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Dissertations / Theses on the topic 'Tibetans in India'
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Prost, Audrey Gabrielle. "Exile, social change and medicine among Tibetans in Dharamsala (Himachal Pradesh), India." Thesis, University College London (University of London), 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.405953.
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This thesis is a study of the predicaments of exile among Tibetan refugees in Dharamsala. It examines the ways in which structural and cultural factors linked to exile underpin local understandings of health and the provision of healthcare. The study demonstrates that exile uncertainty is reflected in illness explanatory models put forward by Tibetan refugees, and in the organisation of healthcare provision in Dharamsala. The first part of the thesis. (Chapters 2-3) is an account of changes in social organisation and economic strategies as a consequence of exile. Chapter 2 looks at transforming social networks in relation to exile identity politics and economic strategies. I discuss societal tensions within the Tibetan refugee community, principally in relation to the group of `newcomer' (tsar `hyor ba) refugees, and the local Indian community. Chapter 3 focuses on two examples of economic strategies linked to dependency and the predicaments of exile: firstly rags ram, or the sponsorship offered to Tibetans by foreigners, and secondly, `grogsp a, or mutual help and reliance on intra-communal networks of solidarity. The second part of the study (Chapters 4-6) examines how the physical and psychosocial hardships of exile, in addition to social uncertainty, have influenced individuals' understanding of health and disease, and, consequently, the activities and status of the two most prominent exile medical institutions, the Delek Hospital and the Tibetan Astro-Medical Institute (Men-Tsee-Khang). Chapter 5 discusses the rise and institutionalisation of Dharamsala's Men-Tsee-Khang and the systematisation of traditional medical teaching as linked to the predicaments of exile. Chapter 6 provides individual case studies of Tibetan exiles' experiences of illness. Chapter 7 is given over to a discussion of the political significance of discourses relating to physical suffering in the context of exile.
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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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Lind, Trude. "Tibetanisering : religiøs og etnisk utdanning av tibetanske flyktningbarn i Nord-India /." Oslo : Department of Cultural Studies and Oriental Languages, Universitetet i Oslo, 2007. http://www.duo.uio.no/publ/IKOS/2007/58251/Hovedfagsoppgave.pdf.
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Gerke, Barbara. "Time and longevity: Concepts of the life-span among Tibetans in the Darjeeling Hills, India." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491395.
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This thesis explores Tibetan ideas regarding the life-span and the various life-forces that influence longevity. It presents a substantial body of ethnographic data from seventeen months of fieldwork among Tibetans in the Darjeeiing Hills, West Bengal, India (between June, 2004 and May, 2006), an area where I lived for long periods of time since 1992. The thesis supplements this ethnographic material with translations from two Tibetan medical texts (twelfth and seventeenth century CE) and a selection of astrological tables and divinatory texts that are used by Tibetans in this region today.
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Bergström, Kavita. "Hur bemöter man idag tibetanska flyktingbarn i Dharamsala? /." Karlstad : Karlstad University. Faculty of Arts and Education, 2008. http://www.diva-portal.org/smash/get/diva2:5769/FULLTEXT01.
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Jonsson, Catarina. "Genus och jämställdhet bland tibetaner i exil /." Karlstad : Karlstad University. Faculty of Social and Life Sciences, 2008. http://www.diva-portal.org/smash/get/diva2:383/FULLTEXT01.
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Nilsson, Wilda. "Spatiality of Livelihood Strategies : the Reciprocal Relationships between Space and Livelihoods in the Tibetan Exile Community in India." Thesis, Högskolan på Gotland, Institutionen för kultur, energi och miljö, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:hgo:diva-1365.
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Research on livelihoods has been conducted across various fields but there has been less focus upon detection and analyzing of the interconnected relationships between space and livelihoods. This study investigates these relationships from a place-specific point of view utilizing the Tibetan exile community in India as a case study. The qualitative method of semi-structured, in-depth interviews has been employed in order to gather primary data. Theoretically, this thesis draws it framework mainly from the human geography perspective on space and place combined with the conceptual Sustainable Livelihood framework. This thesis argues that it is possible to distinguish four examples of reciprocal relationships between space and livelihoods in the places studied. These are spatial congregation into an ethnic enclave, the altering of place specific time-space relations which in turn alters livelihood possibilities over time, migration and spatial dispersion of livelihoods. These results are case specific and not generalizable.Forskning kring försörjningsmöjligheter har utförts inom en rad vetenskapliga fält men få har fokuserat på att finna och analysera ömsesidiga relationer mellan space och försörjningsstrategier. Denna studie undersöker dessa relationer med en plats-specifik utgångspunkt och använder det tibetanska exilsamhället i Indien som fallstudie. Den kvalitativa metoden semi-strukturerade djupintervjuer har använts för att samla in primärdata. Uppsatsen drar sitt teoretiska ramverk från det samhällsgeografiska perspektiven på space och place i kombination med det konceptuella ramverket Sustainable Livelihood framework. Uppsatsen menar att det är möjligt att särskilja fyra exempel på de ömsesidiga relationerna mellan space och försörjningsstrategier. Dessa är rumslig ansamling i en etniska enklav, förändringar i platsspecifika tid-rum relationer vilket påverkar försörjningsmöjligheter över tid, migration och rumslig spridning av försörjning. Dessa resultat anses vara fallspecifika och därför inte möjliga att generalisera.
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Duska, Susanne Aranka. "Harmony ideology and dispute resolution : a legal ethnography of the Tibetan Diaspora in India." Thesis, University of British Columbia, 2008. http://hdl.handle.net/2429/1389.
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Communitarianism and harmony ideology have their proponents and critics, particularly as viewed through the lens of conciliation-based dispute resolution. Both features being prominent in the Tibetan Diaspora in India, I hypothesized that the strengths and weaknesses of these orientations could be assessed through the rationale behind the norms of social control operative in the community, and the efficiency and effectiveness of those norms in terms of voluntary compliance. I found that the informal Tibetan mechanisms for dispute resolution were effective and efficient in supporting Indian systems of law enforcement, while allowing a ritualistic affirmation of community. Contrary to proponents of legal centralism and court justice, I found that liberalist values underpinning litigative process were disruptive of social expectations, and had the potential to exacerbate rather than relieve social tensions. The harmony norms that predispose pro-social behavior within Tibetan settlements failed to protect the interests of community members, however, when the challenge came from local Indian groups operating on the basis of their own standards of particularistic allegiance. Legal ethnography best describes the methodology used for this research. Fieldwork drew on: 1) Interviews with twelve settlement officers whose mandate specifically includes mediation of disputes; 2) In-depth interviews with two disputants fighting cases before the Tibetan Supreme Justice Commission; and 3) Interviews with over 70 informants (including senior and mid-level exile government officials and settlement residents), together with archival material, to situate findings and verify interpretations. This research contributes a unique non-Western body of data in support of Law and Society scholars, such as Amitai Etzioni and Phillip Selznick, who have argued for devolution of law-like responsibilities to local levels where internalized norms are an everyday means of social control. It also argues against the pejorative interpretation of harmony ideology as depicted by legal centralists such as Laura Nader. By reframing harmony as a function of norm rationale, efficiency and effectiveness, the research offers new variables for assessing the costs and benefits of community. Finally, the Tibetan case studies provide an important comparative for cosmopolitan states that are debating how to accommodate diversity and legal pluralism.
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Shearer, Megan Marie. "Tibetan Buddhism and the environment: A case study of environmental sensitivity among Tibetan environmental professionals in Dharamsala, India." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2904.
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The purpose of this study was to investigate environmental sensitivity among environmental professionals in a culture that is assumed to hold an ecocentric perspective. Nine Tibetan Buddhist environmental professionals were surveyed in this study. Based on an Environmental Sensitivity Profile Insytrument, an environmental sensitivity profile for a Tibetan Buddhist environmental professional was created from the participants demographic and interview data. The most frequently defined vaqriables were environmental destruction/development, education and role models.
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Cleyet-Marel, Julien. "Le développement du système politique tibétain en exil." Thesis, Aix-Marseille, 2012. http://www.theses.fr/2012AIXM1010.
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Cette thèse de droit public se propose d'étudier le développement du système politique tibétain en exil. Ce travail est basé sur une analyse détaillée des normes tibétaines encadrant le fonctionnement du Gouvernement tibétain en exil et de son Administration centrale, lesquels n'ont pas été reconnus au plan international. Mené principalement sous l'angle du droit constitutionnel tibétain, ce travail décrit le fonctionnement des différentes institutions centrales, instances décisionnelles, ayant autorité au sein de la communauté tibétaine en exil. L'institutionnalisation du pouvoir politique tibétain a pris avec la Charte de 1991 une nouvelle dimension car les rapports politiques au sein du système passent désormais par la médiation du droit. Cette médiation du droit est liée à l'établissement d'un ordre général et collectif dépassant les volontés individuellesThis public law thesis deals with the development of the Tibetan political system in exile. The objective was to carry out a detailed research on roots texts and commentaries on law and other relevant documents passed in the Tibetan refugee community, in order to explain the functioning of the Central Tibetan Administration, which for all practical purposes functions as the Tibetan-government-in-exile, although not formally recognized as such by the world at large and in particular by the host government. This work covers the various institutions of political representation, decision-making and governance within the Tibetan Refugee Community. Considering all this elements, we reached at the conclusion that the basics fundamentals laid down by this Charter, and the substantive and procedural laws and other rules, are inevitable for the immediate and long-term functioning of the Tibetan government in exile
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Phylactou, Maria. "Household organisation and marriage in Ladakh Indian Himalaya." Thesis, Online version, 1989. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.261706.
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Diehl, Keila. "Echoes from Dharamsala : music in the lives of Tibetan refugees in north India /." Digital version accessible at:, 1998. http://wwwlib.umi.com/cr/utexas/main.
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Repo, Joona. "The Buddhist architecture of the Tibetan diaspora in India." Thesis, SOAS, University of London, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.551092.
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Calkowski, Marcia. "Power, charisma, and ritual curing in a Tibetan community in India." Thesis, University of British Columbia, 1985. http://hdl.handle.net/2429/27033.
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This dissertation is concerned with the ways in which Tibetans living in Dharmsala, Northern India, react to events such as illness, personal distress, and misfortune, when they perceive such events as disturbances to a given social and moral order and as evidence of "spirit attack". To re-establish the order, the context moves/widens from a concern with an afflicted individual to include more general political issues and finally focuses on the legitimation of authority.
Dharmsala Tibetans live in a hierarchical society and subscribe to a hierarchical cosmos. The ideology places responsibility upon humans for aligning this hierarchy and prescribes the legitimate means by which the hierarchy may be ascended. Two efficient causes of illnesses result in spirit attack: (1) the first attributes spirit attack to human violation of hierarchical tenets; (2) the second, to the illegitimate status ambitions of evil spirits. The logic of the ritual cure addresses the resolution of status ambiguities.
Successful ritual cures are appreciated in terms of two idioms denoting two aspects of charismatic authority. When the spirit attack results from human violation of hierarchical tenets, the patient's cure is contingent upon his or her unsystematically acquired power (rlung-rta). When the second efficient cause obtains and evil spirits are responsible for the attack, the patient's cure depends upon the outcome of a duel between an exorcist and the spirit(s), and the successful cure is described in terms of systematically acquired
power (dbang).
These idioms serve not only to legitimate status in Tibetan society, but also to rationalize hierarchical ascent. In addition to ritual curing, the idioms are employed in assessing the outcomes of events such as sports, gambling, and weather-making. Where the idioms overlap moral ambiguities emerge. The two idioms are discernible in much of Tibetan history where they focus upon the legitimation of succession to charismatic office. The idiom of unsystematically acquired power appears to predominate in the present refugee context.Arts, Faculty of
Sociology, Department of
Graduate
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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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Graf, Alexander [Verfasser], and Birgit [Akademischer Betreuer] Kellner. "Tibetan Grammar: Si tu Paṇchen and the Tibetan adoption of linguistic knowledge from India / Alexander Graf ; Betreuer: Birgit Kellner." Heidelberg : Universitätsbibliothek Heidelberg, 2019. http://d-nb.info/1191760499/34.
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Palkyi, Tenzin. "ANALYZING EDUCATIONAL ATTAINMENTS AND OCCUPATIONAL OUTCOMES OF TIBETAN REFUGEES LIVING IN INDIA." UKnowledge, 2011. http://uknowledge.uky.edu/gradschool_theses/121.
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Opportunities of mass education are a relatively new phenomenon in the Tibetan community. Following the incidents of 1959, the Dalai Lama and thousands of Tibetans fled into India. Mass education was implemented and sustained within the Tibetan community for the first time. The goal of this exploratory research is to study the impact of mass education on the first generations of Tibetans who experienced it in exile. This study analyzes the gendered pattern in subjects students choose to pursue, their educational attainment and the kinds of jobs they assume after graduation. The study presents a quantitative analysis of data spanning twenty years, which was collected by the head office of Tibetan Children’s Village schools based in India. This study finds that gender is a significant predictor of whether one pursued higher studies, and also of what kinds of jobs people get. The results indicate that females have lower educational performance, attainment and occupational scores than males within the Tibetan community. This study also points to a change in gender relations within the Tibetan community after migrating into India.
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Barnes, Britany Anne. "Educational Services for Tibetan Students with Disabilities in India: A Case Study." BYU ScholarsArchive, 2013. https://scholarsarchive.byu.edu/etd/4040.
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This case study describes services for students with disabilities at Karuna Home in Bylakuppe, Karnataka, India. Karuna Home is a residential rehabilitation center for students with cognitive or physical disabilities whose parents are Tibetan refugees. The study triangulated data from interviews, observations, and school documents to describe educational policies and procedures, and cultural attitudes toward disability. Results show that the Karuna Home program is undergirded by Buddhist thought and theology regarding care and concern for those in difficult circumstances. The school serves students with a range of mild to severe disabilities and is fully staffed, but teachers and other service providers generally lack training in assessment, curriculum, and instruction for students with disabilities. The most pressing needs were administrators' and teachers' lack of understanding about how to create data-based learning and behavioral objectives to meet students' individual needs, and how to monitor student progress.
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Byłów-Antkowiak, Katarzyna. "'Others before self' : Tibetan pedagogy and childrearing in a Tibetan children's village in the Indian Himalaya." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/11352.
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This anthropological study examines ontogeny of ideas about self and others and approaches human capacity for intersubjectivity as emergent in the course of life, by looking at how it is shaped through mediation of the world by others and by processes at the group level. The empirical focus is the ecology of concepts used by Tibetan children and adults in their daily life in a Tibetan residential school in India, where people's conduct and children's upbringing and schooling are informed by the Tibetan and Buddhist models and theories of self, mind, learning, causation and history. The aim of this study is to identify - through a close ethnographic description and analysis - the core aspects of learning as conceptualized and lived experience within contemporary Tibetan Buddhist education system, derived from one of the oldest wisdom traditions in the world and crystallizing within a modern nation-state Asia. Tibetan Children's Villages (TCV) was one of the first Tibetan school networks aiming to provide formal lay education for children that sprang up in exile following the fourteenth Dalai Lama's flight to India in 1959. Chapter 1 outlines the theoretical and methodological aspects of the study and sets forth the research agenda that shaped the study design and kinds of engagement that were possible with the study participants and the field. A short description of the geographical and climate conditions in the field site is complemented by a snapshot of the social topography of the direct neighbourhood of the school, where fieldwork was conducted over 11 months (February – December) in 2013 and 3 months (June – September) in 2014. A brief review of debates and sources from different bodies of anthropological literature bearing on the ethnographic material has been added to clarify the orientation of the analysis and the research findings. Chapter 2 explores the phenomenon of Tibetan lay education in exile and the concept of education that developed as a result of a shift from monastic centres of learning towards contemporary Tibetan lay schools in India. Through an ethnographic exploration of the theoretical model of learning and pedagogical devices such as Tibetan debate, the chapter shows the mind as the locus of schooling practices. It also demonstrates how, through daily ritual practices and debate, this becomes a lived experience in a contemporary Tibetan school in the Indian Himalaya. The chapter discusses ethnographic categories of mind, mind stream and mental karmic imprints, based on interviews focusing on the Tibetan policy document detailing education strategy and goals. These are shown to be informed by Tibetan Buddhist theory of learning and an understanding of the inner subjective experience as the source of knowing. To contextualize the understanding of mind in a contemporary Tibetan school in India, the chapter provides an ethnographic description and analysis of the Tibetan dialectical debate (riglam) classes in TCV. Riglam is an ancient debating tradition developed in India and preserved and further developed in Tibet and Tibetan monasteries and now also in schools in exile. Chapter 3 is an exploration of the ethnographic category of ‘history' in the school. ‘History' is shown to emerge out of the continuum of time – the un-tensed present. Drawing on the notion of the mind imprints, patterning and habituation, and the imagery of the seed, coming ‘alive' and bearing fruit in the right circumstances, the chapter describes how the making of ‘history' is inscribed in the bodies of TCV inhabitants through daily bodily practices - bodily discipline, or conduct (chöpa). Chapter 4 focuses on TCV as a place and on the embeddedness of TCV within other places. Through the discussion of the use of space and space-enabled operations, such as e.g. spatio-temporally co-located sport games, the chapter outlines conceptualisation of a TCV-place as expressed through the idioms of ‘floating' and ‘going out of bounds'. This also leads to a discussion of transgressions involving the use of electronic devices, tattoos and hairstyles, leaving school, and the discourse and practices around the concept of ‘pure Tibetans'. The ethnographic material highlighting an ontogenesis of space opens the way to discuss the embodied practice of interdependence among TCV inhabitants, the practice that challenges the usefulness of analytical categories of ‘inside' and ‘outside' for an anthropological analysis of the experience of growing up and living in TCV. Chapters 5 and 6 look closely at the idea of others being essential in the ontogenesis of beings. Chapter 5 is based on examples of teasing and games that involve directing attention of infants and children to other people, and bringing other people's ‘gaze' (seeing you) to bear on the decisions made for self. In this way it draws an outline of a particular kind of pedagogic effort directed at infants and toddlers, and traces this pedagogy in other, later stages of the schooling experience in TCV. Chapter 6 focuses specifically on grammatical constructions that seemed to be salient in the interactions between TCV inhabitants (adults and children). These included: 1) addresseebound verb use, and, specifically, I-for-you inversion in questions; 2) the use of honorific forms for others (multiplicity and gradation of terms) and its proscription for self-referential statements; 3) evidentiality markers denoting direct or indirect experience and the salience of personal connection to the subject/object/action. Such ethnographic exploration of the perspective inversion in everyday language use and everyday interactions leads to the review of some tacit assumptions about the ‘subject' in subjectivity and intersubjectivity used as heuristic devices. The chapter also explores the utility, feasibility and implications of including the dialogical dimension of being in the anthropological inquiry. The conclusion of the thesis focuses on the question of intersubjectivity not as given, but as ‘teased out' and formed through practices involving both the constitution of self and the simultaneous and inevitable constitution of others. It also posits the necessity of ethnographic exploration of different practices that might be involved in bringing forth intersubjectivity, and questions about the resulting ‘intersubjectivities'. Discussion of different aspects of the experience of living and growing up in a TCV campus developed in the previous chapters, i.e. the theory of learning and understanding of “mind”, inner subjective experience and karmic imprints; discipline and temporal frameworks predicated on the ideas of karmic causation; dependent arising; training of awareness, attention and ethical judgement and the ideas of self, leads to a particular reading of the TCV slogan “Others Before Self”. The analysis, which starts with an exploration of the ideology of education expressed through a policy document building upon particular Buddhist premises, is thus brought full circle, with lived Buddhist experience animating the ubiquitous TCV formula for a human being.
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McClure, Faith M. ""At the Still Point of the Turning World"." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/art_design_theses/82.
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The history of landscape painting in the West has dictated and reiterated a phenomenological point-of-view derived from the Cartesian coordinate plane system. After having journeyed to northern India for eight months, I became influenced by other pictorial conceptions of space, namely the radial cosmological mandalas of Tibetan Buddhism and yantras of Hinduism. Unable to fully eliminate the coordinate plane system from the recess of my mind, I embarked upon a creative journey through consciousness in which my own studio practice provided the means to construct a new orientation, not only in terms of the perceivable, external world, but within the realm of my own embodied mind.
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van, der Valk Jan M. A. "Alternative pharmaceuticals : the technoscientific becomings of Tibetan medicines in-between India and Switzerland." Thesis, University of Kent, 2017. https://kar.kent.ac.uk/61867/.
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This doctoral dissertation forges and explores connections, flows and frictions between two seemingly unrelated manufacturers of Tibetan medicines: Men-Tsee-Khang, the Tibetan Medical and Astrological Institute in Dharamsala (Himachal Pradesh, India), and PADMA AG in Wetzikon (Zürich, Switzerland). Adopting a translocal, multispecies approach by positioning plant-medicines as the central actors in this ethnography, I trace how four plants - aru, ruta, tserngön and bongnak - become part of medicine in and between these two establishments of Sowa Rigpa of similar age and output volume, situated in highly diverse contexts at a stereotypical 'periphery' and 'core' of Western technoscience respectively. Inspired by Science and Technology Studies and by Pordié and Gaudillière's (2014a) 'reformulation regime' of industrial Ayurvedic proprietary products, I analyse the on-going material, technoscientific, and regulatory reformulations of Tibetan materia medica as they are actualised in contemporary recipes based on classical texts. In this thesis, I describe how both PADMA and Men-Tsee-Khang refer to Tibetan medical texts yet also rely on botanical taxonomy for plant identification. Both face the uncertainties of sourcing raw materials in bulk from growers and traders on the Indian market, skilfully mass-produce pills by means of machines for grinding, mixing, sieving and packaging, and depend on in-house laboratory analyses and each-other's expertise in the construction of hybrid 'qualities'. They are also forced to interact with technomedical conceptions of drug safety and toxicity, and with European medicine and food registration legislation to varying degrees. I argue that in performing this series of technoscientific reformulations, Tibetan medicines are becoming 'alternative pharmaceuticals': liminal, paradoxical yet politically subversive things oscillating betwixt and between tradition and modernity, orthodoxy and innovation, East and West. Men-Tsee-Khang and PADMA could thus be interpreted as two possible instantiations of a quasi-industrial techno-Sowa Rigpa, but only if one distinguishes 'Big' from 'Small Alternative' Pharma, and never without leaving crucial contradictions and identity politics behind.
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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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Huang, Wentao, Peter C. Lippert, Michael J. Jackson, Mark J. Dekkers, Yang Zhang, Juan Li, Zhaojie Guo, Paul Kapp, and Hinsbergen Douwe J. J. van. "Remagnetization of the Paleogene Tibetan Himalayan carbonate rocks in the Gamba area: Implications for reconstructing the lower plate in the India-Asia collision." AMER GEOPHYSICAL UNION, 2017. http://hdl.handle.net/10150/623053.
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The characteristic remanent magnetization (ChRM) isolated from Paleogene carbonate rocks of the Zongpu Formation in Gamba (28.3 degrees N, 88.5 degrees(E) of southern Tibet has previously been interpreted to be primary. These data are pertinent for estimating the width of Greater India and dating the initiation of India-Asia collision. We have reanalyzed the published ChRM directions and completed thorough rock magnetic tests and petrographic observations on specimens collected throughout the previously investigated sections. Negative nonparametric fold tests demonstrate that the ChRM has a synfolding or postfolding origin. Rock magnetic analyses reveal that the dominant magnetic carrier is magnetite. "Wasp-waisted" hysteresis loops, suppressed Verwey transitions, high frequency-dependent in-phase magnetic susceptibility, and evidence that > 70% of the ferrimagnetic material is superparamagnetic at room temperature are consistent with the rock-magnetic fingerprint of remagnetized carbonate rocks. Scanning electron microscopy observations and energy-dispersive X-ray spectrometry analysis confirm that magnetite grains are authigenic. In summary, the carbonate rocks of the Zongpu Formation in Gamba have been chemically remagnetized. Thus, the early Paleogene latitude of the Tibetan Himalaya and size of Greater India have yet to be determined and the initiation of collision cannot yet be precisely dated by paleomagnetism. If collision began at 59 +/- 1 Ma at similar to 19 degrees N, as suggested by sedimentary records and paleomagnetic data from the Lhasa terrane, then a huge Greater India, as large as similar to 3500-3800 km, is required in the early Paleogene. This size, in sharp contrast to the few hundred kilometers estimated for the Early Cretaceous, implies an ever greater need for extension within Greater India during the Cretaceous.
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Galli, Lucia Maria Sara. "The accidental pilgrimage of a rich beggar : the account of tshong dpon Kha stag 'Dzam yag's travels through Tibet, Nepal, and India (1944-1956)." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:28e5ea72-794c-443e-b626-651a71a0974a.
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The Tibetan literary corpus offers a wide array of (auto)biographical accounts; Tibetans have been recollecting - and narrating - life stories in earnest since the "later diffusion" (Tib. phyi dar) of Buddhism in the 11th century. The hybrid essence of life writing, suspended between fact and fiction, finds a perfect expression in the text at the core of the present dissertation, i.e. the journal (Tib. nyin deb) of a 20th century Khams pa trader, Kha stag 'Dzam yag. The text records the events, travels, and impressions experienced by the author between 1944 and 1956; structured like a diary, this autodiegetic text, originally written in a scroll-paper format, was later edited and finally published in India in 1997. Two different heuristic devices, i.e. narratology and socio-economic analysis, are used in the present dissertation to analyse the structure and content of the nyin deb, as well as the author's idiosyncrasies emerging from the process of narrativisation. Whereas the narratological approach allows the identification of the interplay of memory, self, and culture in the socio-historical context of mid-20th century Tibet, the socio-economic analysis reflects on the nyin deb as a form of social history rather than personal narrative. The identification of "true", historical facts confirms the author's claims to factuality, thus providing unique information and insight regarding the political and economic role of Khams pa traders in 1940s-1950s Tibet, as well as the development of new pilgrimage rituals and the emergence of forms of "spiritual tourism" in modern India.
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Cantwell, Catherine Mary. "An ethnographic account of the religious practice in a Tibetan Buddhist refugee monastery in northern India." Thesis, University of Kent, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.236261.
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Butcher, Andrea. "Keeping the faith : an investigation into the ways that Tibetan Buddhist ethics and practice inform and direct development activity in Ladakh, North-West India." Thesis, University of Aberdeen, 2013. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=201853.
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The thesis examines the encounter between the normative ideology of sustainable development on the one hand, and Buddhist Ladakh’s older ceremonial landscape on the other, whereby the reproduction of material and religious life is managed with the assistance of enlightened monastic rulers, transcendental Buddhist protector deities, sacred technology, and supernatural beings inhabiting the landscape. It narrates the religious historical discourse of a decline into an “era of demerit”, evidenced through aspects of economic and technological transformation, increasing climate instability, and the threat of conflict along the disputed national borders with Pakistan and China. It examines also the participation of supernatural beings in the political landscape; as guardians of religious law, governors of weather, and landlords of the soil and water, supernatural beings can dictate the delivery of development by punishing transgressions that upset the moral order or pollute their abodes. This was profoundly experienced when Ladakh’s settlements were devastated by a cloud burst and flooding previously unwitnessed, and expressed locally as a sign of religious demerit and supernatural retribution for ritually and morally unchecked social transformation. When this occurs, ritual intervention from monastic specialists is required to restore order. The thesis is thus an account of two distinct approaches to history operating in the same social and political landscape: an objective, evidential account of history in which progress is determined by the existence of a rationally-organised modern economy and bureaucratic structures of governance; and a mythical historical narrative of progress and decline, requiring ceremonial offering and ritual intervention to maintain blessing and prevent religious decline. It examines how the two approaches to history and governance combine to produce a locally-contextualised modern identity in which the discourses and technologies of modern government are utilised to ensure that the Tibetan Buddhist teachings, and their attendant ceremonies, remain relevant in the contemporary era.
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Bernabei, Matilde. "Born on tongue, education, identity and agency of Tibetan youth in the Indian diaspora." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/MQ61532.pdf.
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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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Malhotra, Sanjeev. "The architectural manifestation of Tibetan Buddhist religious principles : a case study of the monastery complex at Dharamshala, India." Kansas State University, 1992. http://hdl.handle.net/2097/36107.
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Clay, Gemma. "Purity, embodiment and the immaterial body : an exploration of Buddhism at a Tibetan monastery in Karnataka, South India." Thesis, Brunel University, 2016. http://bura.brunel.ac.uk/handle/2438/12911.
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This thesis examines the ritual worship within a monastery from the Dzogchen lineage of Tibetan Buddhism situated in Karnataka, South India. During the Cultural Revolution in Tibet, many monasteries were destroyed and the monks fled to re-establish their religious practices in exile in India. As a result, Tibetan Buddhism now has a much wider international participation group. My research looks specifically at the Dzogchen Buddhist doctrinal understanding of purity and its embodiment in the trikaya; the three pure bodies. I consider the rituals practised in the pursuit of the trikaya, and the associated social processes that are thought to enable the embodiment of purity. I explore folk notions of purity and how they shape bodily experience for the multi-national community that congregate together at the monastery. Practitioners of Dzogchen Buddhism believe that the embodiment of purity results in a dissolution of the body and leads to an “immaterial body”. The achievement of the immaterial, however, is wholly dependent on a very physical, material set of rituals. Drawing upon doctrinal and folk notions of purity, I propose a four-part analytical understanding of purity; that purity exits on a continuum, that the Dzogchen lama is both a symbolic and literally pure, that purity is able to be transmitted, and that purity is situational but dependent on the presence of the lama. I support my argument with ethnographic data from the rituals of the khatag exchange [offering of ceremonial scarves], rabnye [the sanctification of statues], and two types of embodied worship: prostrations [full length bows] and kora [circumambulation of sacred sites].
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Pullen, Alexander. "The Nature of Continental Rocks During Collisional Orogenesis and Tectonic Implications: Tibet." Diss., The University of Arizona, 2010. http://hdl.handle.net/10150/194378.
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This dissertation research addresses the tectonism of continental crust during ocean basin closure, suturing between continental landmasses, and collisional orogenesis. The new data and insights presented here were gathered through localized geologic investigations of the Tibetan Plateau of central Asia. This area of central Asia is an ideal location to study these fundamental tectonic processes because it has been the locus of numerous Tethyan ocean basins and terminal collisions between continents during Phanerozoic accretion of Gondwana-derived landmasses onto the southern margin of Eurasia. In this work, I propose, in many orogens, that high-pressure (HP) metamorphism of continental rocks may mark the early stages of the suturing process between continental landmasses rather than the culmination of suturing. This insight has been acquired from a geologic-, geochronologic-, and thermochronologic-based investigation of the HP-near ultrahigh-pressure bearing Triassic metasedimentary metamorphic belt in central Tibet. This work shows near synchronous continent-continent collisions between landmass adjacent to the Paleo-Tethys ocean prior to its final closure in Late Triassic time. In addition, this work shows that Mediterranean-style tectonics may be more widespread during accretionary tectonics than previously thought. A comparison between the distribution of the HP bearing metamorphic belt, autochthonous crystalline basement, and geophysical images of Tibet suggests that a Mesozoic tectonic feature may be controlling the structure and distribution of melt within the middle crust of the Tibetan Plateau. This concept underscores the importance of inherited tectonic frameworks on the evolution of orogenic plateaus. Work in southwest Tibet, along the India-Asia suture zone, highlights the complex behavior of continental crust during collisional orogenesis. This work identifies previously undocumented magmatism, crustal antexis, and high-grade metamorphism along the India-Asia suture. In this work I attribute these observations to the initial interactions between Indian, Asian, and subducting Neo-Tethys oceanic lithosphere.
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Williams, Sharon R. "Energy balance, health and fecundity among Bhutia women of Gangtok, Sikkim, India." Columbus, Ohio : Ohio State University, 2003. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1061295651.
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Thesis (Ph. D.)--Ohio State University, 2003.Title from first page of PDF file. Document formatted into pages; contains xvii, 200 p.; also includes graphics (some col.). Includes abstract and vita. Advisor: Douglas E. Crews, Dept. of Anthropology. Includes bibliographical references (leaves 175-186).
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Deane, Susannah. "Sowa Rigpa, spirits and biomedicine : lay Tibetan perspectives on mental illness and its healing in a medically-pluralistic context in Darjeeling, Northeast India." Thesis, Cardiff University, 2014. http://orca.cf.ac.uk/73236/.
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This thesis examines Tibetan perspectives on the causation, management and treatment of mental illness (Tib.: sems nad) within a Tibetan exile community in Darjeeling, northeast India. Based on two six-month periods of ethnographic fieldwork conducted in 2011 and 2012, it examines common cultural understandings of mental illness and healing, and how these are reflected in health-seeking behaviour. To date, research on lay Tibetan perspectives of mental illness and their impact on health-seeking behaviour has been limited, especially in relation to the concept of smyo nad (‘madness’). Following on from work by Jacobson (2000, 2002, 2007) and Millard (2007), the thesis investigates lay Tibetan perceptions of the causation and treatment of various kinds of mental disorders through the use of indepth semi-structured interviews and participant observation, comparing and contrasting Tibetan approaches to those of biomedical psychology and psychiatry and their accompanying classification systems, the American Diagnostic and Statistical Manual of Mental Disorders (DSM) and European International Classification of Disease (ICD). Four case studies of individuals labelled with different Tibetan and biomedical diagnoses related to mental health conditions are described in order to illustrate a number of key concepts in Tibetan approaches to mental illness and its healing. The research found that that a number of informants successfully combined different – sometimes opposing – explanatory frameworks and treatment approaches in response to an episode of mental illness. However, the thesis concludes that the Tibetan and biomedical categories remain difficult to correlate, due in part to their culturally-specific nature, based on significantly different underlying assumptions regarding individuals and their relationship to the environment.
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Jones, Christopher V. "The use of, and controversy surrounding, the term atman in the Indian Buddhist tathagatagarbha literature." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:4f7ce66e-6ac1-4bcd-9c98-10f5f087599e.
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The tathāgatagarbha doctrine of Mahāyāna Buddhism affirms the existence of some permanent, significant content of sentient beings that is of the same character as a Buddha. While this alone was an important innovation within Buddhist thought, some of its authors ventured further to deem this significant content an ātman: a ‘self’, in apparent contradiction to the central Buddhist teaching of the absence of self (anātman) in the constitution of all beings. The aims of this thesis are two. Firstly, to examine usage of the term ātman in the Indian tathāgatagarbha sources which develop use of this expression. This entails a close reading of relevant sources (primarily Mahāyāna sūtra literature), and attention to how this term is used in the context of each. These sources present different perspectives on the tathāgatagarbha and its designation as a self; this study aims to examine significant differences between, and similarities across, these texts and their respective doctrines. The second aim is to attempt an account of why authors of these texts ventured to designate the tathāgatagarbha with the term ātman, especially when some of our sources suggest that this innovation received some opposition, while others deem it in requirement of strong qualification, or to be simply inappropriate. It is not my objective to account for whether or not the tathāgatagarbha is or is not implicitly what we may deem ‘a self’ on the terms of Buddhist tradition; rather, I am concerned with the manner in which this expression itself was adopted, and – in light of clear difficulties raises by it – what may have motivated those authors responsible. I argue not only that we can trace the development of this designation across the tathāgatagarbha literature, but also that those authors responsible for its earliest usage adopted an attitude towards non-Buddhist discourses on the self that requires special attention. This, I believe, had its roots in an account of the Buddha and his influence that advances our understanding of one tradition of Mahāyāna Buddhology, and its ambition to affirm its superiority over other Indian religious traditions.
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Daehnhardt, Madleina. "Migration, development and social change in a 21st century North Indian hill village." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/275978.
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This dissertation analyses movements from and to a contemporary 21st century Indian multi-caste village in the Kumaun Himalayas, where movements have traditionally involved transhumance and border trade with western Tibet. With the closure of the Indo-Tibetan borders after the Indo-China war in 1962, the economy and livelihoods of the people of the region have fundamentally changed and movements now take place in the form of migration for work to the plains of India, both in the private sector and in government services. The dissertation is based on an ethnographic village study and explores all contemporary forms of movement visible in the village: out-migration; return-migration; and in-migration. It examines how these different types of movement tie in with the changing socio-economic lives of the villagers. This explorative study focuses on the patterns, causes and effects of migration on rural lives past and present, and on the multiple interrelated social changes, which are part of these migratory processes. The author uses mixed qualitative-quantitative methods, including a census survey of all 148 households, 45 semi-structured interviews, follow-up in-depth interviews, and innovative methods such as arts-based visual methods. The framework applied is interdisciplinary and multi-theoretical and contributes to the existing empirical body of literature on migration, development and change. The author chooses to employ the framework of the rural left behind when examining the lives of the wives and elderly parents of migrants. However, she argues that those in the village who are in the truest sense ‘left behind’ are not the family members of migrants, but the unemployed men who lack the capabilities to migrate for work and who reside in the village without any gainful economic activity. The thesis structure includes eight chapters in addition to the introduction and conclusion. Chapter 1 reviews the relevant literature on migration and development and is followed by the methodology chapter (chapter 2), a village background chapter (chapter 3) and a chapter covering the historical context (chapter 4). The structure of the main analysis (chapters 5-8) is along the lines of patterns and reasons for out-migration (chapter 6), out-migration types and their impact (chapter 6), return migration types, reasons and impact (chapter 7) and in-migration types, reasons and impact (chapter 8). Each analysis chapter ends with brief conclusions; these are expanded in the final conclusions (chapter 9).
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Hernandez, Rodrigo, and Andréas Andersson. "Global spirituality - local development." Thesis, Malmö högskola, Fakulteten för lärande och samhälle (LS), 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-27836.
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The purpose of this study was to examine the dynamics between spirituality and development. The point of departure for the study took place in Rishikesh and Dharamsala, in India. Our main object was to examine the role of the Divine Life Society (DLS), in Rishikesh and the Tibetan government in exile, in Dharamsala, in terms of local development. To achieve a solid platform regarding the theoretical framework, relevant studies were made in Hinduism and Buddhism. The study shows that there is a connection between religion and development. Nevertheless, this connection is not unequivocal, hence, in comparison, the results shows differences between the two objects studied. The conclusion of this study is that although there is a connection between spirituality and local development, spirituality in itself doesn’t mean development.
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Chi, Bao-Ju, and 紀寶如. "An Individuation Process of Exiled Tibetans in India." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/57593210941780853274.
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碩士南華大學
生死學系碩士班
104
The purpose of this study is to understand Tibetans’ situations and the context of their experiences in India’s society through their life stories living in exile in India, along with the individuation process of their inner spirit transformations. The source of this thesis is from the narration collected from four study participants,analyzing through the research methods using a Narrative approach,“entirety-content”, concluding five phases of individualization process of exiled Tibetans in India, which are calling→suffering→settle down→release→return. They are as follows: The first phase of exile starts with “a calling”. The calling is the motivation to leave Tibet and is driven by religious and democratic forces that result in pilgrimage. The second phase is the actual journey that brings on all kinds of “human suffering” experiences. These experiences include physical pain and hardships of themost extreme imaginable, non-acclimatization to India, loss of their homeland, employment difficulties, separation from close family members and friends, the disadvantaged situations of refugees’ status, homesick but can’t return home, and the sense of being out of place, of not belonging -torn between two places. The exiles run into all kinds of crisis, distress and loss that initiate the study participants’ process of individualization who begin a long inward journey of self-integration.The third phase is in which the exiles settle into a new life. During the third phase in exile, the Tibetans develop ways to adapt to the environment. The placement agencies provide the first line of protection measures. Tibetans form together to create family-likemutual-help networks. Language studies and Internet learning help to expand their geographic and societalcircles. Accepting exile as a fact of life along with their shared faith in Buddha Dharma. All these help the Tibetans face a new life.The fourth phase is one which the Tibetans construct personal meanings for their own exile in order to “release” their exile distress. They all choose to maintain their ethnical identity as Tibetan people and represent Tibetan people’s spiritual values for the purpose of embodying the nobility of exile. Among individual experiences, there are those that acknowledge self-worth through learning achievements while others choose to contribute towards Tibetan society through documentation of their time in exile in writing. Some meet life partners in India and some whole heartedly guard the family, become the backbone of the family. Lastly, the fifth phase is in which life “goes back” towards “Self” through exile and brings about spiritual growth. Suffering motivates the self-seeking for the being. Through inner awakening, reintegration and retransformation, what they exhibit is a return to their religious roots, the courage in life stimulated by difficult situations, to depart from mainstream standards and search for the values of self-recognition, to navigate near impossible border challenges and cherish life more, to return to intrinsic nature leading a simple life, consecutive torments arouse merciful benevolence and more harmonious relationships.
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MacPherson, Sonia. "A path of learning : Indo-Tibetan Buddhism as education." Thesis, 2000. http://hdl.handle.net/2429/10810.
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This study chronicles a non-modern pedagogical tradition, Indo-Tibetan
(Gelugpa) Buddhist education, as it negotiates a modern, global context in exile in
India. As an enlightenment tradition, Buddhism emphasizes investigative inquiry
over scriptural orthodoxy and belief, making it compatible with some aspects of
modern, secular culture. This is a study of the relationship between these two
educational cultures within one educational institution—Dolma Ling Nunnery and
Institute of Dialectics in the Indian Himalayas. The text itself is arranged in the form
of a mandala, which is divided into five sections or stages of learning: intention, path,
inference, experience, and realization.
The intention section highlights the value of cultural and educational diversity,
and includes a brief synopsis of Indo-Tibetan Buddhist educational history. The path
section describes specific Buddhist approaches to ethnography and social research.
The inference chapter is the empirical (ethnographic) component of the study, and
considers the practice of dialectical debate as a case of what Wittgenstein called a
"language game." This chapter includes photographic documentation and the text of
a public (Western-style) debate held at Dolma Ling on the subject of the merits of
their traditional debate system. The experience chapter considers the unique role of
direct perception (experience) in Buddhism, and how it can be educated through
combined meditational and testimonial practices.
The author explores the tendency to segregate experiential from rational paths,
especially when liminal experiences of suffering, bliss, and death are involved. She
concludes that such experiences strain our powers of reason and, in some cases,
representation, resulting in a tendency to marginalize such experiences within formal,
rational education systems and their knowledge bases. Narrative, poetic, and direct
experiential methods of meditation are better suited to deal with these subjects. The
"realization" chapter discusses conceptions of realization, praxis and embodiment,
that is, rational inferences translated into direct experience and action, as of particular
relevance to educators. In the Buddhist view, such realizations are the desired end of
all inquiry. This end is accomplished through creative and direct "conversations"
(testimonies, dialogues) between reason and direct experience on the path of learning.
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Teng, Hsiang-I., and 鄧湘漪. "Marginal Identity and Diasporic Sentiment among the Tibetan-in-Exile in India." Thesis, 2014. http://ndltd.ncl.edu.tw/handle/h4x3h2.
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博士國立東華大學
族群關係與文化學系
102
The dissertation is an ethnographic account drawing the Tibetan-in-Exile on their marginal identity and entangled sentiments over half a century since 1959 when the 14th Dalai Lama established the settlements in India. As the prior and yet authentic culture system was about to be mobilized, the Tibetan people since then has built a shifted homeland in India and started their routine life. The exile lifestyle in India in a way has served as a special channel for the Tibetan escaping from China to the West, which caused a dramatic reroute for them in endeavoring to adapt the external living environment and to comfort the internal demand, as for their identity. It conclusively contains a three-fold meaning to the identity of the Tibetan-in-Exile: Firstly, the Tibetan cultural identify was crucially marginalized from China’s political domination. Secondly, as the people left China for India, the Tibetan-in-Exile unavoidably lose their political identity as becoming a refugee, which in turn provided a reflexive opportunity to appreciate the authenticity of their own culture, thereby reshaping the political idea of nationalism. Finally, the obtainment of the Western citizenship helped the Tibetan people accomplish both political and cultural validity while they returned to homeland with “hyphened identity” understood as Tibetan-American or Tibetan-Swiss. However, the economic obscurity or ambiguity remained, relying on Chinese global market, which revealed an unpredictable destiny toward their future. Based on the fieldwork in the Tibetan settlements in India, this dissertation intends to depict identity conflicts and diasporal contradictions among the Tibetan-in-Exile.
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Corrigan, Sean. "Beyond provision : a comparative analysis of two long-term refugee education systems (India, Lebanon)." 2005. http://link.library.utoronto.ca/eir/EIRdetail.cfm?Resources__ID=362480&T=F.
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Wu, Yen-Ching, and 吳彥慶. "The experience of hypertension intervention in Tibetan monasteries, Lugsun Samdupling settlement, Southern India." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/06132140782433386805.
Full textAbstract:
碩士國立陽明大學
公共衛生研究所
93
In March of 1959, China occupied Tibet. Dalai Lama, the spiritual and political leader of Tibet, led 80,000 Tibetans to India and Nepal where they remain as refugees. Up to now, there are 46 Tibet settlements located in India, Nepal, and Bhutan. According to the Tibetan Voluntary Health Association Annual Report for the Year 2003-2004, hypertension is one of five major leading causes of death in Tibetan Settlements in India. The target population in this thesis are monks living in Lugsun Samdupling Settlement, Bylakuppe, Southern India. This thesis records the problems in identifying and intervening a public health issue, i.e., hypertension. From the door-to-door household survey during October and November, 2004, the prevalence of hypertension (over 140/90mmHg) was 56%. And 51% monks were overweight (BMI > 27). A small scale household survey was conducted among monasteries by random sampling. A total of 209 monks over age 30 participated. We found that age and BMI were significant factors of hypertension. Intervention projects designed by applying the PRECEDE-PROCEED model included a focus on public health approaches through policy involvement for salt reduction; health promotion for health awareness such as pasting warning posters and notes at major restaurants, health education to community health workers, case management for high-risk patients, and screening programs which set up sphygmomanometer stations in public areas to increase the accessibility of blood pressure self-measurement. By using the personal interviews and questionnaires we evaluated process and then modified intervention projects. Through intervention projects, we increased the awareness of hypertension among this community, especially community health workers in monasteries. Furthermore, we were able to reduce the salt use in restaurants inside and around the monasteries. A longer-term evaluation is necessary to examine the effect of our intervention program.
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McCandless, Matthew Michael. "Community involvement in the development of small hydro in Uttaranchal, India." 2007. http://hdl.handle.net/1993/328.
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The purpose of this research was to determine the potential capacity for improved participation through community-based approaches to small hydroelectric development in the Indian Himalayas. The objectives of the research were: (1) to establish the current roles of the civic, public and private sectors in small hydro development; (2) to examine the potential for learning through participation during the development of small hydro projects; (3) to determine the potential for using community-based environmental assessment in future projects; (4) to investigate the benefits of community-driven small hydro development, and (5) to determine the implications of the findings for environmental policy and decision-making. Data were gathered using Participatory Rural Appraisal methods including semi-structured interviews, transect walks, and landscape analysis.
There were five case study projects (Niti, Bampa, Jumma, Malari and Bamini/Badrinath), each in the Indo-Tibetan border region of the Indian Himalayas. The plants are all run of river, and range in capacity from 25 kW to 1.2 MW. Four of the villages had no electricity prior to the development of the small-hydro plants, while one had a prior connection to the state electrical grid (Bamini/Badrinath). The villages are inhabited by Bhotia tribespeople, and are occupied only during the summer growing season. The residents travel to lower altitude villages for the winter months.
The most successful project examined, in the village of Malari, was one where community development and energy needs were considered simultaneously, and where the local community was highly involved in planning, construction and operation. The less successful projects were those where community involvement and development, sound planning, and detailed geographic information about the site were lacking in their development and operation; such as was observed in the village of Jumma, where the plant never began operations because it was damaged by an avalanche prior to its inauguration.
PLEASE NOTE: As of January 2007 the State of Uttaranchal was renamed Uttarakhand. The change is not reflected in this thesis.May 2007
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Wu, Tsung-Han, and 吳宗翰. "Civilizational China vs. Local China --The Implications of the Tibetan Studies in India and Australia." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/94443728732115408329.
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碩士國立臺灣大學
政治學研究所
99
This dissertation aims to research the ‘image of China’ from Indian and Australian studies viz-á-viz the Tibet issue. This dissertation is based on historical analysis and qualitative interviews, and focuses on the following subjects: firstly, analysing the Tibet issue research and ‘image of China’ in Indian and Australian literatures; secondly, comparing and explaining the similiarities and differences; and thirdly, understanding the interrelations between the China Studies and Tibet Issue Studies of the two countries. Overall, we can panoramically examine how India and Australia consider Tibet and China. What the author found was that Indian academia perceives Tibet as an individual subject like China and India, wheres Australian academia regards Tibet as a local subject in China. Furthermore, there are three ‘images of China’ from Indian scholars: the perspectives of international system, of civilizational politics, and of interrelational context. There are also ‘three images of China’ from Australian scholars: regarding China as a commonwealth, examining the relations between the Chinese state and ethnicities, and focusing on the local characteristics. The reasons can be concluded that the geological distance from Tibet and China, bilateral contacts with them in history and self-development experience of India and Australia. All in all, the inspirations can be brought to the Sinology from Indian and Australian on Tibet issue studies. India mainly held as ‘See China through Tibet’ as she forms the perception toward China by its history experience. Australia regards China as a state of multiple entities and she ‘Sees China in Tibet’.
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WEI, AN-YI, and 魏安沂. "Diaspora and Identity Politics of the Exiled Tibetan in India - A Case Study of Dharamsala." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/6p74yy.
Full textAbstract:
碩士國立中正大學
戰略暨國際事務研究所
104
This paper focuses on analyzing the self-identity of the Tibetans in exile and how do their self-identities influence the development of identity politics. The paper starts with a review of the relevant literatures about the theories of diaspora and identity politics. Next, the paper provides the historical context and the current situation of Tibet in exile. Finally, based on my experience of the field research and interviews with a number of Tibetans in Dharamsala, the paper presents the daily life of Tibetan diaspora and analyzes the connection between the self-identity of the Tibetan in exile and their participation of political activities. “Diaspora” means a group of people forced to leave their home for certain reasons and lead their lives in different places over a long period of time. But they long to return home and keep the collective memory and unique identity toward their home. The question “who am I?” is the core of “Identity politics.” Individuals or groups often pursue a goal of achieving self-identity by taking part in political activities. There are some clear-cut differences regarding each personal background and life experience in the community of Tibet diaspora which are embedded in Indian society. In contrast with Tibetans who were born outside Tibet, it's easier for Tibetans who escaped to India from Tibet in terms of defining their own identity. In general, Tibetans in exile establish self-identity by differentiating others from themselves in diaspora. And they have a hand in political activities on the basis of self-identity. Besides, getting involved in political activities is also a way to strengthen self-identity.
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"Late Cenozoic-recent tectonics of the southwestern margin of the Tibetan Plateau, Ladakh, northwest India." Doctoral diss., 2014. http://hdl.handle.net/2286/R.I.24976.
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abstract: The Himalayan orogenic system is one of the youngest and most spectacular examples of a continent-continent collision on earth. Although the collision zone has been the subject of extensive research, fundamental questions remain concerning the architecture and evolution of the orogen. Of particular interest are the structures surrounding the 5 km high Tibetan Plateau, as these features record both the collisional and post-collisional evolution of the orogen. In this study we examine structures along the southwestern margin of the Tibetan Plateau, including the Karakoram (KFS) and Longmu Co (LCF) faults, and the Ladakh, Pangong and Karakoram Ranges. New low-temperature thermochronology data collected from across the Ladakh, Pangong and Karakoram Ranges improved the spatial resolution of exhumation patterns adjacent to the edge of the plateau. These data show a southwest to northeast decrease in cooling ages, which is the trailing end of a wave of decreased exhumation related to changes in the overall amount of north-south shortening accommodated across the region. We also posit that north-south shortening is responsible for the orientation of the LCF in India. Previously, the southern end of the LCF was unmapped. We used ASTER remotely sensed images to create a comprehensive lithologic map of the region, which allowed us to map the LCF into India. This mapping shows that this fault has been rotated into parallelism with the Karakoram fault system as a result of N-S shortening and dextral shear on the KFS. Additionally, the orientation and sense of motion along these two systems implies that they are acting as a conjugate fault pair, allowing the eastward extrusion of the Tibet. Finally, we identify and quantify late Quaternary slip on the Tangtse strand of the KFS, which was previously believed to be inactive. Our study found that this fault strand accommodated ca. 6 mm/yr of slip over the last ca. 33-6 ka. Additionally, we speculate that slip is temporally partitioned between the two fault strands, implying that this part of the fault system is more complex than previously believed.Dissertation/Thesis
Ph.D. Geological Sciences 2014
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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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Perello, Melanie Marie. "Reconstructing Holocene Indian Summer Monsoon Variability Using High Resolution Sediments from the Southeastern Tibet." Diss., 2020. http://hdl.handle.net/1805/24797.
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Indiana University-Purdue University Indianapolis (IUPUI)The Indian summer monsoon (ISM) is the dominant hydrometeorological phenomenon that provides the majority of precipitation to southern Asia and southeastern Tibet specifically. Reliable projections of ISM rainfall are critical for water management and hinge on our understanding of the drivers of the monsoon system and how these drivers will be impacted by climate change. Because instrumental climate records are limited in space and time, natural climate archives are required to understand how the ISM varied in the past in response to changes in climatic boundary climate conditions. Lake sediments are high-resolution natural paleoclimate archive that are widely distributed across the Tibetan Plateau, making them useful for investigating long-term precipitation trends and their response to climatic boundary conditions. To investigate changes in monsoon intensity during the Holocene, three lakes were sampled along an east-west transect in southeastern Tibet: Galang Co, Nir’Pa Co, and Cuobu. Paleoclimate records from each lake were developed using isotopic (leaf wax hydrogen isotopes; δ2H), sedimentological, and geochemical proxies of precipitation and lake levels. Sediments were sampled at high temporal frequencies, with most proxies resolved at decadal scales, to capture multi-decadal to millennial-scale variability in monsoon intensity and local hydroclimate conditions. The ISM was strongest in the early Holocene as evidenced by leaf-wax n-alkane δ2H at both Cuobu and Galang Co corresponding with Cuobu’s higher lake levels and effective moisture. Monsoon intensity declined at Cuobu and Galang Co around 6 ka which corresponds to reduced riverine sediment influxes at Cuobu and deeper lake levels at Galang Co. The antiphase relationship between lake levels and monsoon intensity at Galang Co is attributed to air temperatures and effective moisture, with a warmer and drier local hydroclimate driving early Holocene low lake levels. The late Holocene ISM was more variable with wet and dry periods, as seen in the Nir’Pa Co lake level and leaf wax n-alkane δ2H record. These records demonstrate coherent drivers of synoptic and local hydroclimate that account for Holocene ISM expression across the southeastern Tibetan Plateau, indicating possible drivers of future monsoon expression under climate change.
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SHEN, YUEH-LUNG, and 沈岳龍. "Reflecting on the views of the three periods by ancient Indian Buddhist interpreters using Han and Tibetan sutras and shastras." Thesis, 2018. http://ndltd.ncl.edu.tw/handle/c3pu6e.
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碩士玄奘大學
宗教與文化學系碩士在職專班
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This study As Buddhism was introduced into China in the two Han Dynasties, Han Chinese monks and Tibetan monks gradually translated Sanskrit Buddhist cannons into Chinese. They had discovered Gautama Buddha had prophesized the coming of the three periods of true dharma (saddharma), semblance dharma (saddharma-pratirupika) and dharma decline (saddharma-vipralopa). Mentions of the prophecies can be found in the Saṃyukta-āgama, which represents Early Buddhism, as well as texts related to the Mahayana branch of Buddhism. As history progressed, the end of the Han Dynasties led to the warring era of the Three Kingdoms. Chaos and suffering continued for more than two hundred years until the end of the Sixteen Kingdoms period. The lack of peace and prosperity reminded people of the dharma decline period in Buddhist texts , as a result, people started carving Buddhist texts, building Buddhist statues and erecting pagodas in search for blessings. The suppression of Buddhism by the Northern Wei Taiwu Emperor during the Sixteen Kingdoms period further worried the people Some of them became convinced that the dharma was facing extinction. The persecution of Buddhists under Taiwu’s reign became an extremely import element to the origin of the discourse of dharma decline school of thought. As the dharma decline school of thought increasingly took hold, new Buddhist branches centering on the end of dharma emerged. Founders of these branches aimed to warn the people with the dharma decline ideas in order to save the living beings in the world. This school of dharma decline thought also led to the discovery of significant documents and relics related to the idea of the dharma decline period. The popularity of the ideology of dharma decline in China leads one to question whether it existed in ancient India. However, the only way to answer this question is to look into the texts by ancient Indian Buddhist interpreters. Furthermore, the ancient Sanskrit texts that have survived in our times are relatively rare. Fortunately, there are many Chinese translation sutras and shastras, allowing scholars to approach the question using Tibetan translations instead of the Sanskrit originals. If the Han and Tibetan translations are not enough as proofs, Buddhist texts conversed in Tibet also include a large number of literature by ancient Indian Buddhist interpreters, from these texts treasures can be uncovered. Buton Rinchen Drub was a master of Buddhism, history and literature with historical status in Tibetan Buddhism. This study uses Buton’s work on the history of Tibet Buddhism as its basis and retraces to the works of the ancient Indian Buddhist interpreters in its research. Therefore, it can help to betterunderstand how the three periods are defined and differentiated in Tibetan Buddhism.
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DVORSKÝ, Miroslav. "Ecology of alpine plants in NW Himalaya." Doctoral thesis, 2014. http://www.nusl.cz/ntk/nusl-172974.
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The westernmost spur of the Tibetan Plateau stretches to Eastern Ladakh in India. It is a region which remains poorly explored because of challenging conditions and long periods of political instability. At the same time, it is one of the highest places on earth supporting angiosperm life, which goes beyond 6000 m a.s.l. here. The whole region, due its remoteness, is practically unaffected by plant invasions and direct human activities. Thus, Ladakh represents a kind of "natural experiment", providing very long gradient of elevation suitable for comparative functional ecology as well as for testing various hypotheses concerning limitations of vascular plants. Arid climate and extreme elevations are the common factors. Our team pursued the goal of systematic botanical and ecological exploration of Ladakh, started by late Leoš Klimeš. This thesis provides insight into the main vegetation types, clonality in plants, plant-plant interactions and soil phototroph communities.