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Journal articles on the topic 'Tibetan culture'
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1
Vetter, Jordan. "Through the eyes of the Potala Palace: Difficult heritage and memory in Tibet." IJournal: Graduate Student Journal of the Faculty of Information 6, no. 1 (December 23, 2020): 1–17. http://dx.doi.org/10.33137/ijournal.v6i1.35270.
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The Potala Palace in Lhasa, Tibet serves as an important religious symbol and an embodiment of Tibetan culture. Ever since Chinese troops invaded Tibet in the 1950s, the Chinese government has attempted to control Tibet, including converting the Potala Palace and its rich material culture into a secular institution on display for tourists. Now void of the Dalai Lama and most of its contents, the Potala has become a façade for public consumption of Chinese state-led narratives and a symbol of cultural oppression. Through their approaches to heritage management and tourism, and with the aid of the Potala’s listing as a UNESCO World Heritage site, China is capitalizing on Tibet’s cultural heritage, undermining the Tibetan people and their culture, and controlling the narrative of Tibetan history to alter the collective memory of Tibetans.
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Yongchun, Yang, Sun Yan, and Wang Weiwei. "Research on Tibetan Folk’s Contemporary Tibetan Cultural Adaptive Differences and Its Influencing Factors—Taking ShigatseCity, Tibet, China as an Example." Sustainability 11, no. 7 (April 2, 2019): 1956. http://dx.doi.org/10.3390/su11071956.
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Using qualitative research methods and mathematical statistical analysis, taking Shigatse city in Tibet as a case study area, and based on the affective, behavioral, and cognitive (ABC) model and cultural distance theory, we explore the Tibetan people’s cultural adaptive types, differences, and its influencing factors. The results show that there are seven Tibetans’ cultural adaptive kinds: Integration, assimilation, isolation, marginalization, tending to Tibetan modern culture, adaptation to Tibetan traditional culture, and unclassified cultural adaptive style. The Tibetans’ cultural adaptive tendency mainly integrates between modern and traditional parts in the contemporary Tibetan local cultures. Meanwhile, the Tibetan folk still has a large proportion of modifying to traditional culture. Moreover, the Tibetans’ cultural adjusted differences in the affective and cognitive dimensions are smaller than the acculturate features in the behavioral side. However, the cultural adjusted distinctions in the affective and cognitive aspects compared to that in the behavioral field are more complex. Moreover, there are direct and mediating effects that impact the Tibetan folks’ cultural adaptability. Studying Tibetan people’s cultural adaptation may be conducive to understanding the evolution of Tibetan locality’s meaning and the mutual game between the two different parts in local culture as well as comprehending the Tibetan folks’ real cultural appeal. The conclusions have important practical significance of the harmony, stability, unity, progress, and information in China ethnic areas’ economy, society, and culture.
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Korablin, D. A. "“An outstanding lama of the West taught...” – M. Pallis and his treatise warning Tibet about the consequences of Kali Yuga." Orientalistica 5, no. 5 (December 25, 2022): 1170–86. http://dx.doi.org/10.31696/2618-7043-2022-5-5-1170-1186.
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The crisis of Tibetan statehood in the second half of the 1940s and the beginning of the 1950s accompanied by the relaxation of restrictions for foreigners to enter the country and by the next round of interest in Tibetan culture in general allowed many European explorers and travelers to reach Tibet and other inaccessible places of the Indo-Tibetan frontier. Their expeditions have resulted not only in the increase of the number of scientific publications on Tibet, which have defined the basic trends in modern Buddhist and Tibetan studies, but also in the increase of literary and artistic works, which have shaped “the image of Tibet” in the Western culture. A treatise prepared and written by the British researcher of Tibet and the Himalayas M. Pallis (1895–1989), which is the subject of this article, takes a special place in Tibetology, since it is a text not only about Tibet, but also for Tibet. The text was published in Tibetan as a detailed commentary on the political testament of Dalai Lama XIII (1876–1933), and its potential readers, first of all, were supposed to be Tibetans. At the same time, the text allows us to notice the intersection of the ideas of European philosophy of traditionalism and Indo-Buddhist ideas about Kali Yuga, and the appearance of the treatise can be regarded as a result of various transcultural communications between the Tibetan culture and representatives of Western philosophical thought in the mid-20th century.
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Crowe, David M. "The “Tibet question”: Tibetan, Chinese and Western perspectives." Nationalities Papers 41, no. 6 (November 2013): 1100–1135. http://dx.doi.org/10.1080/00905992.2013.801946.
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The historical conflict between Tibet and China goes back almost a thousand years. Both sides use history to argue their point about the core issues in this dispute – Tibet's claim of independence and autonomy, and China's of suzerainty. This article looks at the historical roots of this conflict, particularly since 1949, when China began its gradual takeover of Tibet. Chinese policies toward Tibet, which have been driven by a desire to communize and sinicize Tibet, has been met by stiff resistance from the Tibetans, who see Han Chinese dominance as a force that will, over time, destroy Tibet's unique religion, language, culture, and history. This resistance has drawn the attention of the West, who see Chinese policies in Tibet as a symbol of the failings of Beijing's rulers to embrace a strong commitment to human rights at the same time that China is becoming a global economic power. The 14th Dalai Lama, a key figure in this conflict, and his government-in-exile have served as bridges to Western efforts to try to force Beijing to embrace more open, humane policies toward Tibetans throughout China. His retirement as political head of the exile government in 2011, coupled with China's growing economic and strategic power globally, raises serious questions about the willingness of the USA, and other democratic powers to risk their relationships with Beijing to continue to promote true human rights and autonomy throughout the Tibetan Plateau.
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Smith, Rebecca G., and Joseph Tse-Hei Lee. "A bird without wings." Social Transformations in Chinese Societies 13, no. 1 (May 2, 2017): 91–103. http://dx.doi.org/10.1108/stics-06-2016-0005.
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Purpose The five-decade-long Chinese colonialization of Tibet has led to a refugee flow. No longer confined to the Tibetan Plateau, Tibetans are scattered over the world, placing deep roots in host nations, in cities stretching from Oslo to New York City. Faced with new ideas, cultures and ways of life, diasporic Tibetans confront the same challenges as countless refugees before them. The purpose of this study is to investigate the efforts of Tibetan New Yorkers to preserve their language and culture. To what extent should they integrate themselves into host countries? What mechanisms could they use to hold onto their native heritage without isolating themselves in a foreign environment? How should they construct new diasporic identities and reconcile such efforts with their ongoing political struggles? Design/methodology/approach This paper draws on documentary sources and interviews to examine the ways in which diasporic Tibetans understood and portrayed the conventional categories of language, cultural heritage and religion, especially with respect to the Tibetan Government-in-exile in India, and in which they maintained and reinvented their linguistic and cultural heritage in the cosmopolitan environment of New York City. Findings There is a gradual process of identity formation among Tibetan New Yorkers. While exiled Tibetans are asserting their agency to reinvent a new sense of belonging to America, they still hold onto the regional identity of their family households. Meanwhile, the US-born younger generations strengthen their ties with the larger Tibetan diaspora through community events, socio-cultural activism and electronic media. Research limitations/implications Despite the small sample size, this study presents the first investigation of the Tibetan New Yorkers, and it provides an insider’s perspective on the efforts to preserve their native heritage in a globalized environment. Practical implications This study is a useful case study of the Tibetan diasporas in comparison with other Chinese diasporas in the West and beyond. Originality/value This study is the first scholarly investigation of the sociocultural experiences of Tibetan New Yorkers.
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Fang, Haonan. "The Analysis of Application Prospect and Sustainable Mode of Regional Resources in the Context of Tibetan Medicine Culture." Journal of Humanities and Social Sciences Studies 4, no. 4 (October 1, 2022): 62–71. http://dx.doi.org/10.32996/jhsss.2022.4.4.10.
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At present, the Tibetan medicine culture formed by Tibetan medicine and Tibetan Buddhism has a state of aphasia in the global multicultural context. Furthermore, the medicinal resources bred in the special geographical location of the Qinghai-Tibet Plateau are not only the important material basis for the formation and development of Tibetan medicine culture but also provide potential value for modern drug discovery and medical research. Based on the existing research texts and scientific research data, this paper constructs the SPS sustainable development framework by combing the general situation of the medicinal resource and industry in the Qinghai-Tibet plateau, the background, and the prospect of the formation of Tibetan medicine culture, which provides the basic theoretical research and relevant countermeasures for the sustainable development and resource reuse of Tibetan medicine in the context of Tibetan medicine culture. It is meaningful that the research on the cultural propaganda of Tibetan medicine's national idea and medicinal value has found that the cultural industry code and the resource application potential in the Qinghai-Tibet Plateau region will have prominent geo-economic benefits in the near future, especially in the moment when the global epidemic is suddenly spreading.
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Li, Zhi-nong, and Shu-qing He. "Tradition, Habitat and Well-Being." European Journal of East Asian Studies 20, no. 1 (May 13, 2021): 249–70. http://dx.doi.org/10.1163/15700615-20211018.
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Abstract The Tibetans who live among the valleys and mountains of the Jinsha River region, on the southeastern edge of the Qinghai–Tibet Plateau, still retain a considerable number of polygamous marriages. Through fieldwork in a Tibetan village, the authors discovered that polygamous marriage is a rational choice compatible with Tibetans’ traditional culture and natural environment, which can improve family well-being and lead to a good life. Our findings provide new fieldwork materials to support theories of cultural relativism advocated by the Boas school, which emphasises that the environment greatly affects culture, and Malinowski’s functionalism, which stresses that culture has been created to satisfy people’s practical needs.
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Rodseth, Lars. "Constructing Tibetan Culture: Contemporary Perspectives.:Constructing Tibetan Culture: Contemporary Perspectives." American Anthropologist 101, no. 2 (June 1999): 455–56. http://dx.doi.org/10.1525/aa.1999.101.2.455.
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Ruegg, D. Seyfort. "A Tibetan's Odyssey: a review article." Journal of the Royal Asiatic Society of Great Britain & Ireland 121, no. 2 (April 1989): 304–11. http://dx.doi.org/10.1017/s0035869x00109268.
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It has often been asserted that Tibetan society and culture were (in recent times at least) unadaptable, unchanging and set in an outworn mould. This kind of assertion has been made both by those who employ it to prop up a claim to superiority and overlordship over the Tibetans and by poorly informed writers with scanty knowledge of the people, language and history of Tibet and hence of what they are purporting to write about. This book assembles much evidence to show that Tibetans, their society and their culture were by no means as unchanging as some have either chosen to maintain or have been led to believe.
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Hladíková, Kamila. "Shangri-la Deconstructed." Archiv orientální 84, no. 2 (September 18, 2016): 349–80. http://dx.doi.org/10.47979/aror.j.84.2.349-380.
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The aim of this article is to compare the cinematic representations of Tibet in Chinese Tibet-related cinematography with the first three films made by the Tibetan filmmaker Pema Tseden (Tib. Pad ma Tshe brtan, Ch. Wanma Caidan 万玛才旦) in an attempt to define “Tibetan films” in contrast to “Tibet-related films,” which are a broader category including films made with no direct or only partial Tibetan participation. I argue that Pema Tseden’s first three feature films should be understood as the first cinematic contributions to be made to modern Tibetan identity-discourse. They present the first genuine Tibetan voices to be heard in the PRC cinema, contesting the images of Tibet, its history, its culture and its people, that have appeared in the officially supported media and mainstream popular culture. Pema Tseden has thus successfully de-constructed the “myth of Shangri-la” that has been misused so many times during recent decades in the name of colonialism and propaganda – both Western and Chinese.
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Hladíková, Kamila. "Purple Ruins." Archiv orientální 89, no. 1 (June 25, 2021): 185–208. http://dx.doi.org/10.47979/aror.j.89.1.185-208.
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Symbolic reconstruction of “purple ruins”—the abandoned ruins of traditional Tibetan buildings, monasteries, temples, and old manors of the aristocracy—has become one of the main topics of Tibetan Sinophone dissident writer Tsering Woeser. Her effort to preserve them not so much as testimonies of the glorious Tibetan past, but rather of the dark chapters of modern Tibetan history and as an indictment of Chinese rule in Tibet, has intensified during the last decade with the surge of commercialization and increase in mass tourism—trends that are rapidly changing the face of Tibet and the urban landscape of Lhasa. In her book Purple Ruins (Jianghong se de feixu), published in January 2017 in Taiwan, Tsering Woeser has combined a subjective perspective (poems, personal memories, interviews, etc.) with “folk tales” (minjian gushi) including legends, oral histories, and gossip, and with historical material. While reconstructing the image of both the “old” and the “new” Tibet in her book, she contests the official Chinese representations and narratives of Tibet, Tibetan history, and Tibetan culture, appropriating postcolonial theories to reinterpret Chinese imperial/colonial endeavors in Tibet from past to present. The aim of this paper is to examine how Tsering Woeser engages with the complexities of official Chinese representations of Tibet in an attempt to (re) construct the missing parts of modern Tibetan history that have been concealed or even intentionally erased by the Chinese official discourse and to (re)construct modern Tibetan identity against the background of the dominant Chinese culture and ideology.
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Yeh, Emily T. "Exile Meets Homeland: Politics, Performance, and Authenticity in the Tibetan Diaspora." Environment and Planning D: Society and Space 25, no. 4 (August 2007): 648–67. http://dx.doi.org/10.1068/d2805.
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Tibetans are often imagined as authentic, pure, and geographically undifferentiated, but Tibetan identity formation is, in fact, varied and deeply inflected by national location and transnational trajectories. In this paper I examine the frictions of encounter between three groups of Tibetans who arrived in the USA around the same time, but who differ in their relationships to the homeland. The numerically dominant group consists of refugees who left Tibet in 1959 and of exiles born in South Asia; second are Tibetans who left Tibet after the 1980s for India and Nepal; and third are those whose routes have taken them from Tibet directly to the United States. Whereas the cultural authority claimed by long-term exiles derives from the notion of preserving tradition outside of Tibet, that of Tibetans from Tibet is based on their embodied knowledge of the actual place of the homeland. Their struggles over authenticity, which play out in everyday practices such as language use and embodied reactions to staged performances of ‘traditional culture’, call for an understanding of diaspora without guarantees. In this paper I use habitus as an analytic for exploring the ways in which identity is inscribed on and read off of bodies, and the political stakes of everyday practices that produce fractures and fault lines.
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Barnett, Robbie, and Clare Longrigg. "Chinese swamp Tibetan culture." Index on Censorship 20, no. 1 (January 1991): 22–23. http://dx.doi.org/10.1080/03064229108535006.
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Mukherjee, Ankhi. "Psychoanalysis of the Excommunicated." differences 33, no. 2-3 (December 1, 2022): 72–89. http://dx.doi.org/10.1215/10407391-10124690.
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This essay examines singular traumas suffered by Tibetan refugees and expedient and culture-specific cures for the same. Drawing on Honey Oberoi Vahali’s Lives in Exile and other ethnographic studies of the Tibetan community in Dharamsala, India, it shows how classic trauma theory can be revised and expanded by including the vocabulary and symptomatology of the sufferance of exile and homelessness by displaced Tibetans.
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Maurer, Petra. "Humanizing Horses: Transitions in Perception and Perspective." Religions 10, no. 6 (June 7, 2019): 375. http://dx.doi.org/10.3390/rel10060375.
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In Tibetan history and culture, horses were among the most important animals, if not the most important of all. Horses were the mounts that provided transport, particularly for the nobility and kings, allowing them to travel more quickly and comfortably. Horses were also used for hunting, postal services, and to build a cavalry for warfare. In addition, they played a role in various entertainments, including horse racing, games, and parades. The unusually large number of manuscripts on horses attests to the value of horses in the Tibetan imaginaire compared to other animals that lived in the company of the people on the High Plateau, in Tibet itself, and in Tibetan cultural areas. This article begins with an outline of the uses and benefits of horses in Tibetan culture. It touches upon the animal’s role as the mount of Tibetan kings and debates regarding horses’ mental faculties. Then it presents a survey of the content of various manuscripts on equine studies based on sources from three stages: (1) the earliest Tibetan sources from Dunhuang; (2) translations from Indian texts; and (3) extensive compendia that merges all of the knowledge on horses available at the time of their composition. It analyzes the style and content of books that indicate the approach of the authors to the topic of “horse” and points to their view of horses in relation to Tibetan culture and Buddhism. Moreover, the books’ content mirrors the various functions and applications of horses in Tibet and India. It reveals the purpose of these books in general and illustrates the relation between textuality and orality. The study demonstrates the link between hippology and hippiatry, and the development of equine studies in Tibet. It shows the influence of humans on horse medicine and, moreover, contributes to an improved understanding of the development of Tibetan medical sciences in general.
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Baltgalve, Agita. "Tibetiešu valodas specifika un mācību metodes Latvijā." Valodu apguve: problēmas un perspektīva : zinātnisko rakstu krājums = Language Acquisition: Problems and Perspective : conference proceedings 17/18 (September 13, 2022): 247–75. http://dx.doi.org/10.37384/va.2022.17.18.247.
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The article offers a unique study on Tibetan language teaching methods and the usage in Latvia. Nowadays, more and more Buddhist masters from Europe and India arrive in Latvia; they are visiting Tibetan delegations from the Tibet Autonomous Region of the PRC. That is why the demand of the Tibetan language in Latvia constantly increases. In Europe, in the 19th and 20th centuries, the classical Tibetan language was mainly studied. The grammar-translation method dominated in teaching and studies, so that language learners would be able to translate Buddhist scriptures. But now, in the 21st century, thanks to the globalization, many Latvians have come into direct contact with the Tibetan culture and Tibetans. Thus, there is a real need for conversational skills, which can be acquired in a formal or informal way through communicative methods. The article consists of three parts. In the first chapter a sociolinguistic approach is used to illustrate the topicality of the Tibetan language in the Latvian society. In the second chapter the main differences of Tibetan and Latvian languages are highlighted from the perspective of contrastive linguistics. But the most important is the third part of the research, which is based on the author’s personal pedagogic experience, as well as on the theoretical and statistical conclusions made in the first and second chapters. First, the learning environment and opportunities for learning the Tibetan language in Latvia are evaluated, then the possible teaching methods and types are analysed, but in the end the author enlists and evaluates the most important teaching materials.
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Pomplun, Robert Trent. "Like No Other in the World: Ippolito Desideri on Tibetan Religion." Journal of Early Modern History 24, no. 6 (November 17, 2020): 537–57. http://dx.doi.org/10.1163/15700658-12342660.
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Abstract The Jesuit Ippolito Desideri (1684-1733) is commonly thought to have written the first genuinely scientific account of Tibetan culture for European audiences, but the description of Tibetan religion in the Jesuit’s Notizie istoriche de’ Regni del Thibet is notoriously confusing. Although he insists that Tibetan religion was “unlike any other in the world,” Desideri describes Tibetans with the well-worn categories of unbelievers, idolaters, and gentiles. He further complicates matters by describing their beliefs, opinions, laws, and religion as idolatrous, superstitious, perverse, and mythical. The sheer variety of terms gives the distinct impression that Desideri’s description of Tibetan religion has neither rhyme nor reason. But if one traces the evolution of Desideri’s descriptions of Tibetans and their religion through his writings—and reads his vocabulary in light of the scholasticism in which he was trained—order arises from chaos. In point of fact, Desideri’s description of Tibetan religion takes specific stances on important debates in early modern scholastic theology and is a notable exception to contemporary accounts of so-called “Oriental” philosophy.
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Baldanmaksarova, Elizaveta E. "Hagiographic Genre in the Buryat-Mongolian Literature of 18th – Early 20th Centuries." Studia Litterarum 7, no. 2 (2022): 232–47. http://dx.doi.org/10.22455/2500-4247-2022-7-2-232-247.
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The article is devoted to the study of the hagiographic genre in the Buryat- Mongolian literature of the medieval period. The author examines origins of the genre, rooted in the Indo-Tibetan literary tradition and associated with Buddhist “hagiographic” literature. The traditions of Indo-Tibeto-Mongolian hagiography in Buryat literary criticism have not been specially studied, so this is one of the new areas of study that requires comprehensive review. The analysis of the poetic work of Aghvan Dorzhiev, “Entertaining stories about a trip around the world,” undertaken in the article, makes it possible to trace how such a unique author, who has absorbed the primordial traditions of Indo-Tibetan culture, due to the received almost twenty years of education in Tibet, then the experience of teaching Buddhist philosophy to such a student, like the XIII Dalai Lama, managed to creatively synthesize, as a citizen of Russia, who received his initial education at home, two different cultures. His work, although written in the genre of a medieval life, is evidence of the genre transformation under the influence of new historical, literary and other realities. Thus this work can be viewed as a transition from medieval traditions to the new realistic literature in Buryat- Mongolian culture.
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Li, Jianhui, and Changsong Ma. "Modelling the Impact of Chess Game on Students’ Sports Accomplishment." Discrete Dynamics in Nature and Society 2021 (December 15, 2021): 1–6. http://dx.doi.org/10.1155/2021/1920097.
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Tibetan chess, a traditional Chinese ethnic sport, is a treasure of Tibetan culture. It takes various forms, adopts different playing methods, and involves a simple suite of equipment to interest people and impart wisdom. In order to study the positive impact that Tibetan chess exerts on students’ sports accomplishment, cognition, interest, intelligence, inheritance, and changes in their awareness of the protection of traditional sports in western Tibetan areas, this study uses correlation and single factor analysis to compare relevant indicators and dimensions. At the same time, it constructs regression models and path models for teaching experiments, investigations, and analyses. Research shows that the learning of Tibetan chess has obvious and significant influence on promoting students’ sports accomplishment in western Tibetan areas. Further research finds that the traditional sports of ethnic minorities, combined with the development of Tibetan chess and students’ sports accomplishment, establish the cognition of traditional sports culture, cultivate lifelong sports awareness, and allow students to enjoy the physical and mental education brought by ethnic cultures.
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Myatt, Tim. "Looting Tibet: Conflicting Narratives and Representations of Tibetan Material Culture from the 1904 British Mission to Tibet." Inner Asia 14, no. 1 (2012): 61–98. http://dx.doi.org/10.1163/22105018-990123779.
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AbstractThis paper presents new research regarding the contentious issue of looting during the Younghusband Mission to Tibet of 1904. For the first time, it presents translations from Tibetan texts that not only catalogue items looting from Tibet, but also build a narrative of the mission from a Chinese and Tibetan perspective. It discusses the 'mind of the mission' by outlining the social and cultural milieu that formed the backdrop for the British officers and men who found themselves in Tibet, and explores the position of the 'archaeologist' to the Mission. It shows how items looted from Tibet are now represented in British museums and collections, and compares these to the 'Memorial Hall of the Anti- British' in Gyantse.
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Oostveen, Daan F. "Rhizomatic Religion and Material Destruction in Kham Tibet: The Case of Yachen Gar." Religions 11, no. 10 (October 19, 2020): 533. http://dx.doi.org/10.3390/rel11100533.
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This article looks at the Tibetan Buddhism revitalization in China in particular, in Kham Tibet, and the way how it was both made possible and obstructed by the Chinese state. As a case, we look at the Yachen Gar monastery in the West of Sichuan. The Yachen Gar monastery became the largest Buddhist university in China in the past decades, but recently, reports of the destruction of large parts of the Buddhist encampment have emerged. This article is based on my observations during my field trip in late 2018, just before this destruction took place. I will use my conceptual framework of rhizomatic religion, which I developed in an earlier article, to show how Yachen Gar, rather than the locus of a “world religion”, is rather an expression of rhizomatic religion, which is native to the Tibetan highlands in Kham Tibet. This rhizomatic religion could emerge because Yachen is situated both on the edges of Tibet proper, and on the edges of Han Chinese culture, therefore occupying an interstitial space. As has been observed before, Yachen emerges as a process which is the result of the revival of Nyingmapa Tibetan Buddhist culture, as a negotiation between the Tibetan communities and the Chinese state.
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Bolsokhoyeva, Natalia. "Tibetan Medical Schools of The Aga Area (Chita Region)." Asian Medicine 3, no. 2 (October 16, 2007): 334–46. http://dx.doi.org/10.1163/157342008x307929.
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Buryat medicine, which derived from Tibeto-Mongolian medical systems and traditions, has thrived in the Transbaikal region from the eighteenth century. There are, however, two main streams in Buryat healing traditions: one deriving from Buryat folk medicine and the other, the main focus of this article, scholarly Tibetan medicine, as transmitted through Mongolian medical culture. As it was adopted in Buryatia, Tibeto-Mongolian medicine went through a process of adaptation to the local environment, most conspicuously in the field of pharmacology. It is here that we find the main original Buryat contributions to the wider development of Tibeto Mongolian medical culture.
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Yeh, Emily T. "Blazing Pelts and Burning Passions: Nationalism, Cultural Politics, and Spectacular Decommodification in Tibet." Journal of Asian Studies 72, no. 2 (May 2013): 319–44. http://dx.doi.org/10.1017/s0021911812002227.
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A few months after the fourteenth Dalai Lama stated at the Kalachakra Initiation Ceremony in India in January 2006 that Tibetans should cease wearing clothing lined with endangered animal skins, Tibetans across the Tibetan Plateau destroyed millions of yuan worth of otter, leopard, tiger, and other pelts. Outsiders' interpretations of these events have flattened out the complexity of participants' motivations, which included not only religious and national loyalty, but also concerns about inequality wrought by capitalist development, framed through a lens of modern Chinese history. This paper traces heated debates among Tibetans about the burnings, including their implications for Tibetans' global reputation, the survival of Tibetan culture, and the possibility of a moral economy in an era of deepening commodification. It also explores the embodied, visual, and performative elements of the burnings through participants' videos. The role of local filmmaking efforts in spreading the burnings makes the accompanying videos especially relevant.
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Frank, Mark E. "Hacking the Yak: The Chinese Effort to Improve a Tibetan Animal in the Early Twentieth Century." East Asian Science, Technology, and Medicine 48, no. 1 (June 25, 2018): 17–48. http://dx.doi.org/10.1163/26669323-04801004.
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This article considers the roles of yak bodies in relations between Han Chinese and Khampa Tibetan communities during the early twentieth century. It argues that bovine bodies were sites of Han-Tibetan interaction wherein culture, biology, and locality were intertwined. I chronicle the earliest large-scale engagement of the Chinese state with yak pastoralism in the context of its efforts to consolidate control over the eastern Tibetan region of Kham. Yak husbandry is traditionally an enterprise of Tibetans and other Himalayan ethnic groups, but the yak was targeted for ‘improvement’ by Han Chinese modernizers beginning in the 1930s. An effort to decouple the yak from its Tibetan cultural context at the Taining Experimental Zone saw mixed results. Livestock scientists there made modest gains in productivity, yet they did so by approximating to a high degree the nomadic mode of production from which they were attempting to extract the yak.
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Zhang, Yudi. "The Role and Practices of Traditional Culture in The Tibetan Plateau Ecosystem: A Systematic Review." Highlights in Science, Engineering and Technology 17 (November 10, 2022): 128–32. http://dx.doi.org/10.54097/hset.v17i.2545.
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The Qinghai-Tibet Plateau (QTP) is known as the roof of the world. Climatic conditions and living environments in the QTP are extreme. Yet, its environment is vital for species conservation, freshwater resources and local livelihood. In recent years, the Tibetan Plateau’s ecological environment has been degraded by climate change and human activities. Traditional Tibetan culture offers a new perspective on this issue of environmental degradation. Tibetan people, motivated by religion and custom, are kind to living beings as well as mountains and lakes. The sacred sites are therefore relatively well-preserved ecosystems. However, traditional knowledge alone is inadequate for preserving this endangered environment and should therefore be combined with modernity. An ecosystem service-based economy has the potential to balance culture, techniques, ecosystem health and economic growth.
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Yan, Bing, Ruining Liang, Meng Ji, Qi-Qige Wuyun, Weijun Guan, and Xiuzhi Tian. "Biological Characteristics and Multilineage Differentiation of Kidney Mesenchymal Stem Cells Derived from the Tibetan Mastiff." Journal of Biomaterials and Tissue Engineering 9, no. 7 (July 1, 2019): 904–13. http://dx.doi.org/10.1166/jbt.2019.2093.
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Of all the significant researches that have taken place in isolation, culture and characterization of mesenchymal stem cells (MSCs), the field of kidney-derived mesenchymal stem cells (KMSCs) in Tibetan mastiff is still a blank. Therefore, the purpose of this study is to isolate, culture and characterize the Tibetan mastiff KMSCs. The KMSCs were successfully isolated from one-day year old Tibetan mastiff kidney, cultured for 16 passages and distinguished by two methods: immunofluorescence staining and RT-PCR. The Tibetan mastiff KMSCs expressed specific surface marker genes (VIM, CD44, FN1, CD90, CD109, CD73, FN1) and kidney marker gene PAX2. The proliferation ability of Tibetan mastiff KMSCs was measured through cell count and clonality. Furthermore, cells differentiated into different cell types (hepatocellular cells, osteogenic cells, adipogenic cells and chondrogenic cells) under special induced medium, and the marker genes of induced cells were identified with Immunofluorescence staining and RT-PCR. All of these results indicated that the Tibetan mastiff KMSCs were obtained successfully, which possessed certain characteristics of multipotent stem cells. Therefore, MSCs in Tibetan mastiff kidney hold potential for clinical applications for regenerative therapy and their further studies are waiting to be required to investigate their functions.
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Heroldová, Helena. "Tibetan Objects in the Náprstek Museum." Annals of the Náprstek Museum 39, no. 2 (November 1, 2018): 65–78. http://dx.doi.org/10.1515/anpm-2018-0013.
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Abstract The Náprstek Museum of Asian, African and American Cultures acquired two hundred items from Tibet in the 1950s: bronze sculptures, paintings and ritual implements. These items came from private collections confiscated after the Second War World according to the presidential decrees dealing with the post-war state reconstruction. Although the administration of the confiscated properties was meticulous, the transfer of items to the Náprstek Museum interrupted the history of ownership and meant the loss of the historical knowledge of its origin. As the result, the Tibet collection in the Náprstek Museum reveals more about the political and social history of post-war Czechoslovakia than about the perception of Tibetan culture in Czechoslovakia during the first half of the 20th century.
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Virtanen, Riika J. "Artists and Society in Modern Tibetan Literature." Studia Orientalia Electronica 8, no. 1 (August 7, 2020): 85–119. http://dx.doi.org/10.23993/store.8662.
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It is usually thought that modern forms of Tibetan culture started to emerge largely in the latter halfof the twentieth century, although there existed some signs and developments of modernizationalready in the first half. Since then, modern and traditional arts have existed side by side, ofteninfluencing each other and even appearing in hybrid forms. This situation is reflected in storiesabout artists in contemporary Tibetan fiction: these literary works include stories about artistswhich reflect both traditional Tibetan arts and folk culture and modern arts. This essay focuses onprose works by three writers: Dhondup Gyal (1953–1985), Tashi Palden (b. 1962), and TseringDhondup (b. 1961). In the works discussed, the main characters are representatives of differentart forms. The stories contain descriptions of the lives of artists and themes related to becoming,practising, and living as an artist. After the occupation of Tibet by the People’s Liberation Army ofthe People’s Republic of China in the 1950s, Tibetan society underwent a considerable transformation.The changes in society and its norms and values are also reflected in the descriptions of theartists’ lives. The relationship between artists and the surrounding society cannot be characterizedunidimensionally. The stories describe highly differing attitudes and values towards culture andart, which range from appreciating and being supportive to limiting and being negative. The relationshipbetween the artist and society may also undergo changes within a single story, reflectingthe influence of different attitudes and cultural policies in the society towards the practice of anartistic vocation. Examining the descriptions of artists and the theme of living as an artist, thisessay contributes to the discussion of the genre of artist stories in Tibetan culture.
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Zubko, Andrii. "Systems of Weight of Ancient Mongolian and Tibetan Civilizations." Ethnic History of European Nations, no. 68 (2022): 113–18. http://dx.doi.org/10.17721/2518-1270.2022.68.12.
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Ancient Mongolian and Tibetan civilizations have appeared in the mountainous areas, steppes and deserts of a huge region of the Earth, Central Asia. Their advent was preceded by a lengthy process of developing social relationships, material and spiritual culture of various peoples who lived in those lands. In ancient times, the forebears of Mongolian and Tibetan peoples were hunters and gatherers, and later on, they began breeding livestock and as a result, adopted nomadic lifestyle. To the southeast of this region, Chinese civilization has been developing during five thousand years in the valleys of the Yangtze and the Yellow River based on land cultivation, and later artisan and trade economy. The first political entities in the Far East – China, Korea and Japan – have created unified measures of length, weight and volume, without which successful economic development was impossible. Natural conditions of particular regions of the Earth largely define material and spiritual culture of their population. In addition, natural factor significantly influences the processes of social and political development in the countries that have appeared and asserted themselves in those regions over time. Mongolia is mostly a steppe and desert country, but nevertheless, the average elevation of its terrain over sea level is almost 1550 meters. The Mongolian territory includes four mountain ranges: the Altai, Sayan, Khangai and Khentii Mountains. In terms of the size, Mongolia’s Gobi Desert is the second-largest on the Earth, after the Sahara. Tibet also represents a huge plateau, surrounded by mountain ranges with deep valleys. Since Mongolia and Tibet are located far away from oceans and high above sea level, they have a dry and extreme continental climate. In certain areas of Mongolia, temperatures in wintertime can drop to 60 degrees centigrade below freezing, and in summertime, can reach 45 degrees above zero. In turn, climate in Tibet changes depending on elevation: close to subtropical in deep valleys and resembling tundra climate in highlands. Harsh climatic conditions did not favor fast growth of manufacture and trade in the lands of Mongolia and Tibet. This factor seriously impeded the process of creating their own systems of measurement, particularly systems of weight. In Mongolia, Manchuria and Tibet, political entities established on the basis of military democracy have appeared later than in the Far East. Afterwards, Mongolia and Tibet have developed into theocracies governed by Buddhist clergy. For millenniums, the influence of material and spiritual culture of China and other Far Eastern civilizations on political entities in Central Asia was very significant. However, having borrowed extensively from the Chinese system of measurement, Mongolia and Tibet have created their own systems of measurement. Mongolia’s and Tibet’s own systems of weight reflected the way manufacture and trade were organized in those lands. This article analyzes the degree of influence Chinese measures have had on formation of Mongolia’s and Tibet’s systems of weight, and determines the degree of their uniqueness. It also determines the scope of Mongolia’s and Tibet’s particular units of weight and the ratio between them in the structure of the systems of measurement.
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심혁주. "Marriage Culture of Tibetan Noble Families." Journal of Asia-Pacific Studies 19, no. 2 (September 2012): 105–29. http://dx.doi.org/10.18107/japs.2012.19.2.004.
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Jianchu, Xu, Li Bo, and David Waltner-Toews. "Habitat of Tibetan Nature and Culture." EcoHealth 1, no. 4 (October 6, 2004): 327–29. http://dx.doi.org/10.1007/s10393-004-0147-x.
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Huang, Yuanpeng, Galina V. Alekseeva, and Qin Tingting. "Tibetan Culture of the Yellow River Basin in the Work of Contemporary Chinese Artists." ICONI, no. 4 (2020): 25–37. http://dx.doi.org/10.33779/2658-4824.2020.4.025-037.
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The Tibetan regions at the source of the Yellow River have recently become a new platform for painters which made it possible to convey the spirit, rituals, and national costumes of the people. Artists of the 21st century refl ect the humanistic beauty of the customs of the people of Tibet, their religious Buddhist beliefs, the values of the people living at the source of the main river of China. The authors analyze the colorful palette and other artistic means which allow such masters in China as Yang Feiyun, Lu Qinglong, Yu Xiaodong, Liu Xiaodong convey the world perception of the Tibetan people, their harmonious coexistence with the harsh nature of the region.
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Li, Meng Die. "Traditions of the Tibetan New Year’s Festival in Contemporary Chinese Painting: Pan Shixun and Ye Xingsheng." Observatory of Culture 17, no. 2 (June 30, 2020): 214–23. http://dx.doi.org/10.25281/2072-3156-2020-17-2-214-223.
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The article is devoted to the tradition of the Tibetan New Year celebration reflected in contemporary Chinese oil painting. The article’s purpose is to study the cultural features of the Tibetan New Year, on the example of works of the two Chinese artists: Pan Shixun and Ye Xingsheng, and to analyze the degree of art’s influence on the preservation of intangible cultural heritage. Chinese painting contributes to the unity of traditions of the past and present, as well as the integration of classical and contemporary elements in the technique of modern times. In their works, the masters, using elements of classical Chinese, Western and Tibetan painting, conveyed unique features of the national culture and history of Tibet. The work systematizes the complex of customs and religious rites, traditional costumes and treats of the Tibetan New Year festival. The artists’ works are considered as a mechanism for transmitting traditional Tibetan folk and religious art.
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Dokuchaev, I. "Myth about Tibet in Chinese exposition." Voprosy kul'turologii (Issues of Cultural Studies), no. 4 (April 1, 2020): 19–23. http://dx.doi.org/10.33920/nik-01-2004-03.
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The paper is sanctified to the analysis of cultural text of Tibet. Under cultural text is understood correlation of traditional presentations, or myths about what a culture of one or another country is for her external recipients, and real matter-position. A myth about Tibet contains the row of ideas about the wonderful place of force, giving possibility of brightening and finding of authentic life. He is caused to life by the unique geographical location of Tibet, his unusual history and his culture related to the special version of buddhism, interest in that today grows in the whole world. The real matter-position is in Tibet, however, appears very distant from that draws a myth. It is certain as complete destruction of the traditional Tibetan culture and substitution her modern version of the Chinese culture.
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Zhabon, Yumzhana Zh. "История монастыря Ганден." Монголоведение (Монгол судлал) 14, no. 3 (December 27, 2022): 450–58. http://dx.doi.org/10.22162/2500-1523-2022-3-450-458.
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Introduction. The article summarizes the history of one of the three largest monasteries of the Tibetan Geluk school — Ganden Monastery. The latter tradition of Tibetan Buddhism occupies an exceptional place in the history of Mongolic spiritual cultures. Therefore, the interest in Ganden monastery is determined not only by that it had been founded by Je Tsongkhapa (1357–1419), the patriarch of the Geluk and a greatest Buddhist figure in Tibet, but also by the enormous religious, cultural and political impacts this sect has had on the development and dissemination of Buddhism among Mongolian-speaking peoples. Goals. The article seeks to investigate the history of Ganden Monastery in the context of its basic organizational structure, material culture (relics, shrines), paradigm of scholastic training (texts, educational process), and specific Buddhist rituals. Materials and methods. The work examines original Tibetan texts, analyzes historical sources and special scientific literature. Results. The article shows that the central principles of scholastic training and regulations laid down by Lama Tsongkhapa, as well as the organizational structure of the monastery, have remained virtually unchanged since its foundation in 1409. The phenomenon of Tibetan monasteries is multifaceted, and in order to better understand and appreciate the role they have played over centuries in spiritual life of many peoples it is necessary to achieve a complete understanding — in their own terms — of history, educational system, and organizational structure of the monastery.
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Tsomo, Karma Lekshe. "Death, Identity, and Enlightenment in Tibetan Culture." International Journal of Transpersonal Studies 20, no. 1 (January 1, 2001): 151–73. http://dx.doi.org/10.24972/ijts.2001.20.1.151.
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Basu, Sudeep. "Interrogating Tibetan Exilic Culture: Issues and Concerns." Sociological Bulletin 61, no. 2 (May 2012): 232–55. http://dx.doi.org/10.1177/0038022920120202.
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Li, Jun Huan. "Features of Traditional Residence of Tibetan in China and Renewal and Development of Jiarong Tibetan Residence." Advanced Materials Research 374-377 (October 2011): 2143–47. http://dx.doi.org/10.4028/www.scientific.net/amr.374-377.2143.
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The article is composed under the background of Tibetan culture. Tibetan residence and settlement is the object of study, and inspection is conducted on architectural and cultural aspect of Tibetan region. The common feature of the architecture in the area is summarized, along with the typology of the architectures. Characteristics of Jiarong Tibetan residence are analyzed through comparison, the principle and ideas of development of traditional residence of Jiarong Tibetan is proposed.
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Galambos, Imre, and Sam van Schaik. "The Valley of Dantig and the myth of exile and return." Bulletin of the School of Oriental and African Studies 78, no. 3 (June 10, 2015): 475–91. http://dx.doi.org/10.1017/s0041977x15000427.
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AbstractThe valley of Dantig in Amdo plays a central role in Tibetan Buddhist historical literature as the place where the monastic code was maintained during the tenth century after the dissolution of the monasteries in central Tibet. This article shows that a manuscript (now kept at the British Library) carried by a Chinese pilgrim monk through this region in the 960s, which mentions Dantig, is the only direct documentary evidence of Tibetan monastic culture in this region at this time. The authors also show how the nameDantig, which has been previously unexplained, derives from theSudāna Sūtra, a Buddhist narrative of exile and return that is directly relevant to the aspirations of the refugee monks from central Tibet who settled in the region.
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Tian, Huan Huan, Wei Ping Hu, and Gui Yang Yao. "The Enlightenment of Space Layout of Dali Bai Local-Style Dwelling Houses Building for the New Rural Construction Layout." Advanced Materials Research 374-377 (October 2011): 1694–97. http://dx.doi.org/10.4028/www.scientific.net/amr.374-377.1694.
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Abstract. Dali boasts brilliant local culture and ethnic folk customs.Dali culture is a fusion of cultures such as the central plain, Tibetan culture, southeast Asia culture and the local ethnic culture ; is also a long history of brilliant ancient culture in China's southwestern minority region;and is an important part of Chinese culture.This article through analysis of space layout of Dali Bai local-style dwelling houses building to idendity the rationality and possibility of combining it with local new rural construction.
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Kvaerne, Per. "Davidson, Ronald M., Tibetan renaissance. Tantric Buddhism in the rebirth of Tibetan culture." Indo-Iranian Journal 50, no. 3 (2007): 285–87. http://dx.doi.org/10.1163/000000007790085734.
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Kvaerne, Per. "Davidson, Ronald M., Tibetan renaissance. Tantric Buddhism in the rebirth of Tibetan culture." Indo-Iranian Journal 50, no. 3 (September 2007): 285–87. http://dx.doi.org/10.1007/s10783-008-9069-y.
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Peng, Zhijun, Han Sun, Deng Pan, Wenyuan Tao, Fanyue Zeng, Jing Yang, and Haoyu Wang. "The Use of Quantitative Methods to Study the Colours of Mani Heaps in Tibet: A Dêngqên County Case Study." International Journal of Humanities and Arts Computing 15, no. 1-2 (October 2021): 152–69. http://dx.doi.org/10.3366/ijhac.2021.0267.
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An important symbol of religious art, a mani heap is formed from hundreds and thousands of stones or slates carved with copious information about the religion, culture, history, art and lifestyle of the Tibetan people. Mani heaps are scattered almost everywhere in Tibet and are a significant way to understand Tibet and the Tibetans. However, research into mani heaps appears relatively limited in scope so far in Tibet as well as in the Himalayan area. At present, qualitative research is the main method used to describe or explain mani heaps, and this, to a certain extent, had led to a certain subjectivity in interpretation. In this article, we propose a quantitative method for looking at mani heaps by digital processing the colours of 70 mani heaps in Dêngqên County. Compared with previous related studies, the results are more accurate in reflecting the colour features of mani heaps in Dêngqên County. More importantly, this quantitative, digital-processing approach can be highly effective in verifying, underpinning or challenging previous research into mani heaps in Tibet and other Himalayan areas.
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Shutao, Zhang, An Zonglin, Su Pengfei, and Su Jianning. "Research on design of Tibetan cultural and creative products based on prototype theory." E3S Web of Conferences 179 (2020): 02113. http://dx.doi.org/10.1051/e3sconf/202017902113.
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Aiming at the problems of homogeneity, simplification and low cultural recognition of Tibetan cultural and creative products, design and application research are carried out in combination with prototype theory. Firstly, we determine the target product through fieldwork, and analyze the existing products in the market. Then through the analysis of Tibetan culture, using product semantic methods, we extract the pattern elements that match the semantic of the target product, and determine the design prototype. Finally, combining the prototype theory, we analyse of the design prototype to inspire the design, complete the innovative design of the product. Practice has shown that the use of prototype theory for product design can accurately identify Tibetan cultural symbols and excavate cultural connotations to promote the spread and development of Tibetan culture.
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Yan, Zhen, and Vivienne Lo. "rTsa in the Tibetan Manuscripts from Dunhuang." Asian Medicine 3, no. 2 (October 16, 2007): 296–307. http://dx.doi.org/10.1163/157342008x307893.
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In the earliest extant specialist medical work sMan dpyad zla ba’i rgyal po (The Medical Investigation of the Lunar King, early 8th century CE) and the classical work of Tibetan medicine, rGyud bzhi (The Four Medical Tantras, generally dated by scholars to the 12th century CE), there are records of rtsa in its meaning of 'pulse taking'. The concept of rtsa in Tibetan medicine, as the Chinese mai脈, eventually came to combine notions of 'the vessels' and 'channels' of the body with diagnostic readings of 'pulsating vessels' at its surface. This article considers the earliest extant records of rtsa from Dunhuang and finds evidence of the separate development of these two aspects. These early records are unique inasmuch as they not only provide a source for history of medicine, but also represent Tibet and Tibetan culture as an important place for both cultural exchange and resistance, particularly in the transmission of medical knowledge and practice from China.
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Singh, Mansi, A. K. Sinha, and Rajni Lamba. "bonpa indigenous cure system of sowa rigpa or ‘science of healing’ practices." Linguistics and Culture Review 5, S2 (October 25, 2021): 1389–401. http://dx.doi.org/10.21744/lingcure.v5ns2.1609.
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The Tibetan medicinal system is among the oldest known healing traditions practiced in the world. History is witness to the fact that there is a vast treasure trove of indigenous knowledge and practices. It offers a holistic treatment system that is aimed at regulating and maintaining an astute balance of the functional principles defining human existence through mind and body. Indigenous medicine is an integral part of the Tibetan culture and has grown and developed across several centuries and geographical spaces. The origins of Tibetan system that pertain to the Bon religious tenets are apparently very old as aspects of the Tibetan medicine have been traced to ancient cultures over 2,500 years old. Traditionally the Tibetan curative system has been known as Sowa-Rigpa Medicine meaning the ‘Science of Healing’. “It is a centuries old system of treatment that is based on a complex approach to diagnosis, incorporating techniques like taking the pulse and conducting an analysis of bodily fluids besides making an examination of the behavior and dietary intake. The medicines are composed of natural materials (e.g., herbs, minerals, plants, leaves etc) and physical therapies (e.g. Tibetan acupuncture, moxabustion, etc) to treat illness.
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FitzHerbert, Solomon George, and Charles Ramble. "An Early Tibetan Gesar sang Text." Archiv orientální 84, no. 3 (December 16, 2016): 467–526. http://dx.doi.org/10.47979/aror.j.84.3.467-526.
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This article introduces and presents an annotated English translation of what appears to be an early, and perhaps our earliest, Tibetan Gesar bsang (purifying smoke offering) ritual text. The translation is preceded by a discussion of the association between Gesar as a “worldly deity,” and the autochthonous Tibetan rite of smoke purification, and a tentative suggestion concerning Gesar’s role in the “Buddhicisation” of the bsang rite in Eastern Tibetan popular ritual culture. The article then gives a brief exposition of the layers discernible in the text’s presentation of Gesar: as the hero of a predominantly secular orientated chivalric-shamanic folkloric tradition, and his apotheosisation as a Buddha. The article then explores the difficulties in dating and attributing the text. The attribution to Karma Pakshi is ultimately rejected, in favour of a tentative attribution to the mid-late 17th century (and to Yongs-dge mi-’gyur rdo-je in particular) which would make sense in light of what can be discerned about the evolution of the Buddhist cult of Gesar in eastern Tibet around that time.
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Smith, Kidder. "Tibetan Renaissance: Tantric Buddhism in the Rebirth of Tibetan Culture ? By Ronald M. Davidson." Religious Studies Review 33, no. 1 (January 2007): 89. http://dx.doi.org/10.1111/j.1748-0922.2007.00158_5.x.
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Zhang, Jing, Yunying Ren, and Xiaofan An. "Temporal and spatial features of the palace building space of Qinghai’s Kumbum Monastery and its evolution." PLOS ONE 17, no. 10 (October 20, 2022): e0262155. http://dx.doi.org/10.1371/journal.pone.0262155.
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Kumbum Monastery is the centre of Tibetan Buddhism and religious culture in Qinghai. Its palace buildings are the typical examples of Tibetan Buddhist monastery buildings and living fossils of Tibetan social history. This study selected 12 palace buildings of Kumbum Monastery as the study objects, used typological approaches and numerical method to analyse their spatial features, classified these features into four types (the ring road surrounding Dugang-style palace space, single-sided eaves of the Duguang-style palace space, three-stage palace space with cloisters connecting to Dugang, and other variants) according to their spatial structures, and discussed the temporal evolution of the spatial features from spatial and temporal perspectives to obtain the development process for the palace buildings of Kumbum Monastery. The analysis showed that: 1) Because the Han people migrated to Qinghai, the architectural space of the monastery followed the practices of Tibet in the same period and began to adopt the practices of the Han people under the effect of religious indoctrination and sociopolitical influence of the Ming dynasty. 2) Due to the influence of religious development facilitated by the political environment in the Qing dynasty, all the palace buildings of Kumbum Monastery adopted the practice of monasteries in Lhasa. After being implicated by the political rebellion, the monastery initiated to add the spatial layout elements of the buildings in Qinghai. Therefore, the monastery was obtaining the cues from the Han culture. 3) The dominance of religious significance over the spatial designing of the palace buildings of Kumbum Monastery gradually shifted to the political dominance. This paper revealed the spatial and temporal features and evolution of the palace building space, explored the generation process of the palace buildings space of Tibetan Buddhist monasteries in Qinghai, and provided a reference for the static conservation and dynamic development of Tibetan Buddhist monastery buildings in Qinghai.
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Nourse, Benjamin J. "Translating the Cult of the Book: Publishing and Performing the Fifth Dalai Lama’s The Wish-Fulfilling King from Lhasa to Beijing." East Asian Publishing and Society 11, no. 1 (May 31, 2021): 34–67. http://dx.doi.org/10.1163/22106286-12341349.
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Abstract In 1673 the Fifth Dalai Lama, Ngawang Lobzang Gyatso (Ngag dbang blo bzang rgya mtsho, 1617–1682) composed The Wish-Fulfilling King (Yid bzhin dbang rgyal), a ritual manual for the worship of the seven buddhas of healing. In the first hundred years after its composition, the Fifth Dalai Lama’s ritual text was published in the original Tibetan in no less than five different woodblock editions. It had also been translated into Mongolian and Chinese and published in several woodblock editions in those languages. Most of these woodblock editions were produced by imperially sponsored Tibetan Buddhist temples in Beijing. The ritual described in the text was performed in monasteries and temples across central Tibet, Mongolia, and in Beijing. This article examines the history of this text, its transmission, and what those tells us about the culture of Tibetan Buddhist books in the seventeenth and eighteenth centuries, particularly as they relate to the Mayāyāna ‘cult of the book.’