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Location: Tibet Lies at the Centre of Asia, with an Area of 2.5 Million Square Kilometers. the Earth's Highest Mountains, a Vast
Location: Tibet lies at the centre of Asia, with an area of 2.5 million square kilometers. The earth's highest mountains, a vast arid plateau and great river valleys make up the physical homeland of 6 million Tibetans. It has an average altitude of 13,000 feet above sea level. Capital: Lhasa Population: 6 million Tibetans and an estimated 7.5 million Chinese, most of whom are in Kham and Amdo. Language: Tibetan (of the Tibeto-Burmese language family). The official language is Chinese. Tibet is comprised of the three provinces of Amdo (now split by China into the provinces of Qinghai, Gansu & Sichuan), Kham (largely incorporated into the Chinese provinces of Sichuan, Yunnan and Qinghai), and U-Tsang (which, together with western Kham, is today referred to by China as the Tibet Autonomous Region). The Tibet Autonomous Region (TAR) comprises less than half of historic Tibet and was created by China in 1965 for administrative reasons. It is important to note that when Chinese officials and publications use the term "Tibet" they mean only the TAR. Tibetans use the term Tibet to mean the three provinces described above, i.e., the area traditionally known as Tibet before the 1949-50 invasion. Today Tibetans are outnumbered by Han Chinese population in their own homeland, there are est. 6 million Tibetans and an estimated 7.5 million Chinese, most of whom are in Kham and Amdo. The official language is Chinese. But those Tibetans living in exile still speak, read and write in Tibetan (of the Tibeto-Burmese language family). -
Tibet Under Chinese Communist Rule
TIBET UNDER CHINESE COMMUNIST RULE A COMPILATION OF REFUGEE STATEMENTS 1958-1975 A SERIES OF “EXPERT ON TIBET” PROGRAMS ON RADIO FREE ASIA TIBETAN SERVICE BY WARREN W. SMITH 1 TIBET UNDER CHINESE COMMUNIST RULE A Compilation of Refugee Statements 1958-1975 Tibet Under Chinese Communist Rule is a collection of twenty-seven Tibetan refugee statements published by the Information and Publicity Office of His Holiness the Dalai Lama in 1976. At that time Tibet was closed to the outside world and Chinese propaganda was mostly unchallenged in portraying Tibet as having abolished the former system of feudal serfdom and having achieved democratic reforms and socialist transformation as well as self-rule within the Tibet Autonomous Region. Tibetans were portrayed as happy with the results of their liberation by the Chinese Communist Party and satisfied with their lives under Chinese rule. The contrary accounts of the few Tibetan refugees who managed to escape at that time were generally dismissed as most likely exaggerated due to an assumed bias and their extreme contrast with the version of reality presented by the Chinese and their Tibetan spokespersons. The publication of these very credible Tibetan refugee statements challenged the Chinese version of reality within Tibet and began the shift in international opinion away from the claims of Chinese propaganda and toward the facts as revealed by Tibetan eyewitnesses. As such, the publication of this collection of refugee accounts was an important event in the history of Tibetan exile politics and the international perception of the Tibet issue. The following is a short synopsis of the accounts. -
Trials of a Tibetan Monk: the Case of Tenzin Delek
Human Rights Watch February 2004, Vol. 16, No. 1 (C) Trials of a Tibetan Monk: The Case of Tenzin Delek Map 1: Provinces and Autonomous Regions of the People’s Republic of China..............................1 Map2: Sichuan Province and Surrounding Areas....................................................................................2 Map 3: Southeastern Section of Kardze/Ganzi Tibetan Autonomous Prefecture............................3 I. Summary ....................................................................................................................................................5 Recommendations ...................................................................................................................................7 A Note on Methodology.........................................................................................................................8 II. Introduction...........................................................................................................................................10 Tenzin Delek ..........................................................................................................................................12 Lobsang Dondrup..................................................................................................................................14 Bombs......................................................................................................................................................15 III. Arrests...................................................................................................................................................17 -
Tibet: Psychology of Happiness and Well-Being
Psychology 410 Psychology of Well-Being and Happiness Syllabus: Psychology 410, Summer 2020 Psychology of Happiness and Well-Being Course Content: The goal of this course is to understand and experience teachings on happiness and well-being that come from psychological science and from Buddhism (particularly Tibetan Buddhism), through an intercultural learning experience in Tibet. Through being immersed in authentic Tibetan community and culture, students will be able to have an anchored learning experience of the teachings of Tibetan Buddhism and compare this with their studies about the psychological science of well-being and happiness. Belief in Buddhism or any other religion is not necessary for the course. The cultural experiences in Tibet and understanding the teachings of Buddhism give one assemblage point upon which to compare and contrast multiple views of happiness and well-being. Particular attention is given in this course to understanding the concept of anxiety management from a psychological science and Buddhist viewpoint, as the management of anxiety has a very strong effect on well- being. Textbook (Required Readings): The course uses open source readings and videos that can be accessed through the PSU Library proxies, and open source websites. Instructors and Program Support Course Instructors and Program Support: Christopher Allen, Ph.D. and Norzom Lala, MSW candidate. Christopher and Norzom are married partners. ChristopherPsyc is an adjunct faculty member and senior instructor in the department of psychology at PSU. He has won the John Eliot Alan award for outstanding teacher at PSU in 2015 and 2019. His area of expertise includes personality and well- being psychology, and a special interest in mindfulness practices. -
The Life and Scholarship of the Eighteenth- Century Amdo Scholar Sum Pa Mkhan Po Ye Shes Dpal ’Byor (1704-1788)
Renaissance Man From Amdo: the Life and Scholarship of the Eighteenth- Century Amdo Scholar Sum Pa Mkhan Po Ye Shes Dpal ’Byor (1704-1788) The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:40050150 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Renaissance Man From Amdo: The Life and Scholarship of the Eighteenth-Century Amdo Scholar Sum pa Mkhan po Ye shes dpal ’byor (1704-1788) ! A dissertation presented by Hanung Kim to The Department of East Asian Languages and Civilizations in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of History and East Asian Languages Harvard University Cambridge, Massachusetts April, 2018 © 2018 – Hanung Kim All rights reserved. ! Leonard W. J. van der Kuijp Hanung Kim Renaissance Man From Amdo: The Life and Scholarship of the Eighteenth- Century Amdo Scholar Sum pa Mkhan po Ye shes dpal ’byor (1704-1788) Abstract! This dissertation examines the new cultural developments in eighteenth-century northeastern Tibet, also known as Amdo, by looking into the life story of a preeminent monk- scholar, Sum pa Mkhan po Ye shes dpal ’byor (1708-1788). In the first part, this study corroborates what has only been sensed by previous scholarship, that is, the rising importance of Amdo in Tibetan cultural history. -
Tibet Outside the TAR Page 2159
CFP-W, Chentsa Chinese: Jianza Xian Alliance for Research in Tibet (ART) Tibet Outside the TAR page 2159 roll/neg: 54:15 subject: wide angle view of the town location: Chentsa Dzong CFP-W-éE,, Malho -é, Tibetan Autonomous Prefecture, Tsongön UWê-¢éP, [Ch: Jianza , Huangnan TAP, Qinghai Province] approx. date: winter 1995/1996 comment: In the distance is the Machu (Huanghe, Yellow R.). Across the river is Haidong Prefecture with two million inhabitants, at least two thirds of them Chinese and Hui. Official population in Chentsa is about 49,000, with a 60% Tibetan majority claimed. The true Tibetan proportion is probably lower. Demographic pressure is intense: population density in Chentsa, the nearest to Xining and Haidong, is 28 persons/km2 . The next county, the capital, Regong, has 21. In Tsekhog it is 7 and only 4 in Yülgan. (Viewed from the south.) © 1997 Alliance for Research in Tibet (ART), all rights reserved Alliance for Research in Tibet (ART) Tibet Outside the TAR page 2161 b. Chentsa [Ch: Jianza] i. Brief description and impressions Chentsa CFP-W-éE, (Ch. Jianza Xian ) is one of the most vulnerable of all the Tibetan counties to patterns of development preferred by China. Only the Yellow River (Ma Chu), edging its northern border, now divides it from the densely-populated Chinese and Hui region of Haidong Prefecture. This geographical feature once served as a clear and formidable marker between a totally Tibetan world to the south and a region which, though sinicizing gradually over the centuries, did not overleap the Yellow River until the Communist Chinese occupation. -
Qinghai Information
Qinghai Information Overview Qinghai is located in northwestern China. The capital and largest city, Xining, lies roughly 50 miles (80 km) from the western border and approximately 30 miles (48 km) north of the Yellow River (Huang He). It is the nation’s 4th largest province with almost 279,000 square miles (more accurately 721,000 sq km). However, the total population places 30th in the country with only 5,390,000 people. The province earns its name from the salt lake Qinghai, located in the province’s northeast less than 100 miles (161 km) west of Xining. Qinghai Lake is the largest lake in China, the word literally meaning “blue sea”. Qinghai Geography Qinghai province is located on the northeastern part of the Tibetan Plateau of western China. The Altun Mountains run along the northwestern horizontal border with Xinjiang while the Hoh Xil Mountains run horizontally over the vertical portion of that border. The Qilian Mountains run along the northeastern border with Gansu. The Kunlun Mountains follow the horizontal border between Tibet (Xizang) and Xinjiang. The Kunlun Mountains gently slope southward as the move to central Qinghai where they are extended eastward by the Bayan Har Mountains. The Dangla Mountains start in Tibet south of the Kunlun Mountains to which they run parallel. The Ningjing Mountains start in the south of Qinghai and move southward into Tibet then Yunnan. The famous Yellow River commences in this Qinghai China. A small river flows from the west into Gyaring Lake where a small outlet carries water eastward to Ngoring Lake. The Yellow River then starts on the east side of Ngoring Lake. -
Discussion Guide About This Guide
Discussion Guide About this Guide This guide is designed to be used in conjunction with the filmValley of the Heroes. It contains background information about the film and its subject matter, discussion questions, and additional resources. It has been written with classroom and community settings in mind, but can be used by anybody who would like to facilitate a screening and discussion about the film. Table of Contents Filmmaker Statement 3 Context for the Film 4 Disambiguation: What is Tibet? 5 Geography 6 A Brief History of Hualong (Dpa’Lung) 7 Qinghai Nationalities University Local Education Aid Group (LEAG) 8 Discussion Questions and Activities 9 Recommended Resources 10 Right Turning Conch Shell - a Tibetan auspicious Film Purchase Information 11 symbol associated with heroism. 2 Filmmaker Statement by Khashem Gyal “When no one listens, no one tells, and when no one tells, no one learns, and thus when the elders die, so do the traditions and language.” This old Tibetan proverb sadly captures the current situation of Tibetan oral (LEAG). In my first class, I started teaching a Tibetan subject, and realized that traditions and language. Each year sees the passing of precious aged people, and three quarters of the students were unable to understand Tibetan at all. The other there is a decline in the number of children who speak Tibetan and understand teachers and I had collected Tibetan folklore, riddles, songs, and dance to teach their culture. to the students. They were interested, but much of the time we had to explain in Chinese. Tibetan civilization is characterized by a very strong oral and popular culture, combined with a sophisticated intellectual, religious, and philosophical literary We wanted to have a good relationship with the community, so we decided to visit production. -
Speech Delivered by His Holiness 14 Dalai Lama to the Second Gelug
Speech Delivered by His Holiness 14th Dalai Lama to the Second Gelug Conference (Dharamsala, June 12th 2000) We meet here today with Ganden Tri Rinpoche, the representative of Jamgön Gyelwa (Lama Tsong Khapa), chiefly gracing us with his presence. The abbots representing the three seats of Sera, Drepung, Ganden, as well as those of Tashi Lhunpo, Gyutö and Gyumei tantric colleges have joined us; as have abbots and former abbots who are here on behalf of the various other Gelug monasteries. It seems though that the Manali representative has not been able to join us though (laughter)1. Anyway as well as all of these guests I also have been able to attend this Gelug conference. The organisation of these international Gelug conferences and the general concern for the maintenance and promotion of the teaching is admirable. I would like to thank all of you for your concern and for having put in such hard work. Given the significance of this event, I would like to encourage everyone, for the space of these few days, to dispense with ostentatious posing and the empty formalities of ceremony. Let’s try to get to the heart of the matter. We have now gained quite a bit of experience. So let us utilise that to focus on what problems we face and give some thought to how we can improve things. Our consideration of these matters should be careful. I have high hopes that this will prove to be an open forum for the discussion of the important issues and will generally prove to be a success. -
The Body of Skyid Shod Sprul Sku: the Mid-Seventeenth Century Ties Between Central Tibet, the Oirat Mongols, and Dgon Lung Monastery in Amdo
The Body of Skyid shod sprul sku: The Mid-Seventeenth Century Ties between Central Tibet, the Oirat Mongols, and Dgon lung Monastery in Amdo Brenton Sullivan (Colgate University) he earliest Tibetan history of Amdo1 that we have—Skal ldan rgya mtsho’s 1652 A mdo’i chos ’byung (History of the T Dharma in Amdo)2—begins with mention of eminent lamas from Central Tibet and, in particular, the visits to Amdo by the Third and Fifth Dalai Lamas. The history of Buddhism in Amdo, at least according Dge lugs scholars, is deeply indebted to its spiritual exchanges with Central Tibet. This article reveals one of the most important connections between Central Tibet and Amdo in the years immediately preceding and concurrent with the establishment of the Dga’ ldan pho brang government in Lhasa: that between the Skyid shod polity of the Lhasa Valley and the influential Monguor monastery of Dgon lung byams pa gling. In the process we will encounter some answers to why Dgon lung became the recipient of so much Oirat Mongol largess and why the Qing emperors, too, gave so much attention to Dgon lung and adjacent monasteries in Amdo. Dgon lung byams pa gling, or Youning si 佑寧寺 Dgon lung was the largest monastery in Amdo in the late seventeenth and early eighteenth centuries, housing 1500 monks in 1 T. A mdo; sometimes referred to in scholarly literature as “northeastern Tibet,” although the region was and is as much or even more the homeland of various Mongolic groups, not to mention several other ethnic groups. -
Tibet: Problems, Prospects, and U.S
Order Code RL34445 Tibet: Problems, Prospects, and U.S. Policy Updated July 30, 2008 Kerry Dumbaugh Specialist in Asian Affairs Foreign Affairs, Defense, and Trade Division Tibet: Problems, Prospects, and U.S. Policy Summary On March 10, 2008, a series of demonstrations began in Lhasa and other Tibetan regions of China to mark the 49th anniversary of an unsuccessful Tibetan uprising against Chinese rule in 1959. The demonstrations appeared to begin peacefully with small groups that were then contained by security forces. Both the protests and the response of the PRC authorities escalated in the ensuing days, spreading from the Tibetan Autonomous Region (TAR) into parts of Sichuan, Gansu, and Qinghai Provinces with Tibetan populations. By March 14, 2008, mobs of angry people were burning and looting establishments in downtown Lhasa. Authorities of the People’s Republic of China (PRC) responded by sealing off Tibet and moving in large-scale security forces. Beijing has defended its actions as appropriate and necessary to restore civil order and prevent further violence. Still, China’s response has resulted in renewed calls for boycotts of the Beijing Olympics opening ceremony on August 8, 2008, and for China to hold talks with the Dalai Lama. China sees itself as having provided Tibet with extensive economic assistance and development using money from central government coffers, and PRC officials often seem perplexed at the simmering anger many Tibetans nevertheless retain against them. Despite the economic development, Tibetans charge that the PRC interferes with Tibetan culture and religion. They cite as examples: Beijing’s interference in 1995 in the choice of the Panchen Lama, Tibet’s second highest- ranking personage; enactment of a “reincarnation law” in 2007 requiring Buddhist monks who wish to reincarnate to obtain prior approval from Beijing; and China’s policy of conducting “patriotic education” campaigns, as well as efforts to foster atheism, among the Tibetan religious community. -
Introduction
Introduction The Philosophical Grounds and Literary History of Zhentong Klaus-Dieter Mathes and Michael R. Sheehy Though the subject of emptiness śūnyatā( , stong pa nyid) is relatively well estab- lished in English-language texts on Buddhism, it is usually presented only as the emptiness of lacking independent existence or, more literally, the emptiness of an own nature (svabhāva, rang bzhin). However, the general reader of English literature on Buddhism may not be aware that such an understanding of emptiness reflects a particular interpretation of it, advanced predominantly by the Sakya, Kadam, and Geluk orders, which has exercised a particularly strong influence on the dis- semination of Buddhist studies and philosophy in the West. In Tibetan discourse, this position is referred to as rangtong (rang stong), which means that everything, including the omniscience of a Buddha, is taken to be empty of an own nature. It is this lack of independent, locally determined building blocks of the world that allows in Madhyamaka the Buddhist axiom of dependent origination. In other words, rangtong emptiness is the a priori condition for a universe full of open, dynamic systems. The union of dependent origination and emptiness—the insepa- rability of appearance and emptiness—sets the ground for philosophical models of interrelatedness that are increasingly used in attempts to accommodate astonishing observations being made in the natural sciences, such as wave-particle duality or quantum entanglement. Throughout the long intellectual history of Indian and Tibetan Buddhism, one of the major questions that remains unresolved is whether a systematic pre- sentation of the Buddha’s doctrine requires challenging rangtong as the exclusive mode of emptiness, which has led some to distinguish between two modes of emptiness: (1) Rangtong (rang stong), that is, being empty of an own nature on the one hand, and (2) Zhentong (gzhan stong), that is, being empty of everything other 1 © 2019 State University of New York Press, Albany 2 Klaus-Dieter Mathes and Michael R.