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Dissertations / Theses on the topic 'Tibetan culture'
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Martin, Emma. "Charles Bell's collection of 'curios' : negotiating Tibetan material culture on the Anglo-Tibetan borderlands (1900-1945)." Thesis, SOAS, University of London, 2014. http://eprints.soas.ac.uk/20328/.
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Charles Bell (1870-1945) the diplomat, Tibetologist and writer continues to be one of the most recognizable names from the Anglo-Tibetan encounter that played out in the Himalayan borderlands of the early twentieth century. Not only did he write a series of authoritative books on Tibet, but he considered himself a personal friend of the thirteenth Dalai Lama. Less well known are his collecting activities. Therefore this thesis will, for the most part, step away from his diplomatic achievements focussing instead on a rethinking of Bell, his curios and the spaces that they occupied. A new material perspective will be presented that will question not only how Charles Bell became knowledgeable about Tibet, but also what agencies and agendas informed his collecting practices. Furthermore, it will become clear just how highly politicised Tibetan objects could become during a turbulent period in modern Tibetan history.
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Clark, Imogen Rose. "Is home where the heart is? : landscape, materiality and aesthetics in Tibetan exile." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:78eb4180-b461-411b-be60-6fbdbdc66f6f.
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In 2000, Tim Ingold argued: 'people do not import their ideas, plans or mental representations into the world, since that very world ... is the homeland of their thoughts. Only because they already dwell therein can they think the thoughts they do' (2000: 186). He thus stressed the importance of place in the construction and reproduction of culture. How does this play out, however, among refugees who by virtue of their displacement must 'import' cultural concepts into alien environments? For those outside a 'homeland' how do they make sense of the world? In this thesis I examine the relationship between Tibetan refugees, the landscapes of their exile and their wider material environment. Drawing on theory in material anthropology and thirteen months' ethnographic fieldwork conducted in two contrasting Tibetan refugee settlements in northwest India, I analyse how Tibetan refugees are affected by, and in turn exert agency over their material world. Through this discussion, I reflect on the multiple and mutable meanings of home for Tibetan refugees, many of whom were born and/or raised in India. Few scholarly discussions of home encompass both its affective and imaginary dimensions; this thesis achieves this by focusing on the material and aesthetic aspects of home. Through this lens, I explore how refugees both work hard to develop a sense of home in exile, yet simultaneously destabilise this by orienting themselves towards an imagined home in a future 'free Tibet'. The discussion unfolds thematically, through chapters focusing on several material categories: landscape, the built environment, dress and objects. I develop my analysis via existing theoretical literature in material anthropology and its sub-disciplines, transnational and migration studies, and area-specialist literature in Tibetology.
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Moran, Peter Kevin. "Buddhism observed : western travelers, Tibetan exiles, and the culture of Dharma in Kathmandu /." Thesis, Connect to this title online; UW restricted, 1998. http://hdl.handle.net/1773/6522.
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Sumegi, Angela. "Dreams of wonder, dreams of deception: Tension and resolution between Buddhism and shamanism in Tibetan culture." Thesis, University of Ottawa (Canada), 2003. http://hdl.handle.net/10393/28969.
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This study explores the nature of dreams and dreaming in shamanism and Buddhism. It focuses on the specific case of Tibet where the indigenous layer of religious beliefs and practices has been dominated by Buddhism but continues to emerge as a vital presence in the religious world-view of Tibet. The three major divisions in this study are concerned with (1) the shamanic world-view and attitude towards dream, (2) the ancient Indian world-view and the Buddhist approach to dream, and (3) the use and meaning of dreams and dreaming in Tibetan culture.
With regard to Tibetan attitudes to dream, it will be shown that conflicting statements and views expressing, on the one hand, the value of dream as a vehicle of prophecy and knowledge and, on the other, dismissing the world of dream as the ultra-illusions of an illusory world were present in the Indian Buddhist tradition that entered Tibet. However, in the Tibetan context, dream comes to play a heightened role in Buddhist religious life as a method of authenticating spiritual status and as a path to liberation. The Tibetan attitude toward dream is shown to encompass earlier contradictions, but also to involve an additional tension arising out of the Buddhist competition with, and eventual hegemony over, indigenous religious systems that also use dream to transmit and validate knowledge and religious power. These tensions are reflected in conflicting statements over dream that appear in Tibetan literature. Resolution and harmony, however, are possible because of a concept of interdependency and interconnectedness that is fundamental to both shamanism and Buddhism. I have proposed that the conflicting views on dream in Tibetan literature reflect a much more complex situation than is expressed in assigning the differing views to the categories of 'popular' and 'elite', and I have provided an alternate model for understanding the contradictory attitudes to dream in Tibetan Buddhism.
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McAra, Sally. "A "stupendous attraction" : materialising a Tibetan Buddhist contact zone in rural Australia /." e-Thesis University of Auckland, 2009. http://hdl.handle.net/2292/5234.
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Gentry, James Duncan. "Substance and Sense| Objects of Power in the Life, Writings, and Legacy of the Tibetan Ritual Master Sog bzlog pa Blo gros rgyal mtshan." Thesis, Harvard University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3626633.
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This thesis is a reflection upon objects of power and their roles in the lives of people through the lens of a single case example: power objects as they appear throughout the narrative, philosophical, and ritual writings of the Tibetan Buddhist ritual specialist Sog bzlog pa Blo gros rgyal mtshan (1552-1624) and his milieu. This study explores their discourse on power objects specifically for what it reveals about how human interactions with certain kinds of objects encourage the flow of power and charisma between them, and what the implications of these person-object transitions were for issues of identity, agency, and authority on the personal, institutional, and state registers in sixteenth- and seventeenth-century Tibet.
My investigation of Sog bzlog pa's discourse on power objects shows how the genres of narrative, philosophy, and liturgy are related around such objects, each presenting them from a slightly different perspective. I illustrate how narratives depict power objects as central to the identity of Sog bzlog pa and his circle, mediating relations that are in turn social, political, religious, aesthetic, and economic in tone, and contributing to the authority of the persons involved. This flow of power between persons and objects, I demonstrate further, is connected to tensions over the sources of transformational power as rooted in either objects, or in the people instrumental in their ritual treatment or use. I show how this tension between objective and subjective power plays out in Sog bzlog pa's philosophical speculations about power objects and in his rituals featuring them. I also trace the persistence of this discourse after Sog bzlog pa's death in the seventeenth-century state-building activities of Tibet and Sikkim, and in the present day identity of Sikkim's Buddhist population. Power objects emerge as hybrid subject-object mediators, which variously embody, channel, and direct the flow of power and authority between persons, objects, communities, institutions, and the state, as they flow across boundaries and bind these in their tracks. Finally, I illustrate how this discourse of power objects both complicates and extends contemporary theoretical reflections on the relationships between objects, actions, persons, and meanings.
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Chiu, Man-yee Angela. "Striking the buddhist chord in snowy regions contemporary Chinese poetry on Tibetan culture = Qiao xiang xue yu de fan yin : Zhongguo dang dai Zang wen hua Han yu xin shi yan jiu /." Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B41385251.
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Vandenabeele, Valérie. "Les nouveaux horizons des Tibétains de Pudacuo : politique, conservation et globalisation dans le premier parc national de Chine (Shangri-La, Yunnan)." Thesis, Paris 10, 2014. http://www.theses.fr/2014PA100185/document.
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Dans le nord-ouest du Yunnan, la préfecture autonome tibétaine de Diqing est le lieu de définition d'une identité tibétaine consensuelle et attrayante, par laquelle les autorités politiques prêtent aux populations locales un souci pour l'environnement naturel. Les représentations qu'elles véhiculent font écho et mobilisent les représentations occidentales sur les Tibétains, dont l'imagerie de Shangri-La et l'identification du bouddhisme tibétain à l'écologie. Depuis 2006, cela est mis en scène dans le parc national de Pudacuo, qui est le premier parc national de Chine. Bien qu'élaboré avec le concours d'une organisation non gouvernementale conservationniste états-unienne, ce lieu a en fait peu à voir avec la protection de l'environnement naturel et vise le tourisme de masse. La voie alternative de développement qu'il propose aux agriculteurs éleveurs locaux est bien accueillie puisqu'elle les ouvre sur de nouveaux horizons, dont la possession d'une culture au goût du jour, l'accès à la société de consommation et l'ouverture sur le monde extérieurIn Northwestern Yunnan, Diqing Tibetan Autonomous Prefecture is the place of definition of a consensual and attractive Tibetan identity, by which political authorities give local people a concern for the natural environment. The representations they carry echo and mobilize Western representations of the Tibetan people, which include the Shangri-La imagery and the identification of Tibetan Buddhism with ecology. Since 2006, it is staged in Pudacuo National Park, which is the first national park in China. Although it was elaborated with the help of a United-States conservationist non-governmental organization, this place has in fact little to do with the protection of the natural environment and aims to grow mass tourism. The alternative development it offers to local farmers is welcome as it opens new horizons, including the possession of a contemporary culture, access to the consumer society and the opening to the outside world
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Getson, Stephanie. "Cultural transmission in Tibetan refugee schools in Nepal." Thesis, Boston University, 2004. https://hdl.handle.net/2144/32865.
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Thesis (B.A.)--Boston University. University Professors Program Senior theses.PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
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Thapa, Sneha. "FLEXIBLE LIMINALITY AMONG THE TIBETAN DIASPORA: TIBETAN EXILES ADJUSTING CULTURAL PRACTICES IN DHARAMSALA, INDIA AND THE UNITED STATES." UKnowledge, 2019. https://uknowledge.uky.edu/anthro_etds/37.
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In this dissertation, I investigate the characteristics and quality of liminality among the Tibetan exile community in Dharamsala, India, and the United States. I argue that the quality of their liminality defines this exile community’s ability to maneuver and voice their influence to geo-political community of states that surround them, all while within their liminal condition. The Tibetan exile people live as stateless foreigners in India but have a better standard of living and better opportunities to acquire transnational resources than their surrounding host community. In the U.S., Tibetan diaspora people live as asylum-seekers and naturalized Tibetan-Americans but have established a popular political campaign (which enjoys the support of considerably many Americans) addressing the plight of Tibetans imposed by China. I argue that the Tibetan diaspora have achieved this unique social and political success as a marginalized community by adopting a cultural practice that I call “flexible liminality.” Flexible liminality is a Tibetan cultural practice that helps transient people adjust to any situation, people, and geo-politics circumstance.
Flexible liminality relies on two factors: first, political interest from various nation-states; second, a group’s ability to adjust their cultural practices to match external influences. In the case of the Tibetan exile community, it is important to note that they are excluded by multiple nation-states (China, India, the Western countries) in different ways simultaneously. Therefore, the world collective of Tibetan refugees are not fixed in one state of liminality but experience a variety of liminalities in relation to different nation-states. Second, the Tibetan exile community has adjusted their cultural practices to assimilate with host communities in whichever countries their exile-hood has landed them. Since Tibetans cannot acquire Indian citizenship, the Tibetan exile community uses India as a space to promote their political activism against China, and form better relationship with Western foreigners. In Dharamsala, the Tibetan community has organized institutions that guides Tibetan individuals to form relationships with foreign tourists, and acquire skills (i.e. language, behavior, education, philosophy) that would help them assimilate better when resettling in Western host countries. In both, Dharamsala and the U.S., the Tibetan diaspora have a cultivated cultural practice to advocate Tibetan political plight against China, and to communicate Tibetan religio-socio traditions with the foreign host community. As a result, Tibetans are able to achieve political popularity, and to socially draw empathy from foreign communities that aids in producing a space for Tibetan cultural preservation in exile.
The case study on Tibetan exile community sheds a new light on the study of marginality/liminality. This dissertation showcases that there can be a spectrum for the quality of liminality that goes from flexible at one end to inflexible at the other end. Not all exile groups have the same condition of liminality, being an exile community can be beneficial or crippling somewhere in the spectrum. Tibetan exile community has achieved a flexible end of liminality in exile but there are other exile groups who may not have the same maneuvering ability as the Tibetan exile community. This theory of flexible liminality can be used to better understand the lives of exiles by characterizing and measuring the quality of their liminality.
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Te, Winkle K. S. "Monuments and voices : valuing cultural resources in Tibetan Sichuan." Thesis, University College London (University of London), 2011. http://discovery.ucl.ac.uk/1336877/.
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This research examines the ways in which communities define and value their cultural heritage and then how they deal with those ideas. By concentrating on ancient monumental stone towers and their relationship to the identity and sense of place among the Minyak townships along the Liqiu River in Kangding County, western Sichuan, it is possible to understand why and for whom the ancient is an active part of the present. How these communities manage their monumental heritage and balance concerns over economic development with a desire to continue cultural traditions such as language and lifeways contributes to current discussions and practices among heritage professionals the world over. Ancient buildings in Minyak are little documented, there is no comprehensive management plan for their conservation and thus far they have been saved from destruction (both active and by neglect) by the efforts of a native architect and his local NGO. The grass roots level organization in Minyak is compared with other sites in China that are farther along the path to proactively managing cultural resources. These vary in degree from Danba County in western Sichuan Province whose towers, which are part of the system of towers including Minyak, are currently on China’s Tentative List; to early 20th century Chinese-European architectural fusion of Kaiping in Guangdong Province which received UNESCO World Heritage designation in 2007 to Yongding County in Fujian Province with its traditional earthen houses (designated a World Heritage Site in 2008). Through a comparison of the beginning stages of community-based poorly funded conservation efforts to World Heritage Sites it is possible to place Minyak in the larger framework of discussion on the role of monumental architecture as it creates a sense of place and community identity.
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Samuels, Jonathan. "Tamang clan culture and its relevance to the archaic culture of Tibet." Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669727.
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Cavicchi, Maria Chiara <1996>. "Il Tibet di Mei Zhuo: la cultura tibetana attraverso gli occhi di una donna. Proposta di traduzione di due racconti e commento traduttologico." Master's Degree Thesis, Università Ca' Foscari Venezia, 2022. http://hdl.handle.net/10579/21063.
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Il presente elaborato di tesi consiste in una proposta di traduzione di due racconti dell’autrice Mei Zhuo 梅卓, ovvero Mimi hua man 秘密花蔓 (I misteriosi fiori rampicanti) e Chujiaren 出家人(Il monaco), entrambi appartenenti alla raccolta Shexiang zhi ai 麝香之爱. Nata in Tibet e di etnia Tibetana, Mei Zhuo ha sviluppato un forte legame con la propria terra d’origine e con la propria cultura, che si riflette anche nella produzione letteraria. Attraverso le sue opere, difatti, è possibile percepire la vera anima del Tibet e il fascino unico della cultura tibetana, considerata dall’autrice stessa come un patrimonio di inestimabile valore nonché espressione della propria identità. Inoltre, in quanto donna Mei Zhuo presta particolare attenzione alla realtà femminile, soprattutto quella delle donne tibetane, a cui attribuisce un ruolo di primo piano nelle sue opere. L’elaborato si articola in tre capitoli. Il primo capitolo offre una panoramica sullo sviluppo della letteratura delle minoranze etniche cinesi e di quella tibetana, seguita dall’analisi della vita e della creazione letteraria di Mei Zhuo. Il secondo capitolo è dedicato alla proposta di traduzione dei due racconti. Il terzo capitolo, infine, contiene il commento traduttologico, in cui vengono esaminati i principali problemi riscontrati in sede traduttiva e le strategie adottate per risolverli.
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Jabb, Lama. "Modern Tibetan literature and the inescapable nation." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:dd216865-df8b-4973-b562-4e6dc3d525eb.
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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 study seeks to go beyond such an interpretation by foregrounding the persistence of Tibet’s artistic past and oral traditions in the literary creativity of the present. An appreciation of genres, styles, concepts and techniques derived from Tibet’s rich and diverse oral art forms and textual traditions exposes the inadequacy of a simple “rupture” perspective. Whilst acknowledging the novel features of modern Tibetan literary creations this work draws attention to hitherto neglected aspects of continuities within the new. It reveals the innovative presence of Tibetan kāvya poetics, the mgur genre, biography, the Gesar epic and other types of oral compositions within modern Tibetan poetry and fiction. It also brings to prominence the complex and fertile interplay between orality and the Tibetan literary text. All these aspects are demonstrated by bringing the reader closer to Tibetan literature through the provision of original English translations of various textual and oral sources. Like any other national literature modern Tibetan literary production is also informed by socio-political and historical forces. An examination of unexplored topics ranging from popular music, Tibet’s critical tradition and cultural trauma to radical and erotic poetries shows a variety of issues that fire the imagination of the modern Tibetan writer. Of all these concerns the most overriding is the Tibetan nation, which pervades both fictional and poetic writing. In its investigation into modern Tibetan literature this thesis finds that Tibet as a nation - constituted of history, culture, language, religion, territory, shared myths and rituals, collective memories and a common sense of belonging to an occupied land - is inescapable. Embracing a multidisciplinary approach drawing on theoretical insights in literary theory and criticism, political studies, sociology and anthropology, this research demonstrates that, alongside past literary and oral traditions, the Tibetan nation proves to be an inevitable attribute of modern Tibetan literature.
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Manevskaia, Ilona. "Blue Buddha : Tibetan medicine in contemporary Russia (St Petersburg and Moscow)." Thesis, University of Manchester, 2012. https://www.research.manchester.ac.uk/portal/en/theses/blue-buddha-tibetan-medicine-in-contemporary-russia-st-petersburg-and-moscow(98d3d4b1-ee53-4ae2-a033-2ff8eefda142).html.
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This thesis focuses on the socio-cultural and anthropological aspects of Tibetan medicine in contemporary Russia and investigates how Tibetan medicine is practised, consumed and represented in two major Russian cities, Moscow and St Petersburg. It is the first case-study of such kind in the context of Russian culture, as the anthropological aspects of Tibetan medicine in contemporary Russia have not yet been the subject of a systematic research. Up till now, scholarly publications on Tibetan medicine in Russia have dealt either with the translation and textual analysis of ancient Tibetan medical treatises or with the history of the first appearance of Tibetan medicine in Buriatia, the traditionally Buddhist region of Russia, and St Petersburg / Petrograd, paying little attention to contemporary developments and, most importantly, ignoring how Tibetan practitioners and their patients are making sense of Tibetan medicine. Based on twenty four interviews with practitioners and consumers of Tibetan medicine in the two Russian capitals, my research fills in this lacuna by looking at personal experiences, perceptions and accounts of my interviewees and exploring how they adapt Tibetan medicine to their skills, beliefs and ideas. My approach to sources is informed by Iurii Lotman's theory of intercultural communication. Although this theory was developed by Lotman for the analyses of the processes of cultural reception of literary texts, it is also relevant, with some modifications, for the analysis of the process of reception of non-textual cultural forms. The analysis of data collected from interviews with doctors and patients and the textual analysis of media, cinematic and literary sources has revealed two dominant trends and representational techniques. The first trend amounts to representing Tibetan medicine as unique and exotic, while the second trend amounts to the conceiving of Tibetan medicine as Russia's indigenous tradition, a part of Russian history, which had been subverted and suppressed in the Soviet period, yet rediscovered post-1991. Thus, we see here a co-existence of the inter-cultural dialogue between Russian culture and an exotic 'other' and the intra-cultural dialogue with a recently rediscovered part of 'self'. Both trends, which, at first glance, might appear to stand in contradiction to each other, sometimes coexist within a single explanatory narrative. The thesis also focuses on inter-cultural interactions between doctors and patients. It is argued that these interactions take place in the context of a noteworthy sociological and cultural phenomenon that the thesis calls 'mutual counter-adaptation'. Mutual counter-adaptation is the key mechanism used, consciously or spontaneously, by Tibetan doctors and their patients in order to facilitate the process of understanding between the parties involved in an inter-cultural dialogue around Tibetan medicine. The thesis finally reveals how this mutual counter-adaption takes place within a wider Russian cultural and media environment which exploits a set of specific symbols and images in order to make Tibetan medicine comprehensible and attractive to the wider Russian public.
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Lau, Timm. "The Tibetan diaspora in India : approaching itinerant trade, popular cultural consumption and diasporic sociality." Thesis, University of Cambridge, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.613326.
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Bridges, Alex Wallace. "Two Monasteries in Ladakh: Religiosity and the Social Environment in Tibetan Buddhism." Case Western Reserve University School of Graduate Studies / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=case1491502573183253.
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Woomer, Amanda S. "Body, Speech and Mind: Negotiating Meaning and Experience at a Tibetan Buddhist Center." Digital Archive @ GSU, 2009. http://digitalarchive.gsu.edu/anthro_theses/32.
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Examining an Atlanta area Tibetan Buddhist center as a symbolic and imagined borderland space, I investigate the ways that meaning is created through competing narratives of spirituality and “culture.” Drawing from theories of borderlands, cross-cultural interaction, narratives, authenticity and material culture, I analyze the ways that non-Tibetan community members of the Drepung Loseling center navigate through the interplay of culture and spirituality and how this interaction plays into larger discussions of cultural adaptation, appropriation and representation. Although this particular Tibetan Buddhist center is only a small part of Buddhism’s existence in the United States today, discourses on authenticity, representation and mediated understanding at the Drepung Loseling center provide an example of how ethnic, social, and national boundaries may be negotiated through competing – and overlapping – narratives of culture.
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Russell, Andrew. "The Yakha : culture, environment and the development in East Nepal." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.335688.
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Labiesse, Christiane. "Éducation et culture : le système éducatif des enfants réfugiés tibétains vivant au Népal." Aix-Marseille 1, 1997. http://www.theses.fr/1997AIX10018.
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Des que le dalai lama se fut refugie en inde en 1959 avec des milliers de tibetains, il montra un grand interet pour l'education des enfants ainsi deracines. Un systeme educatif original fut mis sur pied, systeme qui serait capable de combiner harmonieusement la modernite et la tradition. L'objectif de base etait de donner un ensemble de connaissances modernes et une bonne comprehension de la langue, de la religion et de la culture tibetaines. Afin d'analyser l'impact de ce systeme educatif sur les enfants des refugies tibetains vivant au nepal, nous etudierons dans quelle mesure leur education transmet la culture tibetaine et contribue a sauvegarder leur identite en situation de changement culturelAs soon as the dalai lama, with thousands of tibetans, took asylum in india in 1959, he expressed his great concern for the uprooted children's education. An inventive system of schooling was set up, a system which would be able to ensure a fair blending of modernity and tradition. The basic objective was to provide both a modern curriculum and a deep understanding of tibetan language, religion and culture. In order to analyse the impact of this educational system on the tibetan refugees' children living in nepal, we will study how far their schooling is passing on tibetan culture and contributing to safeguarding their identity in this situation of cultural change
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Yong, Lin, and 雍琳. "Thinking styles, emotion regulation, and their roles in Tibetan college students' acculturation into Han cultural environment." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2013. http://hub.hku.hk/bib/B50434330.
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The increasing inter-cultural communication in China has led to a growing interest in how the ethnic minorities cope with the encountered main stream (Han)culture of China. The present research compared Tibetan and Han college students studying in a Northwest China province, examining how Tibetan college students acculturated into Han cultural environment concerning their thinking styles, emotion regulation, acculturation strategy, academic performance, and psychological well-being.
The present research was composed of a pilot study and a main study. The pilot study was conducted among 105 Tibetan and 147 Han college students studying in a teacher-training university in Northwest China. It aimed at validating the measures that were to be used in the main study, exploring the possible effects that culture might have on thinking styles and emotion regulation, as well as tentatively investigating the relationships among the variables of interest.
The main study involved 483 Tibetan students from two nationality universities and 265 Han students from a teacher-training university who responded to the same set of questionnaires validated in the pilot study twice, with an interval of seven months. The quantitative procedure was followed by a qualitative one in which five teachers (one Han and four Tibetans) and eight students (Tibetans who participated in the questionnaire surveys) in the three sampled universities were interviewed. Both the quantitative and qualitative data were analyzed to answer three research questions:1) How and why do the Tibetan students’ thinking styles and emotion regulation change as they study in Han cultural environment? 2) What are the relationships among Tibetan college students’ thinking styles, emotion regulation, and their acculturation strategy? And 3) What roles do thinking style, emotion regulation, and acculturation strategy play in Tibetan college students’ academic performance and psychological well-being?
The results suggested that the Tibetan and Han college students did differ from each other in their thinking styles and emotion regulation. Longitudinal data supported that the Tibetan students’ thinking styles, emotion regulation, and acculturation strategy, as well as the relationships among these variables changed across time. Thinking styles, emotion regulation, and acculturation strategy were all found to have direct effects on their psychological well-being and academic performance. The effects of some of the thinking style and emotion regulation variables on psychological well-being and academic performance were also found to be mediated by either or both of the two dimensions of the Tibetan students’ acculturation strategy (i.e., ethnic and dominant society immersions). Meanwhile, the four acculturation strategies (i.e., integration, assimilation, separation, and marginalization) were also found to moderate the effects of the thinking styles and emotion regulation on the psychological well-being and academic performance.
With the support from the literature and interviews, the quantitative findings were discussed. The findings of the present research would not only provide valuable information on assisting in understanding the development of people’s thinking styles, emotion regulation, and acculturation, but also provide helpful information for the higher education institutions to improve their teaching and management of the ethnic minority students.published_or_final_version
Education
Doctoral
Doctor of Philosophy
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Fitzgerald, Katherine Elizabeth. "No Pure Lands: The Contemporary Buddhism of Tibetan Lay Women." The Ohio State University, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=osu1586599037356041.
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McDougal, Elizabeth Ann. "Coming Down the Mountain: Transformations of Contemplative Culture in Eastern Tibet." Thesis, The University of Sydney, 2016. http://hdl.handle.net/2123/15077.
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Since Tibet’s abrupt meeting in the 1980s with the modernizing forces of capitalism, science and the Chinese government’s socialist policies on religion, Buddhist culture in Eastern Tibet is shifting towards a valuing of scholastic knowledge over yogic, experiential knowledge. This is evident in contemporary Tibetan discussions where practitioners are criticized who do not marry their meditation and yogic practices with in-depth textual study. It is also evident in a move of monastics from retreat centres to study centres. The shift is particularly apparent in Nang chen (Ch. Nangqian), a former kingdom in Khams, Eastern Tibet, where oral lineages that engaged in tantric sādhanā and yogas without extensive dialectical study used to fill the region’s many hermitages. This research takes Gad chags dGon pa1 in Nang chen as an example of Tibet’s earlier contemplative culture, and juxtaposes the nunnery’s determination to preserve its original practice traditions with the shift towards scholasticism taking place elsewhere in the region. The research investigates factors and influences behind the trend for increased scholasticism, while considering future pathways for Tibetan yogic culture and questions for further research.
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O'Neill, Tom. "Carpets, markets and makers : culture and entrepreneurship in the Tibeto-Nepalese carpet industry /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape16/PQDD_0015/NQ30108.pdf.
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Qin, Wei. "Economic, social and cultural factors underlying the contemporary revival of the Chesuo ritual in a Jiarong-Tibetan village." Thesis, University of Sheffield, 2017. http://etheses.whiterose.ac.uk/17640/.
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Cribari-Assali, Carla Maria. "A cross-cultural view on well-being : children's experiences in the Tibetan diaspora in India and in Germany." Thesis, University of Stirling, 2014. http://hdl.handle.net/1893/21916.
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This dissertation explores children’s (6-8 years old) perspectives and experiences of well-being in two different cultural contexts: in a Tibetan day-school (India) and in a German day-school (Germany). Ethnographic research was conducted with participants of a second-grade class (mixed gender) for six months at each site, 3-4 days a week in 2012. Participant observation was complemented by interviews with the children as well as with the staff of the school, documented by fieldnotes and sound recordings. Data was collected in line with postmodern grounded theory methodology and preliminary analysis accompanied the process of the fieldwork. The thesis explores the children’s views and social practices related to well-being which prove to be different in both cultures: the Tibetan children emphasized being skilful as a basic condition for well-being, while friendship with peers was most important at the German school. At both sites, the children would establish these conditions for well-being through competitions. Furthermore, the children’s different views and the social practices are considered against the backdrop of two ‘transcultural’ indicators of well-being: self-confidence and resilience. These indicators were not selected randomly but chosen inductively during fieldwork, as the difference in self-confidence and resilience between the children’s groups at each site was noticeable. The thesis demonstrates how these differences in self-confidence and resilience are likely to have been related to a) the children’s particular views and social practices linked to well-being b) the manner in which childhood is constructed within the children’s societies and c) particular basic beliefs and worldviews prevalent within the children’s societies. The results emphasize the usefulness of researching well-being cross-culturally and suggest that (socio-culturally specific) self- and worldviews significantly influence children’s well-being.
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Roche, Gerald. "Nadun: Ritual and the Dynamics of Cultural Diversity in Northwest China's Hehuang Region." Thesis, Griffith University, 2011. http://hdl.handle.net/10072/366403.
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This thesis examines cultural variation and the processes of cultural change that form it
through a case-study of variation and invariance in the performance of Nadun, a ritual
performed in fifty-three communities in the Sanchuan region of northwest China primarily
by Mangghuer (Tu) but also Tiebie (Tibetan) and Qidai (Han Chinese) communities.
The text begins by placing the study in its regional context and situating the
research topic within the reemergence of area studies and recent discussion on Zomia and
the nature of regional formation in Asian borderlands. The introductory chapter also
provides details on Nadun (including a review of relevant literature), and background on
the theory and method employed in the study.
The second chapter of the thesis deals with the ontological foundations of Nadun –
beliefs and practices centered on an opposition between malevolent ghosts and benevolent
deities that can both manipulate human fortunes. This chapter also examines the impact of
Dge lugs pa Buddhism on these beliefs and practices.
The third chapter examines the social patterning of Nadun according to local
ideologies of age, gender, kin, and territory. Local idioms of hospitality, etiquette, and
festive atmosphere which pattern dyadic social relationships are also discussed.
Chapter Four deals with the impact of the state upon patterns of cultural diversity
and unity in China. In particular, it seeks to establish that significant elements of Nadun
represent an attempt by the Qing state to render Mangghuer populations legible,
conscriptable, and favorably disposed towards the state.
Chapter Five examines the impact of contemporary cultural trends – modernism,
globalism, and consumerism – in Sanchuan and on Nadun. This chapter in particular
examines the way in which global ideologies are co-opted by locally hegemonic ideologies.
This final chapter of this thesis generalizes the findings of the previous chapters into
three broadly applicable conclusions. It is first suggested that cultural diversity is most
accurately envisioned as noospheric diversity – diversity of ideologies or paradigms –
rather than as diversity of cultural groups, an approach which dominates contemporary
discourse on cultural diversity. It is secondly suggested that a further element of cultural
diversity is areal diversity – diversity in the number and nature of regions created by
meshworks of social processes within which ideologies circulate. The final generalizable
conclusion of this thesis is that future attention should be paid to the role of certain
individuals in generating cultural diversity by creating regional variations and combinations
of translocal ideologies.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
Griffith Business School
Griffith Business School
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Dhondup, Yangdon. "Caught between margins : culture, identity and the invention of a literary space in Tibet." Thesis, SOAS, University of London, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.409563.
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Moore, Jane Constance. "Colonial collecting : a study of the Tibetan collections at Liverpool Museum : cultural encounters, patterns of acquisition and the ideology of display." Thesis, University of Liverpool, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.269656.
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Tenzin. "Marriage customs in central Tibet /." Oslo : Department of Cultural Studies and Oriental Languages, Universitetet i Oslo, 2008. http://www.duo.uio.no/publ/IKOS/2008/74471/EMENDED_6thxofxMayxTenzin.pdf.
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Chertow, Jennifer Marie. "Gender, power, space : transnational bodies and the cultures of health in contemporary Tibet /." May be available electronically:, 2007. http://proquest.umi.com/login?COPT=REJTPTU1MTUmSU5UPTAmVkVSPTI=&clientId=12498.
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Chen, Yunzhu. "The Revival of "Visiting Marriage"--Family Change and Intergenerational Relations among Matrilineal Tibetans in Southwestern China." Case Western Reserve University School of Graduate Studies / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=case1544207449090513.
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Bardo, Nicholas William. "Harmony or Hegemony? Chinese Citizen Perceptions of the Tiananmen Square Demonstrations of 1989, Taiwan Independence, and Tibetan Soveireignty." Bowling Green State University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1395156398.
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Pan, Bingbing, Yanni Shizhou, and Carl Crone. "Preserving Intangible Cultural Heritage to Facilitate a Transition towards Sustainability : A Case Study of Tibet's Tourism Industry." Thesis, Blekinge Tekniska Högskola, Avdelningen för maskinteknik, 2007. http://urn.kb.se/resolve?urn=urn:nbn:se:bth-3052.
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The purpose of this paper is to give suggestions for how to preserve intangible cultural heritage (ICH) towards sustainability. We will use Tibet as a case study. Understanding the importance of ICH for tourism, we scrutinize ICH through the lens of strategic sustainable development (SSD) and use tourism as a leverage point to enter into a real life situation. ICH is the root of all cultural expression. Without guarding ICH there is little meaning to the physical culture that remains and, ultimately, tourism declines. ICH is a new topic and there is little research and few ideas as to how to guide its preservation. We offer recommendations which include identifying the stakeholders, educating them, adequate marketing research especially in tourism, investing on technology of dematerialization and searching substitutions under the guidelines of the Golden Rule within the social sustainability context. Our contributions is to build a vision of success for preserving Tibetan ICH via tourism within the constraints of the four sustainability principles, and then demonstrate some prioritized actions in order to develop towards sustainability.
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Simonsson, Jerry. "Internet : och den tibetanska diasporan." Thesis, Linköping University, Department of Religion and Culture, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-2671.
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Uppsatsen handlar om hur tibetaner använder sig av Internet i strävan efter en nationell identitet och i kampen för ett fritt Tibet. Med information från fyra tibetaner analyseras olika webbplatser kopplade till den tibetanska diasporan för att se om denna koppling finns. Med hjälp av tidigare diaspora forskning och Benedict Andersons tankar om en föreställd gemenskap görs en analys av kopplingen mellan diasporan, Internet och en föreställd gemenskap. Abstracts: This essay discuss how Tibetans use Internet in their effort to maintain a national identity and their struggle for a free Tibet. With information from four Tibetans, Internet sites connected to the Diaspora is analyzed to see if this connection exists. With help from earlier Diasporaresearch and Benedict Andersons thoughts about imagined communities the essay analyse the connection between Diaspora, Internet and imagined communities.
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Wang, Jing. "Growing Old with Daughters: Aging, Care, and Change in the Matrilocal Family System in Rural Tibet." Case Western Reserve University School of Graduate Studies / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=case152848984716511.
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Prado, Maria Rosa Machado. "Produção de composto bioativo a base de polissacarídeo e proteína com atividades angiogênica e anti-inflamatória utilizando cultura mista de bactérias e leveduras do Kefir tibetando em soro de leite." reponame:Repositório Institucional da UFPR, 2014. http://hdl.handle.net/1884/36991.
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Orientador : Prof. Dr. Carlos Ricardo SoccolTese (doutorado) - Universidade Federal do Paraná, Setor de Tecnologia, Programa de Pós-Graduação em Engenharia de Bioprocessos e Biotecnologia. Defesa: Curitiba, 15/08/2014
Inclui referências
Área de concentração: Biotecnologia agroalimentar
Resumo: A pesquisa de novas biomoléculas com atividade biológica é de suma importância para as indústrias farmacêuticas, indústrias de cosméticos e indústrias alimentícias. As pesquisas envolvendo a obtenção de novas substâncias principalmente por biotecnologia tem-se intensificado sempre com o intuito de aproveitar resíduos das indústrias agroalimentares e agregar valor as substâncias produzidas. O presente trabalho teve como objetivo pesquisar e produzir extrato composto por biomoléculas como polissacarídeo e proteína a partir de cultura mista do kefir tibetano utilizando como meio fermentativo o soro de leite, caracterizar a composição monossacarídica do polissacarídeo, comprovar atividade biológica de modulação angiogênica e antiinflamatória, desenvolver formulação com a incorporação deste extrato. Este trabalho foi dividido em quatro capítulos, o primeiro capítulo consiste em revisão bibliográfica para um maior conhecimento do que já existe sobre o assunto abordado e fundamentar a necessidade da pesquisa realizada. O capítulo 2, foi utilizado cultura mista de bactérias ácida láctica e leveduras do kefir tibetano, na sequência realizou-se a seleção de substrato para o processo de fermentação com a definição da composição por meios analíticos, para aumentar a produção do extrato composto por polissacarídeo e proteína foi realizada a otimização dos parâmetros fermentativos por meio de planejamentos estatísticos, cinética da produção em biorreator, também foi feita a composição monossacarídica do polissacarídeo presente no extrato. Foi utilizado soro de leite, um subproduto da cadeia do leite, como substrato e após a otimização do meio de cultura, foi possível obter uma produção de 4,58 g/L de ExPP liofilizado. Esta produção foi maior do que as relatadas na literatura, utilizando culturade BAL. A composição monossacarídica do ExPP é composta por galactose (39%), glicose (28%) e manose (26%) em concentração mais elevadas classificando-o como um heteropolissacarídeo No capítulo 3 foi avaliada a atividade moduladora da angiogênese do extrato composto por polissacarídeo e proteína liofilizado pelo método ex-ovo, avaliado também a atividade anti-inflamatória pela inibição da enzima hialuronidase e avaliado a citotoxicidade do extrato em cultivo de células Vero. Na avaliação da atividade angiogênica deste extrato foi definida a concentração EC50 de 192 ng/mL e confirmado que ele é uma substância pró angiogênica com bons resultados na estimulação de novos vasos sanguíneos. Quanto à atividade anti-inflamatória o extrato liofilizado apresentou uma ação inibidora da enzima hialuronidase. E o extrato liofilizado apresentou segurança quanto a citotoxicidade. No capítulo 4 foram desenvolvidas duas formulações de géis e realizado os testes de estudo de estabilidade acelerada, avaliações microbiológicas e avaliação da atividade anti-inflamatória dos géis. As duas formulações apresentaram segurança em relação a presença de microrganismos e eficazes no quesito de ação do conservante utilizado. No estudo da estabilidade os dois géis são instáveis à temperatura de 40ºC em relação à atividade anti-inflamatória, mas estáveis nas outras temperaturas testadas. Conclui-se, portanto que a produção de extrato composto por polissacarídeo e proteína a partir de cultura mista do kefir tibetano foi a maior já relatada e que o polissacarídeo presente no extrato é um heteropolissacarídeo. O extrato possuía atividade promotora da angiogênese com doseefeito na formação de novos vasos e atividade anti-inflamatória pela inibição da enzima hialuronidase excelente sendo superior ao produto comercial comparado. Os géis contendo o extrato composto por polissacarídeo e proteína, foram estáveis nas temperaturas de -10ºC e ambiente mantendo a atividade anti-inflamatória e as duas formulações são seguras em relação à avaliação microbiana. PALAVRAS-CHAVE: extrato composto por polissacarídeo e proteína; atividade moduladora da angiogênese; atividade anti-inflamatória; kefir tibetano; soro de leite.
Abstract: The research of new biomolecules with biological activity is of substantial importance to the pharmaceutical, cosmetics and food industries. The researches involving the acquisition of new substances mainly by biotechnology have being intensified always with the intention of profit by residues of agrifood industries and aggregate value to produced substances.The present job had as objective to research and produce composed extract by biomolecules as polysaccharide and protein since the mixed culture of the kefir using as fermentative way the whey, to feature the monosaccharide composition of the polysaccharide, to prove biological activity of angiogenic and antiinflammatory modulation, to develop formulation with the incorporation of this extract. This job was divided in four chapters, the first one consists in bibliographic revision to a bigger knowledge about what already exists around the subject and to underlie the necessity of the realized research.At chapter 2 we show the usage of mixed culture of lactic acid bacteria and kefir yeasts, it was realized the selection of substrate to the fermentation process with the composition definition by analytical ways, to increase the extract production composed by polysaccharide and protein it was realized the optimization of the fermentative production by means of statistical plannings, production kinetics in bioreactor, it also was done the monosaccharide composition of polysaccharide presented in the extract.Whey was used, a subproduct of the milk chain, as substrate and after the optimization of the culture way it was possible to obtain a production of 4,58 g/L of ExPP freeze-dried. This production was bigger than the ones related at literature, using culture of BAL. The monosaccharide composition of the ExPP is composed by galactose (39%), glucose (28%) and mannose (26%) in more elevated concentration classifying it as a heteropolysaccharide. In chapter 3 it was evaluated the modulated activity of the composed extract angiogenesis by polysaccharide and freezedried protein by the ex-ovo method, it was also evaluated the anti-inflammatory activity by the inhibition of the hyaluronidase and evaluated the cytotoxicity of the extract in Vero cells. In the angiogenic activity of this extract it was defined the concentration EC50 of 192 ng/mL and confirmed that it is a pro-angiogenic substance with good results in the new blood vessels. Relating to anti-inflammatory activity the freeze-dried extract showed an inhibitor action of the hyaluronidase enzyme.The freeze-dried extract showed security relating to the cytotoxicity. In chapter 4 two gel formulations were developed and accelerated stability tests were done, microbiological evaluations and evaluation of the gel anti-inflammatory activity. Both formulations showed security relating to microorganisms presence and efficient in enquiry of conservation action used. In the stability study both gels are unstable at 40ºC in relation to the anti-inflammatory activity, but stable at other tested temperatures. So is concluded that the production of composed extract by polysaccharide and protein since the mixed culture of kefir was the major already related and that the polysaccharide presented inthe extract is a heteropolysaccharide. The extract owned activity promoter of angiogenesys with doseeffect in new vessels formation and anti-inflammatory activity by the excellent inhibition of the hyaluronidase enzyme being superior than the purchased commercial product. The gels containing the composed extract by polysaccharide and protein were stable at temperatures of -10ºC and environmental, keeping the anti-inflammatory activity and the two formulations are secure relating to microbial evaluation. KEYWORD: extract composed by polysaccharide and protein, angiogenic activity, anti-inflammatory activity, Tibetan kefir, whey.
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Carmona, Bernard. "Formation transdisciplinaire, trajet anthropologique et tradition tibétaine : Recherche sur l'ingenium de la pratique du débat dans l'Ecole Gelugpa." Thesis, Tours, 2012. http://www.theses.fr/2012TOUR2007.
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Notre recherche porte sur l’analyse d’un processus spécifique d’apprentissage par le concept d’ingegno du philosophe napolitain Giambattista Vico : La pratique du débat de l’Ecole Gelugpa du bouddhisme tibétain. Dans une première partie, à travers une anthropologie de son geste et de son imaginaire, nous présentons le déploiement de l’ingegno et la dimension transdisciplinaire de cette pratique traditionnelle de formation. Dans une deuxième partie, nous utilisons l’outil AT9 pour faire une lecture herméneutique de l’imaginaire de moines tibétains pratiquant le débat. A travers les projections de soi que constituent les AT9 réalisés, nous cherchons les traces des projections des apprentissages et leur dimension transdisciplinaire. Nous concluons ou plutôt offrons aux praticiens transdisciplinaires, la mise en débat d’un outil transdisciplinaire transformateur des pratiques de formation telles que les nôtres se sont métamorphosées au long cours de notre apprentissage de chercheurOur research focuses on the analysis of a specific process of learning: The concept of ingegno by the Neapolitan philosopher Giambattista Vico: The practice of the debate of the Gelugpa School of Tibetan Buddhism. In the first section, through an anthropology of its gesture and its imagination, we present the deployment of ingegno and transdisciplinary dimension of this traditional practice of education. In the second section, we use the tool AT9 to do a hermeneutic reading from the imagination of the Tibetan monks in the process of discussions. Through the projections themselves, that constitute the AT9 realized, we looked for traces of projections of learning and their transdisciplinary dimension. It is concluded, or rather offered to the transdisciplinary practitioners, the debate of a transforming tool of the transdisciplinary training practices, such as ours have been transformed during the course of our learning researcher
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Carter, Peter D. "Culture and development in the Tibetan Autonomous Region /." 2005. http://www.consuls.org/record=b2731327.
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Thesis (M.S.) -- Central Connecticut State University, 2005.Thesis advisor: Timothy Rickard. "... in partial fulfillment of the requirements for the degree of Master of Science in International Studies." Includes bibliographical references (leaves 89-93). Also available via the World Wide Web.
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McLagan, Margaret J. "Mobilizing for Tibet: Transnational politics and diaspora culture in the post-cold war era." Thesis, 1996. https://doi.org/10.7916/D8RR1ZH4.
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Since the end of the Cold War, the international system has become more cosmopolitan, communicative, and connected. These changes have taken place against a backdrop of intensifying processes of globalization, the unevenness of which has helped redefine possible fields of political action. This dissertation offers an interpretation of how we might go about understanding and representing the intercultural dynamics and forms of politics that constitute the transnational Tibet Movement.
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Peck, Sarah. "Transcultural study of the Tibetan Diaspora : Tibetan cultural identity survival in Australia, India and Switzerland." Thesis, 2003. http://hdl.handle.net/1885/148279.
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Paul, Katherine Anne. "To the temple gate Tibetan-Buddhist material culture of the Taktsang Pilgrimage, Bhutan /." 2000. http://catalog.hathitrust.org/api/volumes/oclc/46684772.html.
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Thesis (M.S.)--University of Wisconsin--Madison, 2000.Typescript. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 134-144).
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Li, Wen Chun, and 李雯純. "A Case Study of Mongolian and Tibetan Culture Center’s Campus Tour and Outreach Program." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/65533317835903280801.
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碩士輔仁大學
博物館學研究所碩士班
103
Due to globalization and ever-changing world, ethnic migration has become a current phenomenon in contemporary societies. Museums existing in multi-cultural communities therefore inevitably face the issue of multicultural education. An ethnic cultural museum and cultural center in particular play a crucial role on that in the context of today's pluralistic society. Taking the Mongolian and Tibetan Culture Center as a case, the aim of the study was to explore the key issues and possibilities of museum-school collaboration through museums’ outreach programs. This study used a qualitative approach and took the exhibition and outreach program of “Dazzling from the alpine grassland ─folk arts from Mongolia and Tibet” as unit of analysis, which were toured to five schools in 2012. The author conducted literature reviews, observation and interviews to collect data and to strengthen the research validity and reliability with triangulation. The results of this study are as follows: 1. There are significance that the Mongolian and Tibetan Cultural Center curated campus tour and outreach program to achieve museum learning and multicultural education. However, the Center needs to further its programs in three ways for progresses, which are to establish an administrative cooperation mechanism for museum-school services, to plan and to evaluate the programs based on mutual needs between museums and schools, and to make the program a link of school curriculum. 2. There are suggestions for the school outreach programs of Mongolian and Tibetan Cultural Center in the future. First, it is fundamental for the center to confirm ethnic orientation along with local governments’ policies of multicultural education. Secondly, it is more effective if the theme of exhibition is more specific and links to school curriculum and students’ daily lives. Furthermore, the programs should be targeted differently for schools at all levels. Finally, the center after re-organizing could make networking with the Tourism Bureau, cultural communities and other related institutions for promoting culture and education.
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Fletcher, Julie. "Witnessing Tibet: narrative as testimony in the Tibetan diaspora." Thesis, 2007. https://vuir.vu.edu.au/39704/.
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Pavlátová, Andrea. "Kulturní a náboženská identita Tibeťanů a tibetských komunit rozvíjející se mimo historické území Tibetu." Master's thesis, 2010. http://www.nusl.cz/ntk/nusl-285834.
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The Development of Tibetan Cultural and Religious Identity among Tibetans Living outside of Historical Tibet The topic of my thesis was to find out changes in Tibetan society inside Tibet and in Tibetan exile in last 50. years and how do changes help to progress social capital. Inside Tibet is problem with high percent of nonliterary and high percent of incoming Han people, which cause that Tibetan people are getting on the edge of society, because they didn't have developed their human potential. The main problem is that Tibetan people don't know Chinese language well and this language is becoming more useful for daily life in Tibetan autonomous region. Tibetans, who are very religious, don't have opportunity to practice Tibetan Buddhism under communistic rule of Chine. Tibetans have to renounce His Holiness dalajlama and deny part of their Tibetan identity. Those reasons influence them to escape into exile. The second part of my thesis is concerned to describe push and pull factors of migration. As I found in materials, the main reasons to escape into exile were political, religion, education, economical problems and renounce dalajlama. In my research, Tibetan didn't divide those reasons to those categories, because they think of those problems in holistic way. The last part of thesis in...
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Kao, Chia Hsuan, and 高家萱. "When Feminism Meets Tibetan Buddhism:Rita M. Gross’ Cultural Translation." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/36622290542801514264.
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博士國立政治大學
宗教研究所
104
With assured theology-as-male-oppression statements by feminist religious scholars, de-gendering and re-gendering belief systems of the other have been flourished; the current intercultural religiousness and interfaith dialogues, in fact, contributed to this de- and re- phenomenon. While the feminist-theologians or thealogists are articulating that feminine principle should dominate the Ultimate Reality and the Sacred, asking for a gender-balanced Church lineage, demanding more gender-based comprehensions when reading the Bible, or exploring diverse values from goddess traditions, from where several shortened distances between the Supreme Being and the female devotees could be possible, Rita M. Gross (1934 – 2015) has converted to Tibetan Buddhism, and declared that “Buddhism is feminism” marks her comparative studies to be a work of revalorization, asserting that gender is as nondual as the Buddhist egolessness, as skillful as a bodhisattva’s upaya, as ultimate as the dynamic emptiness, and being physically female is also potential to gain the Buddhist enlightenment and achieve Buddhahood in one lifetime. What, then, should have been hybridized between the theological and biblical inferiority of women in the western society and the ultimate femaleness that Gross as a feminist Buddhist grounded? And how can this western, white, American female scholar articulate her Buddhist belief and meditative practices to the eastern, Asian, Buddhist culture by learning second-handed, English-written Buddhist doctrines? In terms of cultural translation as inter-engaged ultimate truths, Gross’ being a feminist religious scholar seems to be not less provoking than inspiring. In this dissertation, I plan to understand Gross’ feminist-Buddhist studies, from where the concepts such as interfaith dialogue, comparative religious patterns, cultural translation, thealogical issues, and female spirituality help a lot in clarity and insight to Gross’ feminist-identified and feminism-oriented analyses on the nonduality of gender, gender as upaya and emptiness, and the interrelationship between a female Buddha and her western devotees. Chapters one and two are a brief introduction about the biographical, academic and social contexts of Rita Gross and her Buddhist studies. Chapter three gives a multi-faced exploration that has interlinked to Gross’ feminist-Buddhist scholarships, relating to the Cobb-Abe Christian-Buddhist dialogue, the ideas of religious diversity from Paul Knitter and John Hick, the various types of feminist theologian scholars and thealogians. Certain Buddhist concepts like nonduality, bodhicitta and Buddhist sense of gender, liberation, equality are briefly mentioned so as to perceive her anti-theological and post-patriarchal standing grounds. Chapters four and five focus on Gross’ feminist methodology and two main statements: Buddhism is feminism and the heart of Vajrayana is feminism, dealing with the talents how Gross’ feminist religious beliefs deconstruct the western, male-dominated, monotheistic tradition by translating Yeshe Tsogyel (757 – 817), the Buddha Mother, to a gender-as-emptiness, ultimate value system, indicating a non-Christian alternative faith or a goddess devotion could be established in the near future. Within her re-reading and interpreting the life experience of this Buddha Mother with Tibetan Buddhist doctrines on motherhood, physical value and thealogical ideals, Gross re-evaluates the mythic, Tibetan, historical wife-queen figure into the feminist, thealogical, universal prototype for the global sentient. Chapter six highlights on Gross’ Buddhist-feminist contributions to the contemporary, the postmodern and to the eastern. The conclusion, chapter seven, provides a holistic perspective about Gross’ Buddhist feminist issues with some concerns relating to feminist Buddhist studies.
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Chen, Shu-chen. "Cultural change of Indian Pure Land Buddhist teaching in Chinese and Tibetan Buddhism." 2007. http://wwwlib.umi.com/dissertations/fullcit/3263516.
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Dolma, Karma Choepel. "Construction of social identities: An ethnographic study of Tibetan student discourses in higher education." 2001. https://scholarworks.umass.edu/dissertations/AAI3012127.
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Working within the framework of critical postmodern perspectives, and based on fifteen sources of ethnographic data, and two methods of data analysis, this research explores how Tibetan students construct a variety of social identities through their discourses. The postmodern concept of a variety of social identities is coded here as an individual construction of “a portfolio of social identities,” which facilitates the negotiation and mediation of intercultural tensions and identity differences. Five key themes that emerged were tensions and intercultural challenges in the field of scholarship and socialization, specifically in (1) negotiating access and opportunity for higher education in forming specific student identities through university and program access and affiliation, (2) accommodating bicultural learning and teaching approaches, and future professional identities, (3) constructing a network of academic support, (4) accommodating change in gender social identities, and (5) negotiating core and intercultural social identities. Research findings indicate that individual ideologies, goals, and intercultural salience or difference plays a major role in the construction of social identities, as students, as Tibetans, and so on. Tibetan women, and to a lesser degree, Tibetan men respondents expressed greater sense of self-empowerment through acquisition of student and professional identities, financial independence, and intercultural competency. Participants negotiated and accommodated social identities that were biculturally valued by American and Tibetan societies, but these sites were also contested individually, due to differences in ideologies, goals, and so forth. Generally, student and professional identities were more easily accommodated, while other group social identities, such as gender and cultural identities presented more tensions and identity contestations. Students strategically negotiated intercultural tensions by foregrounding salient, and backgrounding contested social identities, while at the same time, maintaining and reaffirming core cultural and intercultural social identities, as Tibetans, as Buddhists, and as western, educated students and professionals. The individual construction of a “portfolio of social identities” can be grouped into three social identity schemas, consisting of modern social identities as individuals, students, and future professionals, political social identities based on negotiated gender and group cultural identity constructs, and thirdly, identity support networks consisting of academic and life-long support sources which facilitate identity constructions.
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Li, Mai active 2013. "Traditional music as "intangible cultural heritage” in the postmodern world." 2013. http://hdl.handle.net/2152/22735.
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Compared with its roles in pre-modern societies, traditional music, previously called “folklore,” has been playing very different roles in the globalized world. These new roles, however, are rarely articulated in a systematic manner. While most discourse on the contemporary use of traditional music comes from the case studies of ethnomusicologists, the concept of “intangible cultural heritage,” which is usually associated with the initiatives of UNESCO (United Nations Educational, Scientific, and Cultural Organization) in safeguarding intangible cultural heritage (including traditional music), provides a new perspective to understand the new roles that traditional music plays in the postmodern world. A systematic examination of these roles is crucial, because it allows an in-depth analysis of the hidden power relations behind the contemporary use of traditional music. Furthermore, with the idea of “salvation from disappearing” being more and more problematic in contemporary practice, the project of preserving traditional music cannot be firmly grounded unless its contemporary values are demonstrated. In order to systematically identify and analyze the contemporary use of traditional music, this paper examines the current literature on intangible cultural heritage and the related international initiatives undertaken by the United Nations and its specialized agencies such as UNESCO and UNDP, in combination with the major issues raised by ethnomusicologists regarding the use of traditional music in creative industries. Using two major case studies–Kunqu and HAN Hong’s new Tibetan music–to demonstrate the aesthetic, political, economic and ethical dimensions of the use of traditional music in contemporary society, I argue that there is a fifth dimension, the social dimension, of the value of traditional music in the postmodern condition. The articulation of this social dimension of the contemporary use of traditional music serves to establish its universal relevance and to identify its unique character that makes it a powerful tool to serve as a counter-hegemonic force.text
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"An Ethnography of the Living's Solidarity with the Dead Tibetan Refugees and Their Self-Immolators." Doctoral diss., 2019. http://hdl.handle.net/2286/R.I.55565.
Full textAbstract:
abstract: Since 1998 and as recently as November 2018, 165 Tibetans have burned themselves alive in public protest, both inside Tibet and in exile. This study foregrounds Tibetan refugees’ interpretations of the self-immolation protests and examines how the exile community has socially, politically, and emotionally interrogated and assimilated this resistance movement. Based upon eleven months of ethnographic field research and 150 hours of formal interviews with different groups of Tibetan refugees in northern India, including: freedom activists, former political prisoners, members of the exile parliament, teachers of Tibetan Buddhism, families of self-immolators, and survivors of self-immolation, this project asks: What does activism look like in a time of martyrdom? What are the practices of solidarity with the dead? How does a refugee community that has been in exile for over three generations make sense of a wave of death occurring in a homeland most cannot access? Does the tactic of self-immolation challenge Tibetan held conceptions of resistance and the conceived relationship between politics, religion and nation? These questions are examined with attention to the sociopolitical expectations and vulnerabilities that the refugee community face. This study thus analyzes what it means to mourn those one never knew, and examines the fractious connections between resistance, solidarity, trauma, representation, political exigency, and community cohesion. By examining the uncomfortable affect around self-immolation, its memorialization and representation, the author argues that self-immolation is a relational act that creates and ushers forth witnesses. As such, one must analyze the obligations of witnessing, the barriers to witnessing, and the expectations of solidarity. This project offers the theory of exigent solidarity, whereby solidarity is understood as a contested space, borne of expectation, pressure, and responsibility, with its expression complex and its execution seemingly impossible. It calls for attention to the affective labor of solidarity in a time of ongoing martyrdom, and demonstrates that in the need to maintain solidarity and social cohesion, a sense of mutual-becoming occurs whereby the community is reconciled uneasily into a shared fate.Dissertation/Thesis
Doctoral Dissertation Justice Studies 2019