. They include Rangjung Dorjé’s synthesis of the first three Karmapas’ biographies and past-life stories (jātaka), upon which the later tradition was reliant. An analysis of these works shows how they used different strategies to authorize the Karmapas’ reincarnate status: they presented the Karmapa reincarnates as an extension of the Kagyü religious lineage, evoked well-known precedents of reincarnation, and highlighted the recognition they received from religious and secular hierarchs, including the Mongol emperor. This analysis also emphasizes the important role local communities played in maintaining the Karmapas’ institutions and explores how Rangjung Dorjé sought this support by living in the same sacred sites as his predecessors. Reincarnation in Tibetan Buddhism argues, furthermore, that all of these elements of the tradition worked together; the stories of the Karmapas’ lives enhanced Rangjung Dorjé’s authority, which helped to sanctify the sites in which he lived; this, in turn, elicited more support from local communities, who then continued to tell his multi-life narrative. At the beginning of Rangjung Dorjé’s life, no one had gone looking for a new Karmapa. But his skill in storytelling, together with the elite and community support that he cultivated during his life, meant that after he died, many expected his return.
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Commerce and communities: Social and political status and the exchange of goods in Tibetan societies. Berlin: EBVerlag, 2018.
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Gayley, Holly. Love Letters from Golok. Columbia University Press, 2017. http://dx.doi.org/10.7312/columbia/9780231180528.001.0001.
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Love Letters from Golok chronicles the courtship between two Buddhist tantric masters, Tare Lhamo (1938–2002) and Namtrul Rinpoche (1944–2011), and their passion for reinvigorating Buddhism in eastern Tibet during the post-Mao era. In fifty-six letters exchanged from 1978 to 1980, Tare Lhamo and Namtrul Rinpoche envisioned a shared destiny to "heal the damage" done to Buddhism during the years leading up to and including the Cultural Revolution. Holly Gayley retrieves the personal and prophetic dimensions of their courtship and its consummation in a twenty-year religious career that informs issues of gender and agency in Buddhism, cultural preservation among Tibetan communities, and alternative histories for minorities in China. The correspondence between Tare Lhamo and Namtrul Rinpoche is the first collection of "love letters" to come to light in Tibetan literature. Blending tantric imagery with poetic and folk song styles, their letters have a fresh vernacular tone comparable to the love songs of the Sixth Dalai Lama, but with an eastern Tibetan flavor. Gayley reads these letters against hagiographic writings about the couple, supplemented by field research, to illuminate representational strategies that serve to narrate cultural trauma in a redemptive key, quite unlike Chinese scar literature or the testimonials of exile Tibetans. With special attention to Tare Lhamo's role as a tantric heroine and her hagiographic fusion with Namtrul Rinpoche, Gayley vividly shows how Buddhist masters have adapted Tibetan literary genres to share private intimacies and address contemporary social concerns.
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Pordié, Laurent, i Stephan Kloos, red. Healing at the Periphery. Duke University Press, 2022. http://dx.doi.org/10.1215/9781478021759.
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India has long occupied an important place in Tibetan medicine's history and development. However, Indian Himalayan practitioners of Tibetan medicine, or amchi, have largely remained overlooked at the Tibetan medical periphery, despite playing a central social and medical role in their communities. Power and legitimacy, religion and economic development, biomedical encounters and Indian geopolitics all intersect in the work and identities of contemporary Himalayan amchi. This volume examines the crucial moment of crisis and transformation that occurred in the early 2000s to offer insights into the beginnings of Tibetan medicine's professionalization, industrialization, and official recognition in India and elsewhere. Based on fine-grained ethnographic studies in Ladakh, Zangskar, Sikkim, and the Darjeeling Hills, Healing at the Periphery asks how the dynamics of capitalism, social change, and the encounter with biomedicine affect small communities on the fringes of modern India, and, conversely, what local transformations of Tibetan medicine tell us about contemporary society and health care in the Himalayas and the Tibetan world. Contributors. Florian Besch, Calum Blaikie, Sienna R. Craig, Barbara Gerke, Isabelle Guérin, Kim Gutschow, Pascale Hancart Petitet, Stephan Kloos, Fernanda Pirie, Laurent Pordié
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Cheah, Joseph. US Buddhist Traditions. Redaktor Michael Jerryson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199362387.013.5.
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This chapter highlights some of the major events in the developments of US Buddhist traditions. It is divided into three main sections that examine the Orientalist construction of Buddhism, the adaptation of Buddhist practices in the United States, and the experiences of Asian immigrant Buddhists. The first section is an important reminder that the antecedent of US Buddhism traces back not to the 1897 World Parliament of Religions, but to an Orientalist conception of “Buddhism” promoted by Eugene Burnouf and other founding members of Western Buddhism. The second section briefly looks at the adaptation of Buddhist practices primarily in the following communities: Zen, Tibetan Buddhism, Soka Gakkai International, and Theravada Buddhism-inspired Vipassana meditation. The last section explores the experiences and practices of Asian American Buddhists beginning with the Chinese contract workers of the nineteenth century to the immigration of new Asian immigrant Buddhists since the Immigration Act of 1965.
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Lee, Jonathan H. X. History of Asian Americans. Greenwood, 2015. http://dx.doi.org/10.5040/9798400664441.
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A comprehensive, compelling, and clearly written title that provides a rich examination of the history of Asians in the United States, covering well-established Asian American groups as well as emerging ones such as the Burmese, Bhutanese, and Tibetan American communities. History of Asian Americans: Exploring Diverse Roots supplies a concise, easy-to-use, yet comprehensive resource on Asian American history. Chronologically organized, it starts with Chinese immigration to the United States and concludes with coverage of the most recent Asian migrant populations, describing Asian American lives and experiences and documenting them as an essential part of the continuously evolving American experience and mosaic. The book discusses domestic as well as international influencing factors in Asian American history, thereby providing information within a transnational framework. An ideal resource for high school and undergraduate level students as well as general readers interested in learning about the history of Asian Americans, the chapters employ critical racialization and ethnic studies discourses that put Asian and Asian Americans subjects in an insightful comparative perspective. The book also specifically addresses the important roles played by Asian American women across history.
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Where rivers meet: A Tibetan refugee community's struggle to survive in the high mountains of Nepal. Kathmandu: Mandala Book Point, 2008.
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Where rivers meet: A Tibetan refugee community's struggle to survive in the high mountains of Nepal. Kathmandu: Mandala Book Point, 2008.
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Mulmi, Amish Raj. All Roads Lead North. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197645994.001.0001.
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During the June 2020 territorial dispute over Kalapani, India blamed tensions on a newly assertive Nepal’s deepening relations with China. But beyond the accusations and grandstanding, this reflects a new reality: the power equations in South Asia have been redrawn, to make space for China. Nepal did not turn northwards overnight. Its ties with China have deep historical roots built on Buddhism, dating to the early first millennium. While India’s unofficial 2015 blockade provided momentum to the rift with Delhi, Nepal has long wanted deeper ties with Beijing, to counteract India’s oppressive intimacy. With China’s growing South Asian and global ambitions, Nepal now has a new primary bilateral partner--and Nepalis are forging a path towards modernity with its help, both in the remote borderlands and in the cities. All Roads Lead North offers a long view of Nepal’s foreign relations, today underpinned by China’s world-power status. Sharing never-before-told stories about Tibetan guerrilla fighters, failed coup leaders and trans-Himalayan traders, Nepal analyst Amish Raj Mulmi examines the histories binding mountain communities together across the Sino-Nepali border. Part history, part journalistic account, Mulmi's is a complex, compelling and rigorously researched study of a small country caught between two neighbourhood giants.
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Hazarika, Manjil. Synthesis and Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199474660.003.0007.
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This volume is the first systematic attempt to address the prehistory of Northeast India by combining multidisciplinary data based on archaeological, linguistic, genetic, folkloristic, ethnographic, and ethnobiological information. The book has put forward a strong case for a multidisciplinary approach to archaeological research in areas such as Northeast India, where archaeological record is extremely fragmentary. The book empirically demonstrates the contributions of the Austroasiatic and Tibeto-Burman linguistic communities in the making of the prehistoric scenario of Northeast India. Prehistoric movements of these linguistic groups in different directions throughout Northeast India are in evidence. This concluding chapter synthesizes the data presented in the previous chapters, attempts to draw conclusions, and explores the scope for future directions of research in the region.
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Larsson, Stefan, i Kristoffer af Edholm, red. Songs on the Road: Wandering Religious Poets in India, Tibet, and Japan. Stockholm University Press, 2021. http://dx.doi.org/10.16993/bbi.
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This book consists of seven chapters on the subject of poetry and itinerancy within the religious traditions of India, Tibet, and Japan from ancient to modern times. The chapters look, each from a different angle, at how itinerancy is reflected in religious poetry, what are the purposes of the wanderers’ poems or songs, and how the wandering poets relate to local communities, sacred geography, and institutionalized religion. We encounter priest-poets in search of munificent patrons, renouncers and yogins who sing about the bliss and hardship of wandering alone in the wilderness, Hindu pilgrims and opponents of pilgrimage, antinomian Buddhist-Tantric poets from Bengal, and the originator of the haiku. We are led along roads travelled by many, as well as paths tread by few.
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Kornicki, Peter Francis. The Chinese Buddhist Canon and Other Buddhist Texts. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198797821.003.0009.
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Although Buddhism is now seen as a scriptural religion, its earliest oral transmission to various language communities necessitated the use of translation, and the tolerance of translation in Buddhism is demonstrated by the many languages and scripts in which excavated early fragments of texts were written. Subsequently, translation into Chinese created what is known as the Chinese Buddhist canon, which was and still is normative in Japan, Korea, and Vietnam, but other societies, especially Tibet and the Tangut empire, reacted differently by undertaking translations. Why did this difference occur? Even in those societies in which the Chinese Buddhist canon was normative, it must be remembered that the practice of Buddhism was predominantly oral: for this reason not only was phonological vernacularization inevitable when chanting the scriptures, but also, for the purpose of sermons and other forms of teaching, vernacular explanations and vernacular translation was indispensable.