Performance of Masonry Monastery Structures in the M 6.9 Sikkim Earthquake of 18 September, 2011: a General Overview
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Rapid Climate Vulnerability Assessment of Gangtok, Sikkim
February, 2018 RAPID CLIMATE VULNERABILITY ASSESSMENT OF GANGTOK, SIKKIM Developing Disaster Resilience Action Plan Through GIS & Prioritising Actions for Natural Disaster Risk Reduction in Urban Agglomerations of Shillong & Gangtok Gangtok City, Sikkim Gangtok, the capital city of Sikkim, is located in the eastern Himalayan range. The city is flanked on east and west by two streams, namely Roro Chu and Ranikhola, respectively, comprising 17 municipal wards. These two rivers divide the natural drainage into two parts, the eastern and western parts. Fig 1: Gangtok City map Gangtok City Characteristics Indicators Characteristics Classification of the city Hill Location 27°20’N 88°37’E Area 19.016 sq.km Climate Type Subtropical highland climate Temperature Average Annual Maximum Temperature - 27°C Average Annual Minimum Temperature - 19°C Rainfall Average annual : 3494 mm Height above Mean Sea Level 1,676 m above MSL Fig2: The main road connecting Gangtok to other cities Fig3: Gangtok M G Marg and towns Steep slopes, vulnerability to landslides, large forest cover and inadequate access to most areas characterize Gangtok. Unplanned urbanization and rapid construction on the hill slopes has increased the risk of environmental degradation in Gangtok. Hazard Exposure Sl. No Hazard Type Exposure 1 Flash Flood Y 2 Drought/ Heat Wave N 3 Earthquakes Y 4 Landslides Y 5 Forest Fires Y 6 Heavy Rainfall Y 7 Hailstorms/thundering Y Hazard Timeline Index Jan Feb Mar Apr May Jun Jul Aug Sept Oct Nov Dec Landslides Flash Flood Hailstorm/thundering Forest -
Probabilistic Travel Model of Gangtok City, Sikkim, India FINAL.Pdf
European Journal of Geography Volume 4, Issue2: 46-54, 2013 © Association of European Geographers ANALYSIS OF TOURISM ATTRACTIVENESS USING PROBABILISTIC TRAVEL MODEL: A STUDY ON GANGTOK AND ITS SURROUNDINGS Suman PAUL Krishnagar Govt. College, Department of Geography Nadia, West Bengal, India. Pin-741101 http://www.krishnagargovtcollege.org/ [email protected] Abstract: Tourism is now one of the largest industries in the world that has developed alongside the fascinating concept of eco-tourism. The concept of tourism could be traced back to ancient times when people travelled with a view to acquiring knowledge of unknown lands and people, for the development of trade and commerce, for religious preaching and also for the sheer adventure of discovery. In fact the system of tourism involves a combination of travel, destination and marketing, which lead to a process of its cultural dimension. Gangtok as a core centre of Sikkim has potential command area over different tourist spots in East Sikkim, which are directly linked by a network of roads centering Gangtok and are perfectly accessible for one-day trips. The tourist attractions of East Sikkim are clustered mostly in and around Gangtok, the state capital. This study shows the tourism infrastructure as well as seasonal arrival of tourists in the Gangtok city and to develop the probabilistic travel model on the basis of tourist perception which will help the tourism department for the further economic development of the area. KeyWords: Eco-tourism, command area, tourist attractions, probabilistic travel model 1. INTRODUCTION Tourism is now one of the largest industries in the world that has developed alongside the fascinating concept of eco-tourism. -
Bliss in the Hills
Cover Story Activity & Adventure What’s New Fashion Cuisine Destination Bagful of Memories in the Hills! BlissGangtok, Sikkim’s capital, does not impress at first sight. It rather grows on you—teasing you with its ancient monasteries, magnificent waterfalls, misty trekking paths, and the promise of sighting the elusive Kanchenjunga. Text: Arundhati Nath As one enters Gangtok after a long drive through winding in the serenity of the place, click photographs, or ride a mountain roads flanked by giant coniferous trees, eclectic yak. From the Tashi viewpoint, a picnic spot, spectacular sights greet you—colourful Buddhist prayer flags, groups views of Mount Khangchendzonga (Kanchenjunga) can of maroon-robed monks going about their daily business, be enjoyed best. playgrounds filled with football enthusiasts, promenades packed to the hilt with shoppers looking for a good Those interested in wildlife should not miss the bargain, and tourists queuing up to eat piping hot thukpa Deer Park, which is close to the new Secretariat and momos. building. It is home to several animals native to the region. Deer, red panda, and the Himalayan bear Sights and sounds can be spotted in the huge, open enclosure here. To experience Nature at her best, head to the glacial Tsongmo lake, around 40 km away from Gangtok; its If you are in Gangtok during the monsoon, the Seven name means ‘source of lakes’ in the Bhutia dialect. Soak Sisters Falls is worth the 32-km drive. It is a charming 16 Sterling World | June 2015 | www.sterlingholidays.com | Follow us on sight—seven waterfalls gliding gracefully, and the gurgling, crystal-like waters creating their own symphony. -
Monastic Dance in Rumtek Monastery
Bulletin of Tibetology MONASTIC DANCE IN RtTMTEK 1\10NASTERY -Anandamayee Gho.'ih Sikkim is inhabited by Bhotia (Bod), Rong (dazong) and the MOil Besldes them the Bcngalee, the Mara\\ari. the Bihari and the Nepalese live there. As a result of that the cul tural scope of Sikkim throws a multi-coloured view and speaks about the sumtotal of a community both physical and mental. The perfonning art is dancc. music. song, visual art and architecturc that show the external aspects of mind of a people belonging to a particular locality. So the communicative culture may be either uni-ethnic or multi-ethnic according to the people residing in a particular place. As regard the people{s) of Sikkim they hold a legacy of many hundred year grown and nurturcd in the lap of the mount Kanchanjangha. Kanchanjangha is regarded as the guardian deity of the land. Tista and Rangit make Sikkim the land of rice that is dazong (bra dzons). It suggests that the Sikkimese culture stands on economic prosperity since the olden days. The location of Sikkim is strategically important to connect Tibet. presently Tibet Autonomous Region (That is TAR) of China on the North and Bengal on the South and \lathula and Jalepla mountain passes to south Tibet (Lhoka). According to the tradition popular in Sikkim, Padmasambhava is said to have stepped in Sikkim. That makes the land purified. The Bhutias (Bod pa) then feel Sikkim as a holy land blessed by KanchanJangha. Similarly the Rong pa. the Lepcha find Sikkim as a scat of their "acred deih. -
BUDDHIST CIRCUIT Meditation Culture & Traditions
BUDDHIST CIRCUIT Meditation Culture & Traditions 10 nights/11 Days Bagdogra - Gangtok 01 (5500 fts/120 kms/4 hrs) Arrival at Bagdogra Airport. Meet and assist by our representative and then some check out formalities at the airport. Introduction to the drivers and the team, we board the car to travel to Gangtok (120 kms/4 hrs). We can do some refreshment break in a way side restaurant at Rangpo meanwhile we clear our formalities of permit at the border check post. After this we will drive to Gangtok to check in at our hotel. Evening Free to refresh and settle down. At 6 Pm Introduction of the team and programme by our representative. Talk about History and Buddhism in Sikkim by Guide / Resource Person. Dinner and Overnight at the Hotel. 02 Buddhist Monastic Tour We start the day with the meditation & Yoga programme in the morning and which will be supervised by resource person/Meditation teacher followed by talks and meditation experience. Breakfast will be served after the programme concludes. After breakfast, we leave for Rumtek Monastery/Dharma chakra centre (24 kms/1 hr)belonging to the Kagyu sect of Buddism.The monastery is said to be the replica of Tshurpu monastery in Tibet and was founded as the official seat in exile to His Holiness The Karmapa, head of the Kagyu lineage by the Late 16th Karmapa Rangjung Rigpe Dorje. Rumtek monastery, originally built in the mid 17oo's, But when Rangjung Rigpe Dorje, 16th Karmapa, arrived in Sikkim in 1959 after fleeing Tibet, the monastery was in ruins. -
TWO KARMAPAS Lama Tendar Olaf Hoeyer
TWO KARMAPAS Lama Tendar Olaf Hoeyer Since 1992 there has been two branches of the old Karma Kagyü tradition, each with it’s own Karmapa and international network of Lamas, monasteries, institutions and centres. This separation in two branches is problematic of several reasons, but it is not unusual in the history of Buddhism. The most problematic point is, that the whole Tibetan Tulku tradition of so called consciously reborn Lamas has been discredited and has maybe lost it’s usefulness as a credible propagator of the Dharma transmissions. The Karmapa was the first Lama in history that formed an institution around his repeated incarnations in the World 900 years ago. Today, there are more than 5000 Tulkus from Tibet and nearby territories. It is unlikely that they all are saints. On the other hand, saints do appear in most religious traditions, whether they are Tulkus or not. True Bodhisattwas will reincarnate anyway, within or without formal institutions. Generally, it is overlooked that the separation is the result of an attempt to overthrow Shamarpa from his position as the second highest Tulku within the Karma Kagyü tradition. Shamarpa is the second Lama in history to build an institution around his repeated incarnations. Most people think, that the matter at hand is an election between two Karmapas, and very few ask into, why the Shamarpa had to be removed from influence. And indeed, there are only political reasons for that. In 1992 everybody in the Karma Kagyü tradition became completely astonished, because Situpa, the third highest ranking Lama after the Karmapa, appointed a boy, Ogyen Thrinley Dorje as the 17th incarnation of Karmapa. -
Indian Tourist Sites – in the Footsteps of the Buddha
INDIAN TOURIST SITES – IN THE FOOTSTEPS OF THE BUDDHA Adarsh Batra* Abstract The Chinese pilgrims Fa Hien and Hsuan Chwang). Across the world and throughout the ages, religious people have made The practice of pilgrimages. The Buddha Buddhism flourished long in himself exhorted his followers to India, perhaps reaching a zenith in visit what are now known as the the seventh century AD. After this great places of pilgrimage: it began to decline because of the Lumbini, Bodhgaya, Sarnath, invading Muslim armies, and by the Rajgir, Nalanda and twelfth century the practice of the Kushinagar. The actions of the Dharma had become sparse in its Buddha in each of these places are homeland. Thus, the history of described within the canons of the the Buddhist places of pilgrimage scriptures of the various traditions of from the thirteenth to the mid- his teaching, such as the sections on nineteenth centuries is obscure Vinaya, and also in various and they were mostly forgotten. compendia describing his life. The However, it is remarkable that sites themselves have now been they all remained virtually undis- identified once more with the aid turbed by the conflicts and develop- of records left by three pilgrims of ments of society during that period. the past (The great Emperor Ashoka, Subject only to the decay of time *The author has a Ph.D. in Tourism from Kurukshetra University, Kurukshetra (K.U.K.), India. He has published extensively in Tourism and Travel Magazines. Currently he is a lecturer in MA- TRM program in the Graduate School of Business of Assumption University of Thailand. -
Earthquake Resistant Characteristics of Traditional Khasi Houses in Shillong, India
Eco-Architecture II 159 Earthquake resistant characteristics of traditional Khasi houses in Shillong, India B. I. O. Dahunsi & A. K. Mittal Structural Engineering Division, Central Building Research Institute, India Abstract Shillong, the capital of the state of Meghalaya, is located in the highest risk zone (V) of earthquake vulnerability in India. The area has witnessed several earthquakes including the one that occurred in 1897 during which most of the town was destroyed. Some of the buildings that survived the earthquake included some traditional Khasi houses. The earthquake resistant features of such traditional buildings were studied. Basically, the traditional Khasi houses are built on raised platforms. The roofs are of thatch while the walls may be from materials such as stone masonry with lime mortars, lime rendered mud walls or thatch depending on prevailing weather conditions. Mud and stone walls are common in areas with heavy rainfalls. The structural system consists mainly of post and beam timber frames having pillars buried into the ground. The floor is supported at intervals by limestone or wooden pillars. Some of the characteristics of the traditional Khasi houses in Shillong that are in conformity with modern building code requirements include the fact that they are not usually built on hill tops and they have symmetrical oval shapes which are devoid of sharp corners, thereby avoiding stress concentrations which is a major source of failure at wall corners during earthquakes. Nails are not used in the constructions, and the grooves and tongues that are utilized allow for dissipation of seismic loads. The roofs are made of light materials so that fatalities from failed roofs are limited. -
“Little Tibet” with “Little Mecca”: Religion, Ethnicity and Social Change on the Sino-Tibetan Borderland (China)
“LITTLE TIBET” WITH “LITTLE MECCA”: RELIGION, ETHNICITY AND SOCIAL CHANGE ON THE SINO-TIBETAN BORDERLAND (CHINA) A Dissertation Presented to the Faculty of the Graduate School of Cornell University In Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy by Yinong Zhang August 2009 © 2009 Yinong Zhang “LITTLE TIBET” WITH “LITTLE MECCA”: RELIGION, ETHNICITY AND SOCIAL CHANGE ON THE SINO-TIBETAN BORDERLAND (CHINA) Yinong Zhang, Ph. D. Cornell University 2009 This dissertation examines the complexity of religious and ethnic diversity in the context of contemporary China. Based on my two years of ethnographic fieldwork in Taktsang Lhamo (Ch: Langmusi) of southern Gansu province, I investigate the ethnic and religious revival since the Chinese political relaxation in the 1980s in two local communities: one is the salient Tibetan Buddhist revival represented by the rebuilding of the local monastery, the revitalization of religious and folk ceremonies, and the rising attention from the tourists; the other is the almost invisible Islamic revival among the Chinese Muslims (Hui) who have inhabited in this Tibetan land for centuries. Distinctive when compared to their Tibetan counterpart, the most noticeable phenomenon in the local Hui revival is a revitalization of Hui entrepreneurship, which is represented by the dominant Hui restaurants, shops, hotels, and bus lines. As I show in my dissertation both the Tibetan monastic ceremonies and Hui entrepreneurship are the intrinsic part of local ethnoreligious revival. Moreover these seemingly unrelated phenomena are in fact closely related and reflect the modern Chinese nation-building as well as the influences from an increasingly globalized and government directed Chinese market. -
2008 UPRISING in TIBET: CHRONOLOGY and ANALYSIS © 2008, Department of Information and International Relations, CTA First Edition, 1000 Copies ISBN: 978-93-80091-15-0
2008 UPRISING IN TIBET CHRONOLOGY AND ANALYSIS CONTENTS (Full contents here) Foreword List of Abbreviations 2008 Tibet Uprising: A Chronology 2008 Tibet Uprising: An Analysis Introduction Facts and Figures State Response to the Protests Reaction of the International Community Reaction of the Chinese People Causes Behind 2008 Tibet Uprising: Flawed Tibet Policies? Political and Cultural Protests in Tibet: 1950-1996 Conclusion Appendices Maps Glossary of Counties in Tibet 2008 UPRISING IN TIBET CHRONOLOGY AND ANALYSIS UN, EU & Human Rights Desk Department of Information and International Relations Central Tibetan Administration Dharamsala - 176215, HP, INDIA 2010 2008 UPRISING IN TIBET: CHRONOLOGY AND ANALYSIS © 2008, Department of Information and International Relations, CTA First Edition, 1000 copies ISBN: 978-93-80091-15-0 Acknowledgements: Norzin Dolma Editorial Consultants Jane Perkins (Chronology section) JoAnn Dionne (Analysis section) Other Contributions (Chronology section) Gabrielle Lafitte, Rebecca Nowark, Kunsang Dorje, Tsomo, Dhela, Pela, Freeman, Josh, Jean Cover photo courtesy Agence France-Presse (AFP) Published by: UN, EU & Human Rights Desk Department of Information and International Relations (DIIR) Central Tibetan Administration (CTA) Gangchen Kyishong Dharamsala - 176215, HP, INDIA Phone: +91-1892-222457,222510 Fax: +91-1892-224957 Email: [email protected] Website: www.tibet.net; www.tibet.com Printed at: Narthang Press DIIR, CTA Gangchen Kyishong Dharamsala - 176215, HP, INDIA ... for those who lost their lives, for -
NORTH-EAST INDIA MEGHALAYA G-03-07-01-0001-000-001 - Part of the Jewai Nepali Fellowship, Near Coal-Mining Area, 2 Hours Drive from Shillong
Yale University | Divinity School Library Nepal Church History Project Records Record Group No. 215 SERIES VII. G - PHOTOGRAPH COLLECTION The Nepali Church Outside Nepal from 1990 Box 45, Folder 8 NORTH-EAST INDIA MEGHALAYA G-03-07-01-0001-000-001 - Part of the Jewai Nepali Fellowship, near coal-mining area, 2 hours drive from Shillong. The Khasi lady on the right, from the local Khasi Presbyterian Church, is a leading supporter. December 1991. G-03-07-01-0001-000-002 - The first Lad Rymbai Nepali Fellowship, meeting in a converted cow shed. Coal-mining area. December 1991. G-03-07-01-0001-000-003 - The Rymnai Nepali Crusade, 1989. These men expressed interest in being baptized, though not all of them have taken that step as yet. G-03-07-01-0001-000-004 - The general area and living conditions in Lad Rymbai. G-03-07-01-0002-000-001 - The first Nepali Presbyterian Church in Northe-East India. G-03-07-01-0002-000-002 - Church leaders in the Nepali Presbyterian Church, Mawprem, December 1991. S. Lama; Isaac; Sara Lama; Khasi Pastor of mother church; N.B. Chhetri, evangelist with KJP Synod. G-03-07-01-0002-000-003 - Nepali Presbyterian Church, Mawprem congregation after Sunday service, December 1991. G-03-07-01-0002-000-004 - Rev. Benjamin Rai and Rev. N.B. Chhetri with their families. B. Rai: in charge of the Translation Centre for the United Bible Society for all of North- East India; also leader of outreach among Nepalis all over North-East India. N.B. -
A Report on Rumtek Monastery - Sikkim
Dated: 24-5-1997 Dear Shri I had sent a brief report to you on the Rumtek situation on 18.12.96. Taking into account recent developments I have carried out a more detailed assessment outlining possible options before us. I am sending herewith this assessment for your kind perusal. I am endorsing copies of this both to the DIB and the Chairman, JIC, with whom I have discussed this matter. Yours sincerely, Sd/- (K. Shreedhar Rao) Shri T.S.R. Subramanian, Cabinet Secretary, Government of India , New Delhi A REPORT ON RUMTEK MONASTERY - SIKKIM The controversy regarding the reincarnation of the seventeenth Gyalwa Karmapa has been persisting ever since 1992. Recently, the arrival of the Karmapa, recognised by the Shamar Rinpoche faction, in Kalimpong (Darjeeling District) has caused considerable apprehension among the members of the Joint Action Committee in Sikkim who have been advocating the cause of the Karmapa reincarnation in Tibet, recognised by the Tai Situ Rinpoche group. There are reports to indicate that the Joint Action Committee is planning to send a delegation to Tibet in an effort to bring the Karmapa incarnate from Tibet to Rumtek. This group is being supported by Lamas not only from the Rumtek Monastery but also reportedly by Lamas from Phudong, Ralang, and even Pemayangtse monastery even though the Pemayangtse monastery does not belong to the Karmapa sect. These developments have made it necessaary to comphrehensively assess the matter in order to develop a suitable strategy to deal with the emerging situation. Tilogaard's website: K. Shreedhar Rao's report on Rumtek www.tilogaard.dk 1 GENESIS OF THE PROBLEM On the demise of the sixteenth Karmapa in 1981, the affairs of the Rumtek monastery were managed by four regents, namely, Tai Situ Rinpoche, Jamgon Kongtrul Rinpoche, Tsurpu Gyaltsab Rinpoche and Shamar Rinpoche.