Tradition and Modernity

Total Page:16

File Type:pdf, Size:1020Kb

Tradition and Modernity Tradition and Modernity Cultural Continuum and Transition among Tibetans in Amdo Wu Qi Academic dissertation to be presented, with the permission of the Faculty of Arts at the University of Helsinki, for public examination in auditorium XII, University Main Building, on the 20th of April 2013, at 10 am. Publications of the Institute for Asian and African Studies 14 ISBN 978-952-10-8768-4 (paperback) ISBN 978-952-10-8769-1 (PDF) ISSN 1458-5359 http://ethesis.helsinki.fi Unigrafia Helsinki 2013 ii ACKNOWLEDGEMENTS I would not have had the chance to pursue a Ph.D. without Professor Juha Janhunen’s encouragement and immeasurable support. The Trace Foundation deserves special thanks for funding my doctoral studies at the University of Helsinki for three years. I am grateful to Tracy Grenier for her editing expertise. I also want to thank Professor Karen Armstrong, who read many chapters of my dissertation and provided many meaningful suggestions. I also would like to thank all of my research participants for their information and kindness. My sincere thanks goes to my colleagues of the Amdo-Qinghai group for offering useful comments during our freestyle group meetings. Professor Heather Stoddard and Professor Ilmari Vesterinen deserve many thanks for their meaningful and useful suggestions as external examiners of my dissertation. Most importantly, I must thank my father, ‘Jam-dbyangs-thub-bstan, and mother, Sgrol- dkar-skyid, who gave me this precious human life and who provided me with this educational opportunity during difficult times. In China, especially in Amdo, it is unimaginable that a humble couple, an illiterate nomadic woman and a poorly educated local official, managed to feed and clothe 10 children, one of whom died young, and provide the opportunity of a higher education for their surviving children. iii ABSTRACT The purpose of this ethnographic study is to describe and analyze how various aspects of Tibetan culture in the region of Amdo (northeastern Tibet) have changed since the 1950s. The study is unique because of my perspective as a native Amdoba who has received a western education. Experience from Amdo confirms that political events locally or elsewhere can profoundly change a population’s culture. Whenever a significant change in culture occurs, the affected population must reexamine who they are, who they would like to become, and where they would like to go. I have chosen to use a qualitative approach in order to produce a rich description of the social and cultural phenomena of Amdo. I use this qualitative approach as a way of gaining insight into Tibetan culture through the discovery of the cultural significance behind such seemingly mundane things such as kinship and marriage, food, clothing, and shelter. The research also presents an extensive discourse on the New Thinkers, a group of intellectuals who advocate discarding traditional Tibetan culture and adopting a more modern one. An ideological battle is currently brewing among Tibetans in Amdo. This battle is being waged not only for the physical place called Tibet but also for the hearts and minds of ethnic Tibetans. All Tibetans must answer for themselves the question of who they are as Tibetans. Tibetans in Amdo have interacted with other ethnic groups for many centuries, and this has strengthened their ability to survive even under external threat to their culture. Since the 1980s, Tibetans living in Amdo have adopted modern clothing, diet, and housing. At the same time, many features of Tibet’s traditional culture, such as their kinship terms and marriage customs continue to survive. This thesis presents the first general outline of the cultural and ethnic changes that are taking place among the Tibetans of Amdo. v TABLE OF CONTENTS Frontmatter.................................................................................................................i Introduction................................................................................................................1 Research Questions....................................................................................................4 Conceptual Framework.............................................................................................5 Theories............................................................................................................7 Literature Review.............................................................................................9 Methods.....................................................................................................................15 Site and Population Selection.........................................................................15 Data Gathering Procedures.............................................................................16 Interviews.......................................................................................................16 Observations...................................................................................................18 Data Analysis and Interpretation....................................................................18 Notes on Non-English Terms...................................................................................20 Arrangement of Chapters........................................................................................21 Part I: Amdo and Material Culture in Amdo........................................................23 Chapter 1: The Tibetan Term Amdo: Simple Yet Complicated.........................25 1.0 The Origin of the Term Amdo.............................................................................27 2.0 Mdokhams or Do-kham.......................................................................................31 3.0 Present-day Amdo................................................................................................34 4.0 Summary..............................................................................................................39 Chapter 2: Food, Clothing, and Shelter Among Tibetans in Amdo…................43 1.0 Introduction..........................................................................................................43 2.0 Two Basic Lifestyles of Amdobas.......................................................................49 2.1 The ‘Brog pa........................................................................................................49 2.2 Destruction of Nomadic Life................................................................................53 2.3 The Rong Ba.........................................................................................................54 2.4 From Red Eaters to White Eaters.........................................................................57 3.0 Clothing: Bod lwa vs. Rgya lwa ………………………………………………..58 4.0 Shelters.................................................................................................................63 4.1 Black Tents and Wood Houses vs. Brick and Cement Houses............................63 4.2 The New Trend of Shelters in Amdo...................................................................64 5.0 Impact of New Technology and Development....................................................66 6.0 Summary..............................................................................................................70 Part II: Kinship and Alliance..................................................................................73 Chapter 3: Kinship Terms in Amdo.......................................................................75 1.0 Introduction..........................................................................................................75 2.0 Amdo Kinship System.........................................................................................77 3.0 Amdo Tibetan Kinship Terms..............................................................................84 3.1 Consanguinity.......................................................................................................84 vii 3.1.1 Grandparents.....................................................................................................84 3.1.2 Parents and Their Siblings.................................................................................86 3.1.3 Siblings and Their Affiance..............................................................................91 3.1.4 Parallel Cousins and Cross-Cousins..................................................................93 3.1.5 Sons and Daughters...........................................................................................94 3.1.6 Grandchildren....................................................................................................94 3.2 Affinity.................................................................................................................95 3.2.1 Parents-in-Law..................................................................................................95 3.2.2 Brothers and Sisters-in-Law..............................................................................95 3.2.3 Husband and Wife.............................................................................................96 3.3 Respectful Terms..................................................................................................97 3.4 Adoption of Parents and Children........................................................................98 4.0 Discussion............................................................................................................98
Recommended publications
  • Transfer of Buddhism Across Central Asian Networks (7Th to 13Th Centuries)
    Transfer of Buddhism Across Central Asian Networks (7th to 13th Centuries) Edited by Carmen Meinert LEIDEN | BOSTON For use by the Author only | © 2016 Koninklijke Brill NV Contents Acknowledgements vii List of Illustrations, Maps and Tables viii General Abbreviations xi Bibliographical Abbreviations xii Notes on Contributors xiv Introduction—Dynamics of Buddhist Transfer in Central Asia 1 Carmen Meinert Changing Political and Religious Contexts in Central Asia on a Micro-Historical Level 1 Changing Relations between Administration, Clergy and Lay People in Eastern Central Asia: A Case Study according to the Dunhuang Manuscripts Referring to the Transition from Tibetan to Local Rule in Dunhuang, 8th–11th Centuries 19 Gertraud Taenzer Textual Transfer 2 Tibetan Buddhism in Central Asia: Geopolitics and Group Dynamics 57 Sam van Schaik 3 The Transmission of Sanskrit Manuscripts from India to Tibet: The Case of a Manuscript Collection in the Possession of Atiśa Dīpaṃkaraśrījñāna (980–1054) 82 Kazuo Kano Visual Transfer 4 The Tibetan Himalayan Style: Considering the Central Asian Connection 121 Linda Lojda, Deborah Klimburg-Salter and Monica Strinu For use by the Author only | © 2016 Koninklijke Brill NV vi contents 5 Origins of the Kashmiri Style in the Western Himalayas: Sculpture of the 7th–11th Centuries 147 Rob Linrothe Transfer Agents 6 Buddhism in the West Uyghur Kingdom and Beyond 191 Jens Wilkens 7 Esoteric Buddhism at the Crossroads: Religious Dynamics at Dunhuang, 9th–10th Centuries 250 Henrik H. Sørensen Bibliography 285 Index 320 For use by the Author only | © 2016 Koninklijke Brill NV Chapter 2 Tibetan Buddhism in Central Asia: Geopolitics and Group Dynamics Sam van Schaik 1 Introduction1 Tibetan Buddhism has played an important role in Asian politics from the 8th century to the present day.
    [Show full text]
  • Rules and Options
    Rules and Options The author has attempted to draw as much as possible from the guidelines provided in the 5th edition Players Handbooks and Dungeon Master's Guide. Statistics for weapons listed in the Dungeon Master's Guide were used to develop the damage scales used in this book. Interestingly, these scales correspond fairly well with the values listed in the d20 Modern books. Game masters should feel free to modify any of the statistics or optional rules in this book as necessary. It is important to remember that Dungeons and Dragons abstracts combat to a degree, and does so more than many other game systems, in the name of playability. For this reason, the subtle differences that exist between many firearms will often drop below what might be called a "horizon of granularity." In D&D, for example, two pistols that real world shooters could spend hours discussing, debating how a few extra ounces of weight or different barrel lengths might affect accuracy, or how different kinds of ammunition (soft-nosed, armor-piercing, etc.) might affect damage, may be, in game terms, almost identical. This is neither good nor bad; it is just the way Dungeons and Dragons handles such things. Who can use firearms? Firearms are assumed to be martial ranged weapons. Characters from worlds where firearms are common and who can use martial ranged weapons will be proficient in them. Anyone else will have to train to gain proficiency— the specifics are left to individual game masters. Optionally, the game master may also allow characters with individual weapon proficiencies to trade one proficiency for an equivalent one at the time of character creation (e.g., monks can trade shortswords for one specific martial melee weapon like a war scythe, rogues can trade hand crossbows for one kind of firearm like a Glock 17 pistol, etc.).
    [Show full text]
  • Karl E. Ryavec, a Historical Atlas of Tibet. Chicago / London: the University of Chicago Press, 2015. 202 Pages, 49 Maps, $45.00
    Book Reviews 137 time, to reach out to the social, religious and ritual practices of public spheres and of ‘marginal’ communities which constituted the reality of the monarch’s domain” (p. 140). The strength of these ritual events was their wide social participation. Chattopadhyaya aptly calls them “ritual subversion”. And one can plainly agree with him to define these social ritual events as the result of the convergence of Brahmanical orthodoxy and popular tradition (laukika, derived from loka, “people”). This ritual convergence of orthodoxy and lauki- ka indicates a successful facet of “Unity in Diversity”, although mostly only at the subregional level of early kingdoms. As a rare example at the regional level Chattopadhyaya refers to Puri’s famous Jagannath cult. His seventh essay, “Accommodation and Negotiation in a Culture of Ex- clusivism. Some Early Indian Perspectives”, begins with a critical observation on the notion of “composite culture”, an expression conceived “in the context of a fast-paced growth of nationalist ideology”. According to Chattopadhyaya’s interpretation, this stands in direct contradiction to the early Indian, particular- ly Brahmanical, thinkers and their exclusivism. He reiterates the fact that no- tions such as the “fundamental unity of India” and “composite culture” are recent accomplishments. But he also emphasises the need to “understand how India as we observe it today, evolved with variations, contradictions and con- frontations as a continuum” (p. 164). He concludes his essay with a statement that directly leads up to his address to the Indian History Congress. India’s cultural development was based not on “homogenization from a hegemonic source but [on] interpenetration in diversity and of emergence of symbols of universal recognition” (p.
    [Show full text]
  • VEIL of KASHMIR Poetry of Travel and Travail in Zhangzhungpa’S 15Th-Century Kāvya Reworking of the Biography of the Great Translator Rinchen Zangpo (958- 1055 CE)
    VEIL OF KASHMIR Poetry of Travel and Travail in Zhangzhungpa’s 15th-Century Kāvya Reworking of the Biography of the Great Translator Rinchen Zangpo (958- 1055 CE) by Dan Martin n November of 1987, I visited Samten G. Karmay at his office, then on Rue du Président Wilson in Paris. With over twenty I years’ distance, and indeed that many years older, it is difficult to recall exactly what words were spoken during that meeting. As you get older you tend to look back on your past and identify particular turning points, discerning paths both taken and not taken. You are forced to become a historian of your own life. Suspended as I was in a veritable bardo between the incipient stages of that dreaded academic disease known as dissertationitis at a North American university and my second and longest sojourn in South Asia, I do not believe I was aware at the time just how important this meeting would be for setting me steadily on a course of research into 11th- and 12th-century Tibetan history, and especially the history of the Bon religion. In a word, it was inspirational. In 1996, the last week of June, I attended a conference in the Spiti valley, quite near the border with Tibet, in Himachal Pradesh. It was a very long and tiring but eventful three-day bus trip from Delhi via Simla and Kinnaur. This conference was intended as a millennial cele- bration for Tabo Monastery’s founding by Rinchen Zangpo in 996 CE. So needless to say, many of the papers were devoted to the Great Translator.
    [Show full text]
  • KK GIS Network Analysis of Historical Socioeconomic Relations Between Muslims and Buddhists in Northwest China
    KK GIS Network Analysis of Historical Socioeconomic Relations between Muslims and Buddhists in Northwest China Karl E. Ryavec Associate Professor Geography/Geology Dept. University of Wisconsin at Stevens Point Distribution of Mosques Across Core and Peripheral Zones of Qing Period China Establishment of Mosques by dynastic era and core-periphery status 0 25 50 75 100 125 Tang (618-906) Wuchao/Shiguo (907-959) Song (960-1278) Core Yuan (1279-1367) Near periphery Early Ming (1368-1486) Far periphery High Ming (1487-1571) Beyond periphery Late Ming (1572-1643) Early Qing (1644-1721) High Qing (1722-1795) Late Qing (1796-1911) Republic (1912-1948) People's Republic (1949--1) (Watershed boundaries For Macro‐regions?) World System History and Religion Some Interesting questions: ‐How to map/study economically autonomous sections of the world system (Braudel, Skinner)? ‐How to model the world system during the political and cultural peak of Muslims c. 1500s – 1600s? ‐How to model changes wrought by growth of the modern capitalist world system (Wallerstein)? ‐Mapping the growth and spread of religious establishments as indicators of economic development Cultural Relations on the Kansu‐Tibetan border by Robert B. Ekvall (1939, The University of Chicago Press). (note: Cultural relations defined in terms of economic trade patterns between different religious groups) Regional Socioeconomic Systems Classic Approach: Indeed the economic conditions of the …whole country improved only when the Qing dynasty secured peace (i.e. after 1723 in Amdo), and this improvement depended on the vitality of commerce. No trade of real importance had been able to coexist with insecurity on the roads, since trade requires normal and regular transportation facilities and a safe access to the outlets of commerce.
    [Show full text]
  • Tenaga Dalam Volume 2 - August 1999
    Tenaga Dalam Volume 2 - August 1999 The Voice of the Indonesian Pencak Silat Governing Board - USA Branch Welcome to the August issue of Tenaga Dalam. A lot has occurred since May issue. Pendekar Sanders had a very successful seminar in Ireland with Guru Liam McDonald on May 15-16, a very large and successful seminar at Guru Besar Jeff Davidson’s school on June 5-6 and he just returned from a seminar in England. The seminar at Guru Besar Jeff Davidson’s was video taped and the 2 volume set can be purchased through Raja Naga. Tape 1 consists of blakok (crane) training and Tape 2 has about 15 minutes more of blakok training followed by a very intense training session in various animal possessions including the very rare Raja Naga possession. Guru Besar Davidson and his students should be commended on their excellent portrayal of the art. Tape 1 is available to the general public, but due to the intense nature of tape 2 you must be a student. It is with great sadness that I must report that Guru William F. Birge passed away. William was a long time personal student of Pendekar Sanders and he will be missed by all of the people that he came into contact with. 1 Tribute to Guru William F. Birge Your Memory Will Live On In Our Hearts. 2 DJAKARTA aeroplane is a lead-coloured line of sand beaten by EX ‘PEARL OF THE EAST’ waves seeping into a land as flat as Holland. The Dutch settlers who came here in 1618 and founded The following is a passage from the wonderful Batavia must have thought it strangely like their book Magic and Mystics of Java by Nina Epton, homeland.
    [Show full text]
  • Buddhist Philosophy in Depth, Part 3
    WISDOM ACADEMY Buddhist Philosophy in Depth, Part 3 JAY GARFIELD Lessons 6: The Transmission of Buddhism from India to Tibet, and the Shentong-Rangtong Debate Reading: The Crystal Mirror of Philosophical Systems "Introduction to Tibetan Buddhism," pages 71-75 "The Nyingma Tradition," pages 77-84 "The Kagyu Tradition," pages 117-124 "The Sakya Tradition," pages 169-175 "The Geluk Tradition," pages 215-225 CrystalMirror_Cover 2 4/7/17 10:28 AM Page 1 buddhism / tibetan THE LIBRARY OF $59.95US TIBETAN CLASSICS t h e l i b r a r y o f t i b e t a n c l a s s i c s T C! N (1737–1802) was L T C is a among the most cosmopolitan and prolific Tspecial series being developed by e Insti- Tibetan Buddhist masters of the late eighteenth C M P S, by Thuken Losang the crystal tute of Tibetan Classics to make key classical century. Hailing from the “melting pot” Tibetan Chökyi Nyima (1737–1802), is arguably the widest-ranging account of religious Tibetan texts part of the global literary and intel- T mirror of region of Amdo, he was Mongol by heritage and philosophies ever written in pre-modern Tibet. Like most texts on philosophical systems, lectual heritage. Eventually comprising thirty-two educated in Geluk monasteries. roughout his this work covers the major schools of India, both non-Buddhist and Buddhist, but then philosophical large volumes, the collection will contain over two life, he traveled widely in east and inner Asia, goes on to discuss in detail the entire range of Tibetan traditions as well, with separate hundred distinct texts by more than a hundred of spending significant time in Central Tibet, chapters on the Nyingma, Kadam, Kagyü, Shijé, Sakya, Jonang, Geluk, and Bön schools.
    [Show full text]
  • Tibetan Timeline
    Information provided by James B. Robinson, associate professor, world religions, University of Northern Iowa Events (Tibetan Calendar Date) 17 Dec 1933 - Thirteenth Dalai Lama Passes Away in Lhasa at the age of 57 (Water-Bird Year, 10th month, 30th day) 6 July 1935 - Future 14th DL born in Taktser, Amdo, Tibet (Wood-Pig Year, 5th month, 5th day) 17 Nov 1950 - Assumes full temporal (political) power after China's invasion of Tibet in 1949 (Iron-Tiger Year, 10th month, 11th day) 23 May 1951 - 17-Point Agreement signed by Tibetan delegation in Peking under duress 1954 Confers 1st Kalachakra Initiation in Norbulingka Palace, Lhasa July 1954 to June 1955 - Visits China for peace talks, meets with Mao Zedong and other Chinese leaders, including Chou En-Lai and Deng Xiaoping 10 March 1959 - Tens of thousands of Tibetans gathered in front of Norbulingka Palace, Lhasa, to prevent His Holiness from going to a performance at the Chinese Army Camp in Lhasa. Tibetan People's Uprising begins in Lhasa March 1959 - Tibetan Government formally reestablished at Lhudup Dzong. 17-Point Agreement formally repudiated by Tibetan Government 17 March 1959 - DL escapes at night from Norbulingka Palace in Lhasa 30 March 1959 - Enters India from Tibet after a harrowing 14-day escape 1963 - Presents a draft democratic constitution for Tibet. First exile Tibetan Parliament (assembly of Tibetan People’s Deputies) established in Dharamsala. 21 Sept 1987 - Delivers historic Five Point Peace Plan for Tibet in Washington, D.C. to members of the U.S. Congress 10 Dec 1989 - Awarded Nobel Prize for Peace in Oslo, Norway 1992 - Initiates a number of additional major democratic steps, including direct election of Kalons (Ministers) by the Assembly of Tibetan People’s Deputies and establishment of a judiciary branch.
    [Show full text]
  • High Peaks, Pure Earth
    BOOK REVIEW HIGH PEAKS, PURE EARTH COLLECTED WRITINGS ON TIBETAN HISTORY AND CULTURE BY HUGH RICHARDSON A COMPILATION OF A SERIES OF PROGRAMS ON RADIO FREE ASIA TIBETAN SERVICE BY WARREN W. SMITH 1 HIGH PEAKS, PURE EARTH High Peaks, Pure Earth is the title of the collected works on Tibetan history and culture by Hugh Richardson, a British diplomat who became a historian of Tibet. He was British representative in Lhasa from 1936 to 1940 and again from 1946 to 1950, during which time he did many studies on ancient and modern Tibetan history. He wrote numerous articles on Tibetan history and culture, all of which have been published in this book of his collected writings. Hugh Richardson was born in Scotland, a part of Great Britain that bears some similarities to Tibet, both in its environment and in its politics. Scotland has long had a contentious relationship with England and was incorporated only by force into Great Britain. Richardson became a member of the British administration of India in 1932. He was a member of a 1936 British mission to Tibet. Richardson remained in Lhasa to become the first officer in charge of the British Mission in Lhasa. He was in Lhasa from 1936 to 1940, when the Second World War began. After the war he again represented the British Government in Lhasa from 1946 to 1947, when India became independent, after which he was the representative of the Government of India. He left Tibet only in September 1950, shortly before the Chinese invasion. Richardson lived in Tibet for a total of eight years.
    [Show full text]
  • 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
    [Show full text]
  • Kumbum and Labrang
    CHAPTER 2 The Holy Places of Amdo: Kumbum and Labrang The monastery is known in everyday speech among the Tibetans and the Mongols by the name Kumbum, but among the Chinese as Ta-si (the Monastery of the Stupa). In written works it has a fuller title—Kumbum Jambalin, i.e., the World of the Maitreya with the Hundred Thousand Images. It is situated at the top of the river or, more accurately, the deep ravine called Tsongkha, the Gorge of the Wild Onion. The guide to the holy places or directory of this monastery, a volume of which we made use, is divided into four parts. The first tells about the founda- tion of the monastery; the second lists the names of its abbots with short bio- graphical data; the third contains a list of the most noteworthy shrines; and the fourth indicates the benefit derived from worshiping at them. Without going into the minutiae of the third part of the guidebook, we shall say that, judging by the detailed register of objects and statues, all the temples contain statues of deities and holy lamas; suburgans (stupas) containing the remains or the hair [the hair was venerated by those who believed their teacher achieved Nirvana; his body disappeared leaving only the hair behind] of celebrated lamas; items of their robes; thrones; articles used in the homes of distinguished lama clergy- men; and so on. Precious copies of various books are kept in the temples. The tales of the foundation of this monastery are linked to the name of the great reformer of Lamaism, Tsongkhapa, whose surname might be translated as “the man from Tsongkha” or “from the place of the wild onion.” It is said that the great Tsongkhapa was born in 1357 on the very spot where the chief shrine, the great suburgan of the monastery, now stands and here blood was spilled from his navel.
    [Show full text]
  • The Spang Mda' Tsang Family and 20Th Century Tibetan History
    ON SOCIAL DEATH: THE SPANG MDA’ TSANG FAMILY AND 20TH CENTURY TIBETAN HISTORY* Carole McGranahan University of Colorado “That family is no more.” Tibetans in exile say this frequently about the Pangdatsang family. However, the Pangdatsangs were not just any family, but one important enough that their presence and power was temporally noted by other Tibetans: they were a dominant force in Tibetan society, and then they were “no more.” In the span of one generation in the first half of the twentieth century, the Pangdatsangs grew from an important trading family in eastern Tibet to the wealthiest family in all of Tibet.1 Wealthy traders, Sakya sponsors, Gelukpa monastery backers, government officials, renegade politicians, local chieftains, Kuomindang sympathizers, anti-colonial Anglophiles, the Pangdatsang family should have left a deep mark on Tibetan history. Instead, their inconvenient histories have faded into obscurity for a range of reasons, some obvious and some not. What does it mean to proclaim the social death of a family? How is that categorization lived, felt, narrated? In researching the history of this family, I was told not to turn the Pangdatsangs into heroes; that is, not to resurrect their story as a redemptive counter-narrative to the standard Dharamsala narrative of what happened and who mattered in the decades surrounding the 1950s loss of Tibet. To resurrect something is to bring it back to life after death, specifically the reanimation of an individual soul once thought dead. It is a concept indelibly steeped in Christianity. Resurrection doesn’t exactly work in a Tibetan context. And yet, Tibetans know a thing or two about life after death.
    [Show full text]