Relevant bibliographies by topics / Tibetans Refugees

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Tibetans Refugees'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Tibetans Refugees"

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Frilund, Rebecca. "Tibetan Refugee Journeys: Representations of Escape and Transit." Refugee Survey Quarterly 38, no. 3 (July 30, 2019): 290–313. http://dx.doi.org/10.1093/rsq/hdz007.

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Abstract This ethnographic study contributes to the scholarly call to increase studies on refugee journeys. It explores Tibetan journeys via Nepal to India and provides a novel case study about the Tibetan refugees who commonly cross the Himalayas at least partly on foot without passports and head to the Tibetan Reception Centre in Kathmandu, Nepal, from where they are assisted to India. Conceptually, the study argues that combining the studies of refugee journeys and transit migration increases understanding of the (Tibetan) refugee journeys. The findings reveal that the risky journey has a remarkable meaning both for those Tibetans who have done the journey and collectively for the diaspora Tibetans in India. As Tibetans, like refugees in general are still often victimised and their subjectivities overlooked, the study also contributes to a fuller understanding of the Tibetan refugee agency through the journey narratives of the interviewees of this study.
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Shahi, Neelam. "Livelihood Patterns of the Tibetan Refugees in Kathmandu." KMC Research Journal 2, no. 2 (December 31, 2018): 71–94. http://dx.doi.org/10.3126/kmcrj.v2i2.29951.

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This Study entitled as “Livelihood Pattern of the Tibetan Refugees in Nepal” (A Case Study of the Samdupling in Jawalakhel and Khampa Refugee Camp in Boudha- Jorpati) aims to discover the livelihood patterns of Tibetan refugees residing in the Samdupling camp in Jawalakhel and Khampa Refugee’s Camp in Boudha-Jorpati. The paper intends to examine the problems confronted by Tibetan refugees residing in the Samdupling camp and Khampa Refugee’s Camp. The study itself is conducted with the objectives of describing the present socio-economic status of Tibetan refugees dwelling in aforementioned camps located inside the Kathmandu valley and Lalitpur. This write-up not only deals with different livelihood aspects of Tibetan refugees but also compares the livelihood of two camps to list out the social, economic and political problems affecting their livelihood. However, this study is mainly based on the primary information and the data which were collected using the techniques of household survey and sampling survey, along with questionnaire and interview during the several field visits to camps. The paper concludes by stating that government intervention is required to resolve the issues affecting the livelihood of Tibetan refugees. Tibetan refugees’ problems required a political yet humanitarian resolution. The government needs to decide on whether to endow the citizenship or refugee card to the refugees who have been deprived of the both, or opt for the third-party settlement. For that Tibetans refugees also need to cooperate and coordinate with the refugees department under the Ministry of the Home Affair, Government of Nepal
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PROST, AUDREY. "The Problem with ‘Rich Refugees’ Sponsorship, Capital, and the Informal Economy of Tibetan Refugees." Modern Asian Studies 40, no. 1 (February 2006): 233–53. http://dx.doi.org/10.1017/s0026749x06001983.

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This article examines issues pertaining to the growth of ‘informal’ economic exchanges and relationships of patronage in the Tibetan refugee community of Dharamsala (H-P), India. I firstly review the theoretical and methodological challenges posed by investigations of Tibetan refugee modernity, then focus on one particular form of exchange in the informal economy of exiles: rogs ram, or the sponsorship of Tibetans by foreigners. The article argues that symbolic capital comes to play a particularly important role in communities where economic capital is scarce, acting in fact as a proviso to economic capital. The highly unstable character of symbolic capital means that, for Tibetan refugees as for other communities, its conversion into economic capital is arduous and engenders a tense field of negotiations between sponsors and beneficiaries.
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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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Pulla, Venkat Rao, and Kanchan Prasad Kharel. "The Carpets and Karma: the resilient story of the Tibetan people in two settlements in India and Nepal." Space and Culture, India 1, no. 3 (March 1, 2014): 27. http://dx.doi.org/10.20896/saci.v1i3.33.

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This paper is about the Tibetan people in two settlements, mainly in Nepal and India. Tibetan ref-ugees started crossing the Himalayan range in April 1959, in the wake of the Dalai Lama’s flight into exile and landed mostly in Nepal and India. Tibetans around the world do not know their fu-ture nor do they appear unduly worried. Most of them appear resilient and hopeful to see a ‘free Tibet’ a dream closer to their hearts, someday in the future. In this paper, we delve at their deep association between their philosophy of life based on the principles of ‘karma’ and their everyday economic avocation of weaving ‘carpets’. We find that these people weave their lives around kar-ma and the carpets. Karma embodies their philosophical and spiritual outlook while carpets, mats and paintings symbolise their day-to-day struggles, enterprises to cope, survive, thrive and flour-ish. The ‘karma carpet’ symbolises their journey into the future. The Tibetans although a refugee group do not have the same rights and privileges comparable to other refugees living in the world decreed under the United Nations Conventions. In this paper, we present the socio-economic situ-ation of these refugees, their enterprise and their work ethic that makes them who they are in the Nepalese and in Indian societies. For this research, we have triangulated both desk studies and personal narratives from focus groups and interviews to present a discussion centred on the Ti-betan struggle for human rights and their entrepreneurship through the carpet industry mainly in Nepal and India.
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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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Yang, Yun-yuan. "Controversies over Tibet: China versus India,1947-49." China Quarterly 111 (September 1987): 407–20. http://dx.doi.org/10.1017/s0305741000050979.

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To the present Beijing Government, Tibet constitutes an integral part of China, officially known as the Tibetan Autonomous Region. The 20th anniversary of its founding was celebrated on 1 September 1985. However, to the 14th Dalai Lama (the former spiritual and temporal leader of Tibet), who has been living in exile in India since 1959, and to thousands of Tibetans living as refugees in India and other parts of the world, the current status of Tibet is open to contention, and as such remains an unresolved issue.
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Raj, S. Godwin, and V. Rajasekaran. "Writing as a Therapeutic Agent for Collective Healing in the Poems of Tensin Tsundue." Studies in Linguistics and Literature 1, no. 2 (July 13, 2017): 123. http://dx.doi.org/10.22158/sll.v1n2p123.

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<p><em>Almost all people experience trauma in their life. Surviving in the era that has witnessed a lot of trauma, a millennium composed of two world wars and cold wars, has made every human being experience chains of trauma. Traumatic problems affect a person mentally and physically. There is a long history of human associating himself through a way or therapy to find himself out of the Post Traumatic Stress Disorders (PTSD). This paper projects the importance of writing that serves as a therapy, with the backdrop of the Tibetan writer Tensin Tsundue. Tibet at present undergoes the tough situations due to the Chinese invasion and Tibetans are mostly away from their homeland and staying as refugees in other countries. Tensin Tsundue is a Tibetan activist and writer, and his works bring out the reality of the Tibetan struggle, where his poems stand as a placard for the readers to identify the lost identity of Tibetans. This paper brings out the importance of writing as a therapy to overcome the traumatic stress, and it analyses how an individual writing brings the impact of collective healing into action.</em></p>
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Bloch, Natalia. "Making a Community Embedded in Mobility." Transfers 8, no. 3 (December 1, 2018): 36–54. http://dx.doi.org/10.3167/trans.2018.080304.

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This case study of Dharamshala (India), a community that emerged as an outcome of mobility just a few decades ago and is constantly fueled by refugees, migrants, and tourists, aims to challenge the conceptual boundary between a receiving society and mobile Others, and to pose questions about community making in the context of postcolonial mobility. The history of Dharamshala reflects both the legacy of colonialism and the modern processes of mobility in postcolonial Asia. The town’s highly fluid and heterogeneous community consists of people of different nationalities, ethnicities, religions, and castes from Tibet, Nepal, the Global North, and various Indian states. Most are seasonal migrants attracted by the success of Tibetans in turning this in fact refugee settlement into a popular tourist destination, while some have already settled there. Communities embedded in mobility—for which mobility is an everyday lived experience—reshape our thinking about adaptation processes and social coexistence.
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WANGMO, TENZIN. "Changing expectations of care among older Tibetans living in India and Switzerland." Ageing and Society 30, no. 5 (March 16, 2010): 879–96. http://dx.doi.org/10.1017/s0144686x10000085.

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ABSTRACTUsing interview data from 30 Tibetan elders living in India and Switzerland, the paper explores the support they received, their perception of intergenerational relationships, and their acceptance of different levels of intergenerational exchange. All of the sample had aged in either India or Switzerland and so provide excellent comparison groups, from respectively a developing and a developed country, by which to study changing filial piety with time, context and socio-economic conditions. With limited resources in old age, most of the participants in India needed financial support. Among them, parents with many children and children in developed countries received better financial support and collective care than those with one child or all children living in India. In contrast, the participants in Switzerland were entitled to state old-age benefits, and so required mainly affirmation and emotional support. A consequence of living in a developed nation was dissatisfaction when the children adopted western values and the family's cultural continuity was threatened. The findings support two recommendations: in developing countries, the provision of old-age benefits to ensure a minimum level of financial security and independence among older adults; and in developed countries, the promotion of a mutual understanding of filial piety among different generations of older refugees and immigrants to help ameliorate intergenerational differences.
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Dissertations / Theses on the topic "Tibetans Refugees"

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Liu, Yu-Shan. "Minority within a minority : being Bonpo in the Tibetan community in exile." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/6382.

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This thesis presents a study of the Bonpo in Dolanji, a Tibetan refugee settlement in North India. The Bonpo are a distinctive religious minority within the Tibetan refugee population. In the 1950s, Chinese Communist forces occupied Tibet and, in 1959, the fourteenth Dalai Lama fled Tibet into exile in India. In 1960, the Tibetan Government-in-Exile was established in Dharamsala, and emphasised a ‘shared’ Buddhist heritage as being central to the Tibetan national identity. This discourse, which represents the Tibetans as being homogeneously Buddhist, effectively marginalised followers of non-Buddhist religions, including the Bonpo. As a result, the Bonpo have been compelled to adapt, whilst resisting the marginalisation of their religious identity and the constraints embedded in their refugee status. Based on twelve months of fieldwork carried out in 2007-2008 in Dolanji, this thesis explores the ways in which the Bonpo engage with their marginality and manipulate the constraints applied to their situation in order to empower themselves. It argues that on the margins, where the boundaries between inclusion and exclusion are contested and negotiable, the Bonpo are permitted some flexibility to create their identity with different ‘others,’ and to develop new affiliations in order to modify their situation. This thesis unpicks the ‘dialogues’ the Bonpo have established with the Tibetan Government-in-Exile, including their discourse on ‘the Bon traditions’, the participation of the Bonpo in the Tibetan national community, their relationship with foreign patrons and the Chinese Government, and the representation of the Bon religion in school textbooks. It is contended that the margins provide a consistent energy which feeds the dynamics of social relationships, informing cultural and social change. Today’s Bonpo remain situated on the margins of the Tibetan refugee population. However, this thesis demonstrates that in the past decades of exile, the Bonpo have utilised the marginalisation that was forced upon them by multiple ‘others’ to develop what they claim to be ‘Bon traditions’, in order to illustrate their distinctive, but equally important, status in contrast to Buddhism within the Tibetan ‘national’ identity.
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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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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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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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Bergström, Kavita. "Hur bemöter man idag tibetanska flyktingbarn i Dharamsala?" Thesis, Karlstad University, Faculty of Arts and Education, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-1784.

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Detta arbete bygger på en studieresa, under en månads tid, till Indien, Dharamsala. Dharamsa-la är känd för att inhysa den tibetanska statens exilregering och inte minst den tibetanska bud-dismens andlige ledare Dalai Lama. Därav är Dharamsala en viktig tillflyktsort för de tibe-tanska flyktingar som undkommit den Kinesiska regeringens förtryck i Tibet.

Syftet med denna studie blir därför, att få mer insikt och kunskap om hur man idag i Dha-ramsala bemöter tibetanska flyktingbarn från Tibet.

Jag fick äran, att möta 8 av de människor som dagligen möter och arbetar med tibetanska flyktingbarn på ett eller annat sätt.

I undersökningen har jag dels använt mig av kvalitativa intervjuer och dels av observatio-ner. Genom dessa metoder framgår det, att tibetanska flyktingbarn blir bemötta på ett kärleks-fullt och respektfullt sätt. Detta för, att de skall få ett värdigt liv i frihet samt en gedigen ut-bildning.

Tibetanernas omtanke och kärlek till sin nästa generation motiverar barnen, i Dharamsala, att vilja studera, för att senare i livet ska kunna hjälpa andra tibetaner i nöd, vilka fortfarande är under den Kinesiska regeringens våld i Tibet.


This paper is a result of a one month field study Dharamsala in India. Dharamsala is well-known for harbouring the exile Tibetan government and also their religious leader in Tibetan Buddhism, Dalai Lama. Because of this Dharamsala is an important sanctuary fore Tibetan refugees who are escaping from the Chinese government’s oppression in Tibet.

The purpose of this study is therefore to get a better insight and knowledge how people today in Dharamsala receive Tibetan refugee children from Tibet.

I got the privilege to meet 8 of the people who, in one way or another, daily meet and work with Tibetan refugee children.

In this study I have used the methods qualitative interview and observation. Through these methods it’s clear that, Tibetan refugee children are received with love and respect in Dhar-amsala. In this way the Tibetan refugee children got a worthy life in freedom and a proper education.

The love and compassion from the Tibetan people in Dharamsala, to their next generation, motivate these children to study hard so that they later in life can help other Tibetans who still live under the Chinese government’s oppression in Tibet.

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Raney, Shonali. "The endangered lives of women : peace and mental health among Tibetan refugees." Virtual Press, 2008. http://liblink.bsu.edu/uhtbin/catkey/1389689.

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This study explored how Tibetan refugee women have coped with the possible trauma they experienced in Tibet and when escaping from Tibet. It also examined how these women envisioned peace between Tibet and China and what meanings they constructed about the violence they may have experienced.Twelve Tibetan refugee women were interviewed in New York City. They came from all three regions of Tibet and their mean age was 35.5 years old. Only two participants were fluent in English. A qualitative semi-structured interview was employed to understand participants' unique experiences with past trauma and any continued repercussions. The interviews also assessed how participants envisioned peace between China and Tibet and if they believed peace was at all possible. An interpreter assisted with all the interviews.The data were analyzed using grounded theory methodology; with the help of two research assistants. This methodology offered the best opportunity to investigate the participants' understandings of their experiences and their beliefs. Using the constant comparative method, the results revealed the role of participants' religion, their belief in karma, and communal support as keys in their adjustment and mental health. Additionally, the women reported feelings of loss, fear, and loneliness, but not anger or hostility. The participants also revealed, however, feelings of relief and safety leaving the threat of imprisonment or torture behind in Tibet. Further, the women expressed feelings of appreciation for their freedom and their ability to hope for a better future for themselves and their families.The results suggested that there are some specific cultural variables that helped these Tibetan refugee women navigate the course of leaving Tibet and moving to a new country. Additional studies are needed to more fully comprehend the effects of trauma on the migration of Tibetan refugee women. Such studies can help further explain the relationship between trauma and culture-bound expressions of distress. Other implications (e.g., provision of services) of the current findings are discussed, as are several limitations to the study.
Department of Counseling Psychology and Guidance Services
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Getson, Stephanie. "Cultural transmission in Tibetan refugee schools in Nepal." Thesis, Boston University, 2004. https://hdl.handle.net/2144/32865.

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Thesis (B.A.)--Boston University. University Professors Program Senior theses.
PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
2031-01-01
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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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Rubio, Laura Gabriela. "Displacement, territoriality and exile : the construction of ethnic and national identities in Tibetan refugee communities." Thesis, University of Manchester, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.556650.

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Schultz, Kelly J. "Toward Rangzen, through Rang and Zen: Contextualized Agency of Contemporary Tibetan Poet-Activists in Exile." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1386339510.

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Books on the topic "Tibetans Refugees"

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Patel, Srisha. Ecology, ethnology and Tibetan refugees. Delhi: Mittal, 1985.

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Jha, Hari Bansh. Tibetans in Nepal. Delhi: Book Faith India, 1992.

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Subba, Tanka Bahadur. Flight and adaptation: Tibetan refugees in the Darjeeling-Sikkim Himalaya. Dharamsala: Library of Tibetan Works and Archives, 1990.

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Btsan byol Bod miʼi gźis chags khag gi lo rgyus. Dharamsala, H.P: Bod-gźuṅ Naṅ-srid Las-khuṅs, 2010.

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Human rights and refugees. New Delhi: A.P.H. Pub. Corp., 2004.

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Settlements of hope: An account of Tibetan refugees in Nepal. Cambridge, Mass: Cultural Survival, Inc., 1989.

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Raha, Manis Kumar, joint author, ed. The Tibetans: Their life in exile in India. Kolkata: K P bagchi & Co., 2011.

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Bstan-ʼdzin-rgya-mtsho, Dalai Lama XIV, 1935-, Storr Anthony, and Goldberg Vicki, eds. Whispered prayers: Portraits and prose of Tibetans in exile. Santa Barbara, Calif: Talisman Press, 2000.

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Zang tu chu Zhongguo: Dalansala qi shi · Liu wang Xizang fang tan. Jiulong: Tian yuan shu wu chu ban, 2010.

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Tibetans in exile: The Dalai Lama & the Woodcocks. Vancouver: Ronsdale Press, 2009.

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Book chapters on the topic "Tibetans Refugees"

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Vahali, Honey Oberoi. "Glimpses into the inner world of the Tibetan refugee." In Lives in Exile, 255–336. Second Edition. | New York : Routledge, 2020. | Revised edition of the author’s Lives in exile, 2009.: Routledge India, 2020. http://dx.doi.org/10.4324/9781003082231-9.

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Yamamoto, Tatsuya. "Citizenship In-between: A Case Study of Tibetan Refugees in India." In Law and Democracy in Contemporary India, 85–112. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-95837-8_4.

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Knauf, Amanda E., Peter Z. Fulé, and Emily E. Fulé. "Shorea robusta Forest Resources of Mainpat/Phendeling Tibetan Refugee Camp, Chhattisgarh, India." In Tropical Ecosystems: Structure, Functions and Challenges in the Face of Global Change, 163–72. Singapore: Springer Singapore, 2019. http://dx.doi.org/10.1007/978-981-13-8249-9_8.

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"Refugees to Citizens, Tibetans, and the State." In Immigrant Ambassadors, 77–100. Stanford University Press, 2009. http://dx.doi.org/10.11126/stanford/9780804760171.003.0005.

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"Refugees to Citizens, Tibetans, and the State." In Immigrant Ambassadors, 77–100. Stanford University Press, 2009. http://dx.doi.org/10.2307/j.ctvqsf0qq.10.

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"4. Refugees to Citizens, Tibetans, and the State." In Immigrant Ambassadors, 77–100. Stanford University Press, 2020. http://dx.doi.org/10.1515/9780804776318-008.

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Engelhardt, Isrun. "A DEDICATED INITIATOR OF CULTURAL EXCHANGE…: THARCHIN’S INNOVATIVE COMMUNICATION OF KNOWLEDGE BETWEEN THE TIBETAN AND WESTERN WORLDS." In Modernizing the Tibetan Literary Tradition, 91–109. St. Petersburg State University, 2018. http://dx.doi.org/10.21638/11701/9785288058455.06.

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Gergan Dorje Tharchin (1890–1976), was an exceptional personality. As an intermediary between the two worlds Tharchin developed a variety of methods and means, most important of which was his primary medium, The Tibet Mirror: Its aim was to familiarize Tibetans with the world outside Tibet and to provide information on Buddhist topics. After China’s invasion in Tibet, however, Tharchin shifted the focus of his reporting and strove to supply both Tibet and the Western world with information on current events in Tibet and to open their eyes to the situation there; A further key area of focus for Tharchin was the preservation and dissemination of the Tibetan culture and language. In addition to publishing many secular Tibetan books at his Kalimpong Tibet Mirror Press, he thus also wrote textbooks and grammar books on the Tibetan language. In 1950 Tharchin even issued a Tibetan language course on the new medium of gramophone record. To meet the needs of Tibetan refugees, Tharchin published Hindi-Tibetan Self-Taught and The English-Tibetan-Hindi Pocket Dictionary. For decades he worked on what is probably the most comprehensive monolingual Tibetan dictionary. In public life in Kalimpong, Tharchin was frequently sought after as a translator for various occasions and as a mediator in conflicts and had a wide-ranging correspondence with Tibetologists and scholars from all over the world. Tharchin’s multi-faceted and innovative activities, thus, played an important role in transforming Kalimpong into a center of transcultural encounters.
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8

Rajesh, M. N. "Getting Old in Little Lhasa." In Religion and Theology, 48–60. IGI Global, 2020. http://dx.doi.org/10.4018/978-1-7998-2457-2.ch004.

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This chapter tries to analyze the aging process of some Tibetans who came to India as young refugees but were forced to stay back and have spent the best part of their years in Dharamsala also known as Little Lhasa in Northern India. The question of coming to terms with aging and the nostalgia for a lost land in the midst of large-scale global changes informs the painful truth of aging on one hand and also the cultural resources of Tibetan Buddhism that helps them to come to terms with reality is the thread that describes their aging. The loss of this culture and the Buddhist way of life so brutally cut short in Tibet is the focus of the chapter, along with how they come to terms with these aspects. The chapter ends the description of activities in Dharamsala by arguing that aging is informed by spiritual and political climate with the old people also being active participants.
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9

Rajesh, M. N. "Getting Old in Little Lhasa." In Handbook of Research on Multicultural Perspectives on Gender and Aging, 177–89. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-4772-3.ch013.

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Abstract:
This chapter tries to analyze the aging process of some Tibetans who came to India as young refugees but were forced to stay back and have spent the best part of their years in Dharamsala also known as Little Lhasa in Northern India. The question of coming to terms with aging and the nostalgia for a lost land in the midst of large-scale global changes informs the painful truth of aging on one hand and also the cultural resources of Tibetan Buddhism that helps them to come to terms with reality is the thread that describes their aging. The loss of this culture and the Buddhist way of life so brutally cut short in Tibet is the focus of the chapter, along with how they come to terms with these aspects. The chapter ends the description of activities in Dharamsala by arguing that aging is informed by spiritual and political climate with the old people also being active participants.
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10

Jacobson, Eric. "10. Panic Illness in Tibetan Refugees." In Culture and Panic Disorder, 230–62. Stanford University Press, 2020. http://dx.doi.org/10.1515/9780804771115-014.

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