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Transcultural Studies 2016.1 121 Local Agency in Global Movements: Negotiating Forms of Buddhist Cosmopolitanism in the Young Men’s Buddhist Associations of Darjeeling and Kalimpong Kalzang Dorjee Bhutia, Grinnell College Introduction Darjeeling and Kalimpong have long played important roles in the development of global knowledge about Tibetan and Himalayan religions.1 While both trade centres became known throughout the British empire for their recreational opportunities, favourable climate, and their famous respective exports of Darjeeling tea and Kalimpong wool, they were both the centres of a rich, dynamic, and as time went on, increasingly hybrid cultural life. Positioned as they were on the frontier between the multiple states of India, Bhutan, Sikkim, Tibet, and Nepal, as well as the British and Chinese empires, Darjeeling and Kalimpong were also both home to multiple religious traditions. From the mid-nineteenth century onwards, Christian missionaries from Britain developed churches and educational institutions there in an attempt to gain a foothold in the hills. Their task was not an easy one, due to the strength of local traditions and the political and economic dominance of local Tibetan-derived Buddhist monastic institutions, which functioned as satellite institutions and commodity brokers for the nearby Buddhist states of Tibet, Sikkim, and Bhutan. British colonial administrators and scholars from around the world took advantage of the easy proximity of these urban centres for their explorations, and considered them as museums of living Buddhism. While Tibet remained closed for all but a lucky few, other explorers, Orientalist 1 I would like to thank the many people who contributed to this article, especially Pak Tséring’s family and members of past and present YMBA communities and their families in Darjeeling, Kalimpong, and Sikkim; L.
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