Studies in Modern Tibetan Culture – serie

The Nine-Eyed Agate seeks to break stereotyped images of Tibet and Tibetans inside the PRC today, and in the diaspora, by presenting an outstanding personality who survived childhood during the Cultural Revolution, then going on to lead a rich and somewhat controversial career within the PRC. As a free-wheeling, restless traveller in samsara (the cycle of existence), Jangbu has explored every corner of the Tibetan plateau with a view to understanding the culture and history of his people, their plight, and the key issues that Tibet faces today. Widely read in world literature through Chinese translation he has traveled around the world, attending international poetry meetings and film festivals, taking part in university conferences and developing his passion for film. This rich diversity is reflected in his poems and prose, the subject matter ranging through eternal themes such as love and betrayal, fantasy and 'magical realism', mystical flight and biting social satire. His poetry is experimental, presenting a panorama of styles with examples in modern free-verse, classical Indo-Tibetan metrical poetics (though this is rare), and more characteristically, in the dense "obscure" poetry of the post-Cultural Revolution years in China (1980s onwards), for which Jangbu is particularly well known. His work is often semi-autobiographical, written in a "docu-fictional" mode, announcing Jangbu's growing fascination for the screen.

Series:Studies in Modern Tibetan Culture, Lexington BooksWeatherhead East Asian Institute, Columbia UniversitySince the central government of China started major campaigns for western development in the mid-1990s, the economies of the Tibetan areas in Western China have grown rapidly and living standards have improved. However, grievances and protests have also intensified, as dramatically evidenced by the protests that spread across most Tibetan areas in spring 2008 and by the more recent wave of self-immolation protests that started in 2011. This book offers a detailed and careful exploration of this synergy between development and conflict in Tibet from the mid-1990s onwards, when rapid economic growth has occurred in tandem with a particularly assimilationist approach of integrating Tibet into China.Fischer argues that the intensified economic integration of Tibet into regional and national development strategies on these assimilationist terms, within a context of continued political disempowerment, and through the massive channeling of subsidies through Han Chinese dominated entities based outside the Tibetan areas, has accentuated various dynamics of subordination and marginalization faced by Tibetans of all social strata. Whether or not these dynamics are intended to be discriminatory, they effectively accentuate the discriminatory, assimilationist and disempowering characteristics of development, even while producing considerable improvements in the material consumption of local Tibetans. In particular, strong cultural, linguistic and political biases intensify ethnically-exclusionary dynamics among middle and upper strata of the Tibetan labor force, which is problematic considering the rapid shift of Tibetans out of agriculture and towards the highly subsidy-dependent sectors of the economy, especially in urban areas.The combination of these disempowering dynamics with the sheer speed of dislocating and disembedding social change provides important insights into recent tensions given that it has accentuated insecurity while restricting the ability of Tibetan communities to adapt in autonomous and self-determined ways. The study represents one of the only macro-level and systemic analyses of its kind in the scholarship on Tibet, based on accessible economic analysis and extensive interdisciplinary fieldwork. It also carries much interest for those interested in China and in the interactions between development, inequality, exclusion and conflict more generally.

The life of the Sixth Dalai Lama does not end with his supposed death at Kokonor in November 1706, on the way to Beijing, and an audience with the Manchu Emperor Kangxi. This book, the so-called Hidden Life, presents a very different Tsangyang Gyamtso, neither a louche poet nor a drinker, but a sober Buddhist practitioner, who chose to escape at Kokonor and to adopt the guise of a wandering monk, only appearing some years later, after many fantastical and mystical adventures, in what is today Inner Mongolia, where he oversaw monasteries and lived as a Buddhist teacher.The Hidden Life was written by a Mongolian monk in 1756, ten years following the death of the lama, his spiritual teacher, whom he identifies as Tsangyang Gyamtso, and in whose identity as the Sixth Dalai Lama he clearly has complete faith. However, as one might imagine, there is nowadays no agreement among the wider Tibetan, Mongolian and Tibetological scholarly community as to whether this man was a charlatan or deluded, or whether he was indeed the Sixth Dalai Lama.The text is divided into four parts. The first part gives an account of the background and birth of the Sixth Dalai Lama, while the opening section of the second part (which is in direct speech, dictated by the lama) continues on, through the political intrigue in Lhasa at the end of the seventeenth century, to the lama's escape at Kokonor. The remainder of the second part consists of a visionary narrative, in which the lama travels through Tibet and Nepal, and in which he encounters divine figures, yetis, zombies and a man with no head, all of which is presented as fact. The third and longest part is an account of the final thirty years of the lama's life, and his activity in Mongolia as an influential Buddhist teacher, including a lengthy and moving description of his death. The final part includes a list of his students and, most interestingly perhaps, a theological and philosophical justification for the coexistence of the Sixth and Seventh Dalai Lamas.

The life of the Sixth Dalai Lama does not end with his supposed death at Kokonor in November 1706, on the way to Beijing, and an audience with the Manchu Emperor Kangxi. This book, the so-called Hidden Life, presents a very different Tsangyang Gyamtso, neither a louche poet nor a drinker, but a sober Buddhist practitioner, who chose to escape at Kokonor and to adopt the guise of a wandering monk, only appearing some years later, after many fantastical and mystical adventures, in what is today Inner Mongolia, where he oversaw monasteries and lived as a Buddhist teacher.The Hidden Life was written by a Mongolian monk in 1756, ten years following the death of the lama, his spiritual teacher, whom he identifies as Tsangyang Gyamtso, and in whose identity as the Sixth Dalai Lama he clearly has complete faith. However, as one might imagine, there is nowadays no agreement among the wider Tibetan, Mongolian and Tibetological scholarly community as to whether this man was a charlatan or deluded, or whether he was indeed the Sixth Dalai Lama.The text is divided into four parts. The first part gives an account of the background and birth of the Sixth Dalai Lama, while the opening section of the second part (which is in direct speech, dictated by the lama) continues on, through the political intrigue in Lhasa at the end of the seventeenth century, to the lama's escape at Kokonor. The remainder of the second part consists of a visionary narrative, in which the lama travels through Tibet and Nepal, and in which he encounters divine figures, yetis, zombies and a man with no head, all of which is presented as fact. The third and longest part is an account of the final thirty years of the lama's life, and his activity in Mongolia as an influential Buddhist teacher, including a lengthy and moving description of his death. The final part includes a list of his students and, most interestingly perhaps, a theological and philosophical justification for the coexistence of the Sixth and Seventh Dalai Lamas.

The Labrang Tibetan Buddhist Monastery in Amdo and its extended support community are one of the largest and most famous in Tibetan history. This crucially important and little-studied community is on the northeast corner of the Tibetan Plateau in modern Gansu Province, in close proximity to Chinese, Mongol, and Muslim communities. It is Tibetan but located in China; it was founded by Mongols, and associated with Muslims. Its wide-ranging Tibetan religious institutions are well established and serve as the foundations for the community's social and political infrastructures. The Labrang community's borderlands location, the prominence of its religious institutions, and the resilience and identity of its nomadic and semi-nomadic cultures were factors in the growth and survival of the monastery and its enormous estate.This book tells the story of the status and function of the Tibetan Buddhist religion in its fully developed monastic and public dimensions. It is an interdisciplinary project that examines the history of social and political conflict and compromise between the different local ethnic groups. The book presents new perspectives on Qing Dynasty and Republican-era Chinese politics, with far-reaching implications for contemporary China. It brings a new understanding of Sino-Tibetan-Mongol-Muslim histories and societies. This volume will be of interest to undergraduate and graduate student majors in Tibetan and Buddhist studies, in Chinese and Mongol studies, and to scholars of Asian social and political studies.

The Social Life of Tibetan Biography explores the creation of Tibetan religious authority in Tibetan cultural areas throughout East, Inner, and South Asia through engaging with the relationship between textual biography and social community in the case of the Eastern Tibetan yogi Tokden Shakya Shri (1853–1919). It explores the different mechanisms used by Shakya Shri’s community in the creation of his biographical portrait to develop his lineage, including the use of biographical tropes, details of interpersonal connections, educational and patronage networks, and representations of sacred site creation and maintenance. In doing so, this study decenters Tibetan and Himalayan religious history through recognizing that peripheries could act as alternative centers of authority for diverse Tibetan Buddhist communities.

This book examines the ascendancy of a minor nineteenth-century Tibetan chieftain Gönpo Namgyel who hailed from Eastern Kham, a frontier region situated between the power centers of Central Tibet and Qing China. For most of the nineteenth century, Gönpo Namgyel dominated the politics of Kham and posed a serious challenge to both the Qing and Lhasa regimes. The study explores the dynamics of local and national politics, as well as the tensions over power and authority between the two power centers. Drawing upon both Tibetan and Chinese primary sources, the study sheds new light on the governance and polity of the Kham region, enhancing our understanding of Sino-Tibetan conflicts regarding Kham from the nineteenth century, up to the mid-twentieth century. The book focuses on local events, rather than seeing history as shaped solely by the power centers. The rise of Gönpo Namgyel is situated within the context of the local politics of Kham while taking into consideration its relations with mid-nineteenth century Qing and Central Tibet. It further explores the social-cultural milieu that gave rise to this charismatic and controversial chief. A series of questions emerge concerning traditional historiographical practice, including the historical practices of Chinese and Tibetan scholars as well as approaches to the history of China and Tibet by Western scholars.Probing into history from a local perspective adds a new dimension to the study of nineteenth-century Sino-Tibetan relations. This research reveals that there is no single force determining history, nor are persons in the periphery mere passive observers of national events. The kings, governors, and chieftains in Kham were active in shaping their own regional identity and asserting their own terms in relation to the two power centers, demonstrating that the peripheries are equal partners in central-periphery relations, rather than passive recipients as has commonly been represented in earlier historical narratives.

This book weaves together the life stories of five extraordinary contemporary Tibetans involved in environmental protection (as well as a host of secondary characters): Tashi Dorje, a well-known and celebrated environmentalist; Karma Samdrup, a philanthropist, businessman, and environmentalist; Rinchen Samdrup, Karma’s brother, another extraordinary environmentalist; Gendun, a painter, historian, and researcher from Amdo; and Musuo, a Tibetan from the Dechin area of northwest Yunnan who founded the Khawakarpo Culture Society. In the politically fraught and ever-worsening situation for Tibetans within China today, it is often said that the only possible path for a better solution will be through a change in the way that the majority Chinese society thinks about and understands Tibetans, their aspirations, histories, and desires. This book provides the first such account by drawing readers in with beautiful narrative prose and fascinating stories, and then using their attention to demystify Tibetans, cultivating in the reader a sense of empathy as well as facts upon which to rebuild an intercultural understanding. It is the first work that seriously aims to let the Chinese public understand Tibetans as both products of an admirable culture and as complex individuals negotiating religious ideals, economic change, and sociopolitical constraints. In short it opens up a whole new way of understanding Tibet.

This is the first book-length study to appear in English on the literary, cultural and political roots of modern Tibetan literature. While existing scholarship on modern Tibetan writing takes the 1980s as its point of “birth” and presents this period as marking a “rupture” with traditional forms of literature, this book goes beyond such an interpretation by foregrounding instead the persistence of Tibet’s artistic past and oral traditions in the literary creativity of the present. While acknowledging the innovative features of modern Tibetan literary creation, it draws attention to the hitherto neglected aspects of continuity within the new. This study explores the endurance of genres, styles, concepts, techniques, symbolisms, and idioms derived from Tibet’s rich and diverse oral art forms and textual traditions. It reveals how Tibetan kavya poetics, the mgur genre, life-writing, the Gesar epic and other modes of oral and literary compositions are referenced and adapted in novel ways within modern Tibetan poetry and fiction. It also brings to prominence the complex and fertile interplay between orality and the Tibetan literary text. Embracing a multidisciplinary approach drawing on theoretical insights in western literary theory and criticism, political studies, sociology, and anthropology, this research shows that, alongside literary and oral continuities, the Tibetan nation proves to be an inevitable attribute of modern Tibetan literature.

This is the first book-length study to appear in English on the literary, cultural and political roots of modern Tibetan literature. While existing scholarship on modern Tibetan writing takes the 1980s as its point of “birth” and presents this period as marking a “rupture” with traditional forms of literature, this book goes beyond such an interpretation by foregrounding instead the persistence of Tibet’s artistic past and oral traditions in the literary creativity of the present. While acknowledging the innovative features of modern Tibetan literary creation, it draws attention to the hitherto neglected aspects of continuity within the new. This study explores the endurance of genres, styles, concepts, techniques, symbolisms, and idioms derived from Tibet’s rich and diverse oral art forms and textual traditions. It reveals how Tibetan kavya poetics, the mgur genre, life-writing, the Gesar epic and other modes of oral and literary compositions are referenced and adapted in novel ways within modern Tibetan poetry and fiction. It also brings to prominence the complex and fertile interplay between orality and the Tibetan literary text. Embracing a multidisciplinary approach drawing on theoretical insights in western literary theory and criticism, political studies, sociology, and anthropology, this research shows that, alongside literary and oral continuities, the Tibetan nation proves to be an inevitable attribute of modern Tibetan literature.

Muslims in Amdo Tibetan Society: Multi-Disciplinary Approaches offers nine case studies from several academic disciplines. The chapters describe the ethnic, cultural, linguistic, and religious diversity within the Muslim communities of Amdo and illustrate complex social interactions with other Amdo communities. While relations between Han Chinese and Tibetans, and between Han Chinese and Muslims in Qinghai and Gansu, have already attracted scholarly attention, this volume has a special focus on Tibetan-Muslim interactions. These are rarely discussed and if so, then mostly in the contexts of trade relations and conflicts. This volume challenges some established stereotypes of Tibetan-Muslim relations and also highlights new facets of cross-cultural contacts and religious and linguistic influences.

Tibetan Subjectivities on the Global Stage: Negotiating Dispossession explores the many ways Tibetans are reimagining their cultural identity since the communist takeover of Tibet in the 1950s. Focusing on developments taking place in Tibet and the diaspora, this collection of essays addresses a wide range of issues at the heart of Tibetan modernity. From the political dynamics of the exiled community in India to the production of contemporary Tibetan literature in the PRC, the collection delves into various aspects of current significance for the Tibetan community worldwide such as the construction of Bon identity in exile, the strategic use of the discourse of development or the issue of cultural and linguistic purity in an increasingly hybrid and globalized world. Moving away from the preservationist paradigm that regards Tibetan culture as an endangered and precious object, the essays in this book portray Tibetan identities in motion, as lived subjectivities that travel, change and creatively reimagine themselves on various global stages. Even if recent Tibetan history is marked by imposed transitions and a sense of dispossession, this collection highlights the ways Tibetans have not only managed traumatic historical events but also become agents of change and reinventors of their own traditions.

Written in the 1990s after retirement from his services as a doctor and discovered by his daughter in the loft of their house in Darjeeling in India in 2017, this memoir of Dr. Tsewang Yishey Pemba provides an intricate portrayal of early twentieth-century Tibet. With his finger on the pulse of the Tibetan ethos, Pemba offers glimpses into the traditional sociology of Tibet and occasionally its snail-paced reforms, as well as the British Raj in India, while recollecting his young days in his native country. Pemba also draws information from prized sources like his father´s diaries and his conversations with Tibetan and British officials as well as people at the grassroots. His own metamorphosis, as he leaves Tibet in 1949 for higher education abroad, foreshadows the metamorphosis of Tibet and its inescapable fate in the decade that followed.

Written in the 1990s after retirement from his services as a doctor and discovered by his daughter in the loft of their house in Darjeeling in India in 2017, this memoir of Dr. Tsewang Yishey Pemba provides an intricate portrayal of early twentieth-century Tibet. With his finger on the pulse of the Tibetan ethos, Pemba offers glimpses into the traditional sociology of Tibet and occasionally its snail-paced reforms, as well as the British Raj in India, while recollecting his young days in his native country. Pemba also draws information from prized sources like his father´s diaries and his conversations with Tibetan and British officials as well as people at the grassroots. His own metamorphosis, as he leaves Tibet in 1949 for higher education abroad, foreshadows the metamorphosis of Tibet and its inescapable fate in the decade that followed.

The Sixteenth Karmapa, Rangjung Rigpe Dorje, was the first Tibetan Buddhist leader to make extensive teaching tours to the West. His three tours to Europe and North America from 1974 to 1980 led to the global expansion of Tibetan Buddhist schools. This book presents the most in-depth analysis of the Karmapa’s contribution to the preservation and transmission of Tibetan Buddhism in exile. It is the first study to combine Tibetan life-writing and biographical materials in English with a thorough examination of the transformation of Tibetan Buddhism in the modern era of globalization. Drawing on a wide range of data from written accounts, collections of photographs, recordings of interviews, and documentaries, the author discusses the life and activity of the Karmapa through the lens of cross-cultural interaction between Buddhism and the West with a particular focus on Asian agency. The study shows that the Karmapa’s transmission strategies emphasized continuity with tradition with some openness for adaptation. His traditionalist approach and his success on the global scale challenge the popular assumption that the transmission of Buddhism is primarily a matter of Westernization, which, in turn, calls for a broader view that recognizes its complex and dynamic nature.

The Sixteenth Karmapa, Rangjung Rigpe Dorje, was the first Tibetan Buddhist leader to make extensive teaching tours to the West. His three tours to Europe and North America from 1974 to 1980 led to the global expansion of Tibetan Buddhist schools. This book presents the most in-depth analysis of the Karmapa’s contribution to the preservation and transmission of Tibetan Buddhism in exile. It is the first study to combine Tibetan life-writing and biographical materials in English with a thorough examination of the transformation of Tibetan Buddhism in the modern era of globalization. Drawing on a wide range of data from written accounts, collections of photographs, recordings of interviews, and documentaries, the author discusses the life and activity of the Karmapa through the lens of cross-cultural interaction between Buddhism and the West with a particular focus on Asian agency. The study shows that the Karmapa’s transmission strategies emphasized continuity with tradition with some openness for adaptation. His traditionalist approach and his success on the global scale challenge the popular assumption that the transmission of Buddhism is primarily a matter of Westernization, which, in turn, calls for a broader view that recognizes its complex and dynamic nature.

The Power of Publishing in Early Modern Tibetan Buddhism explores the historical and religious dynamics that led to the “golden age” of Tibetan printing in the late seventeenth and eighteenth centuries, when Tibetan woodblock publishing reached its zenith. By tracing the publication and circulation of Tibetan books in early modern Asia, from the Fifth Dalai Lama's Potala Palace in Lhasa, through cosmopolitan Qing Beijing, and into monastic colleges on the Sino-Tibetan borderlands, this book demonstrates how woodblock publishing helped shape the religious and political landscapes of Tibet, Mongolia, and China into the twentieth century. Intertwined with this larger historical narrative, this volume explores the meaning and purpose of books in early modern Tibetan Buddhist cultures, especially the role of Mahayana Buddhist ideas as a driving force behind both the growth of woodblock publishing at that time and the use of Tibetan Buddhist books for a variety of activities, including scholarship, exchange, ritual, and a wide range of reading practices.

Chieftains, Lamas, and Warriors: A History of Kham 1904–1961 explores the region of Kham, situated between Central Tibet and China. By highlighting Kham’s pivotal role in Sino-Tibetan relations and frontier dynamics, this book challenges the traditional focus of scholarly research that treat Kham as a mere transit point. Yudru Tsomu argues for the significance of frontier regions in shaping historical narratives and power structures. Tsomu explores how Kham forged its own identity amidst the assimilation pressures exerted by Central Tibet and China. Supported by a wealth of original sources in Chinese, Tibetan, and Western languages—including previously untapped personal and archival collections in China—this book offers a compelling reassessment of Kham’s historical agency and significance.

Chieftains, Lamas, and Warriors: A History of Kham 1904–1961 explores the region of Kham, situated between Central Tibet and China. By highlighting Kham’s pivotal role in Sino-Tibetan relations and frontier dynamics, this book challenges the traditional focus of scholarly research that treat Kham as a mere transit point. Yudru Tsomu argues for the significance of frontier regions in shaping historical narratives and power structures. Tsomu explores how Kham forged its own identity amidst the assimilation pressures exerted by Central Tibet and China. Supported by a wealth of original sources in Chinese, Tibetan, and Western languages—including previously untapped personal and archival collections in China—this book offers a compelling reassessment of Kham’s historical agency and significance.

Centuries have passed since the demise of many precapitalist agricultural states. Despite the British invasion of 1903 and the Chinese invasion in 1950, the Tibetan state continued to fully function until 1959. For this reason, this biography of George Tsarong not only provides new and in-depth perspectives on the life of an official of the Tibetan state, but it will also contribute to the comparative study of precapitalist states. This book weaves together history and biography to narrate the life of an aristocratic state official, his education and social life, his registration and entrance into a civil service career. It also describes the various personal and state political intrigues he was involved in and the many grand ceremonies that dominated the life of a state official. George Tsarong’s story is also the story of the fall of this traditional state and the complex social and psychological aspects of occupation, resistance, and exile.