Academic literature on the topic 'Tibeter'

In response to Tibetan social pressures in the 11th century, Atisa initiated a renewal of Buddhist monasticism that resulted in all Buddhist praxis outside of meditation being strictly framed by attitudes and behaviors informed by love and compassion. Atisa's teachings are exemplified in pithy sayings that point to the heart of bodhisattva practice, and this mind training practice developed into a tradition in the period immediately following his passing. The success of the method, and of the emulation of Atisa as exemplar of a perfect bodhisattva, led to the adoption of mind training throughout Tibetan Buddhism. "Tibetan Mind Training: Tradition and Genre" explains the relation between a native Tibetan literary genre and monastic Buddhist practice found in the 14th century compilation Mind Training: The Great Collection (theg pa chen po blo sbyong rgya tsa). The introduction provides context and presents methodology. Chapter one argues that 'blo sbyong' should be translated as 'mind training.' Chapter two has two broad arguments: a rebuttal of a conception of mind training as an essentially psychological preparation for other practices; and an explanation of its praxis as the interaction of mind and real objects. Chapter three explains the relation of mind training praxis and tradition, with reference to Atisa's reforms. Chapter four explains some characteristics of the literary genre of mind training.

This thesis presents and analyses Chinese, Tibetan, and British sources relating to the British Mission to Tibet of 1904. It balances accounts provided by the British officers and men with modern Chinese sources. It analyses both polarised sides of the history, whilst remaining critical of all sources. British historical accounts analysed in chapter one are balanced with Chinese narratives that present the Mission as an invasion of the Motherland and its unity. Chapter two examines the role of propaganda in modern China, and how different media are used to guide the Tibetan and Chinese populations’ understanding of their history and nation. Chapters three and four provide an original translation of Bod kyi rig gnas lo rgyus dpyad gzhi’i rgyu cha bdams bsgrigs, a textbook written from a Chinese nationalistic perspective. The introductory chapter providing the Chinese narrative of the build-up to the Mission is studied in chapter three, and chapter four analyses the bloody advance into Tibet. The translation and analysis in chapter five of the letters of the Dalai Lama to the King of Nepal, the Tongsa Pönlop, and the Chögyal of Sikkim place the Mission in pan-Himalayan context, and show how the Tibetan Government sought to counter the Mission. It is the first study to provide a historical Tibetan perspective of events. Chapter six analyses the divisive issue of looting during the Mission. It examines the psychology of those who looted Tibet, and the role the items taken play in shaping the image of Tibet in the West. Modern Chinese propaganda sources from the new media are analysed in chapter seven, and demonstrate how they have been used to compliment and propagate the established narrative. The conclusions analyse the impact of the Mission, and the lessons that may be learnt for those that play the ‘New Great Game.’

A more descriptive title for the dissertation might be "Early historiography in Purang-Guge and its relationship between orality, kingship, and Tibetan identity: a close study of a recently uncovered 12th century historical manuscript from Tholing monastery in West Tibet." The present study is therefore a close textual analysis of all the outer and inner features of the Tholing Manuscript. When reading the text, there is the gradual realization that the archaic peculiarities in script, binding, spelling, vocabulary, prose, and narrative twists, all highlight the work as a wholly rare and different version from those early histories typically found in Central Tibet. The key difference lies primarily in the focal point of the narrative. Whereas most similar narratives from the time of the phyi dar (11th-13th centuries) onwards place at the core of their structure the history of Buddhism in Tibet, the Tholing text puts as its central focus kingship and the history of kings in Tibet. For this reason, while Buddhism plays an essential and integral part of the story as a whole, the text can be viewed as a more secular work then any comparable monastic history of the period. The narrative structure of the manuscript, with its heavy use of rhythmical prose, similes, archaic topoi and motifs, is hauntingly familiar to those parallel passages found among Old Tibetan Documents and is emblematic of the liminal period in which the text was written. At this time, histories were transitioning from disperse and possibly oral transmissions to predominantly formal organized written traditions. The poetic nature of the text, together with its unusual physical features, raises questions relating to its purpose and function, with the possibility of its use as a ritual manuscript for royal legitimization. Through a close study of the text, I offer some insights on the formative nature of early Tibetan historiography in establishing the sacred and political power of the kings of West Tibet.

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 11^th 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.

Tārā is arguably the most popular goddess of the Tibetan Buddhist pantheon. She is well known in her Green, White, and Twenty-one forms. However, the numerous red aspects of the divinity have long been overlooked in both popular and academic literature on the goddess. This thesis aims to redress this balance. This thesis presents the various manifestations of Red Tārā in the form of a survey of the literary and practice lineages of this goddess throughout Tibetan Buddhist history. The intention of the thesis is to examine individual forms of Red Tārā, excluding Kurukullā (who has received previous scholarly attention), in order to prove the hypothesis that not all Red Tārās are Kurukullā. The research has identified a preliminary historical order of Red Tārā lineages from the eleventh century works on Pītheśvarī and the Sa-skya-pa Red Tārās, through to the nineteenth and twentieth century forms of the goddess authored by the dGe-lugs-pas and A-paṃ gter-ston in the A-mdo region of Tibet. The red forms of Tārā are more 'worldly' than her Green or White incarnations, and the soteriological component of her worship is not always clear. Accordingly this allows a glimpse into the subjugating/ magnetising ritual process. The thesis comprises three sections. Section One provides a general introduction to Tārā and Kurukullā, followed by a survey of the literature pertaining to Red Tārā identified in the course of this research. Section Two takes four lineages of Red Tārā literature as its focus. Each chapter refers to an individual lineage: Pītheśvarī, Sa-skya-pa, the Twenty-one Tārās, and A-paṃ gter-ton's gter-ma cycle. Section Three deals with modern-day practice of the goddess in the Chagdud Gonpa Foundation and the Flaming Jewel Sangha. The thesis relies on translation of primary sources from the Tibetan language, participant observation, and New Religious Studies methodology, and covers a wide range of areas including subjugation rituals, iconography, body-maṇḍala rituals, the adoption of Buddhism in the West, and New Religious Movements. It adds to current knowledge in a variety of fields including ritual, goddess studies, the Tibetan pantheon and its iconography, and Buddhism in the West.

Submitted by Vinicius de Assis null (deassis.vinicius@gmail.com) on 2016-07-29T14:46:59Z No. of bitstreams: 2 THANGKA A PINTURA SAGRADA TIBETANA.docx: 18848509 bytes, checksum: 0f3bea4566b0c4667ffea6f21ff1af6f (MD5) THANGKA A PINTURA SAGRADA TIBETANA.pdf: 8432818 bytes, checksum: f357a28d3e4d03a1d5eb7cb6ce23a613 (MD5)<br>Approved for entry into archive by Felipe Augusto Arakaki (arakaki@reitoria.unesp.br) on 2016-08-01T14:18:49Z (GMT) No. of bitstreams: 1 assis_v_me_ia.pdf: 8432818 bytes, checksum: f357a28d3e4d03a1d5eb7cb6ce23a613 (MD5)<br>Made available in DSpace on 2016-08-01T14:18:49Z (GMT). No. of bitstreams: 1 assis_v_me_ia.pdf: 8432818 bytes, checksum: f357a28d3e4d03a1d5eb7cb6ce23a613 (MD5) Previous issue date: 2016-06-17<br>O presente estudo intenta apresentar os princípios básicos, históricos e processuais, da pintura tradicional tibetana, thangka. Tal objetivo se justifica pela escassez de estudos em língua portuguesa sobre o assunto. Ainda que seja perceptível nos tempos atuais uma expansão dos estudos asiáticos no Brasil, em confluência com uma crescente aproximação e interesse pela cultura oriental na contemporaneidade; esta pesquisa, por meio de estudo de campo, levantamento bibliográfico e histórico, busca a investigação e exposição do profundo e específico âmbito do simbólico, sagrado e tradicional na pintura tibetana. Acreditando que o reconhecimento das artes e teorias estéticas não eurocêntricas corroboram a cognição e produção da inestimável diversidade cultural humana.<br>The following study intends to present the basic, historical and procedural principles of the traditional Tibetan painting, thangka. This objective is justified by the lack of studies in Portuguese on the subject. Although it is noticeable nowadays an expansion of Asian studies in Brazil, in confluence with a growing approach and interest in Eastern culture in contemporary society; this dissertation, by field research, literature and history, wishes to investigate, explain and expose the deep and specific scope of the symbolic, sacred and traditional in Tibetan painting. Believing that the recognition of the arts and non eurocentric aesthetic theories corroborate the cognition and production of the invaluable human cultural diversity.

<p>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.</p><p>Syftet med denna studie blir därför, att få mer insikt och kunskap om hur man idag i Dha-ramsala bemöter tibetanska flyktingbarn från Tibet.</p><p>Jag fick äran, att möta 8 av de människor som dagligen möter och arbetar med tibetanska flyktingbarn på ett eller annat sätt.</p><p>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.</p><p>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.</p><br><p>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.</p><p>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.</p><p>I got the privilege to meet 8 of the people who, in one way or another, daily meet and work with Tibetan refugee children.</p><p>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.</p><p>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.</p>