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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. -
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. -
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. -
The Tibetan Translation of the Indian Buddhist Epistemological Corpus
187 The Tibetan Translation of the Indian Buddhist Epistemological Corpus Pascale Hugon* As Buddhism was transmitted to Tibet, a huge number of texts were translated from Sanskrit, Chinese and other Asian languages into Tibetan. Epistemological treatises composed by In dian Buddhist scholars – works focusing on the nature of »valid cognition« and exploring peripheral issues of philosophy of mind, logic, and language – were, from the very beginning, part of the translated corpus, and had a profound impact on Tibetan intellectual history. This paper looks into the progression of the translation of such works in the two phases of the diffusion of Buddhism to Tibet – the early phase in the seventh to the ninth centuries and the later phase starting in the late tenth century – on the basis of lists of translated works in various catalogues compiled in these two phases and the contents of the section »epistemo logy« of canonical collections (Tenjur). The paper inquires into the prerogatives that directed the choice of works that were translated, the broader or narrower diffusion of existing trans lations, and also highlights preferences regarding which works were studied in particular contexts. I consider in particular the contribution of the famous »Great translator«, Ngok Loden Shérap (rngog blo ldan shes rab, 10591109), who was also a pioneer exegete, and discuss some of the practicalities and methodology in the translation process, touching on the question of terminology and translation style. The paper also reflects on the status of translated works as authentic sources by proxy, and correlatively, on the impact of mistaken translations and the strategies developed to avoid them. -
“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. -
Buddhism in Sikkim: a Study in Cultural Syncretism Richa Raj*, Alice Rai, Maxine P
DU Journal of Undergraduate Research and Innovation Volume 1 Issue 2, Page 291-302 Buddhism in Sikkim: A Study in Cultural Syncretism Richa Raj*, Alice Rai, Maxine P. Mathew, Naina Johnson, Neethu Mathew, Osheen Magu, Shivangi Singh, Srishti Gupta, Supriya Sinha, Tanya Ranjan, Urvashi Bhardwaj [email protected] Jesus and Mary College, University of Delhi, Chanakyapuri, New Delhi. 110021 ABSTRACT This study aims at „de-mystifying‟ the diverse Buddhist culture of Sikkim through an analysis of its origins, belief systems, symbols, architecture, as well as the evolving culture of the monasteries using audio and visual documentation and interviews as tools. At the same time it attempts to document the cultural assimilation of other traditions (such as Hinduism) into this religious tradition. It was observed that the religious practices of Buddhism in Sikkim were influenced by the dominant Hindu religion and pre-Buddhist religions such as Bonism. The religious assimilation of different cultures in Buddhism is mainly seen in the ritualistic practices while the architectural style was influenced by the Tibetan and localized artistic forms. This assimilation can be widely viewed among the recently-converted Buddhists, that is, the Tamang and Gurung castes. Keywords: Buddhism, culture, philosophy, rituals, Sikkim, Tibetan. INTRODUCTION About 2,500 years ago, Shakyamuni Buddha attained enlightenment after many years of intensive spiritual practice, leading to the development of one of the world‟s great religions. Standing for compassion, forbearance, love, non-violence and patience, Buddhism further percolated to the neighbouring countries forming its own identity therein. As heresy against Brahmanism, it sprang from the kshatriya clans of eastern India and advocated the middle path. -
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 -
THE EARLY BUDDHIST HERITAGE of LADAKH RECONSIDERED CHRISTIAN LUCZANITS Much Ofwhat Is Generally Considered to Represent the Earl
THE EARLY BUDDHIST HERITAGE OF LADAKH RECONSIDERED CHRISTIAN LUCZANITS Much ofwhat is generally considered to represent the earliest heritage of Ladakh cannot be securely dated. It even cannot be said with certainty when Buddhism reached Ladakh. Similarly, much ofwhat is recorded in inscriptions and texts concerning the period preceding the establishment of the Ladakhi kingdom in the late 151h century is either fragmentary or legendary. Thus, only a comparative study of these records together 'with the architectural and artistic heritage can provide more secure glimpses into the early history of Buddhism in Ladakh. This study outlines the most crucial historical issues and questions from the point of view of an art historian and archaeologist, drawing on a selection of exemplary monuments and o~jects, the historical value of which has in many instances yet to be exploited. vVithout aiming to be so comprehensive, the article updates the ground breaking work of A.H. Francke (particularly 1914, 1926) and Snellgrove & Skorupski (1977, 1980) regarding the early Buddhist cultural heritage of the central region of Ladakh on the basis that the Alchi group of monuments l has to be attributed to the late 12 and early 13 th centuries AD rather than the 11 th or 12 th centuries as previously assumed (Goepper 1990). It also collects support for the new attribution published by different authors since Goepper's primary article. The nmv fairly secure attribution of the Alchi group of monuments shifts the dates by only one century} but has wide repercussions on I This term refers to the early monuments of Alchi, rvIangyu and Sumda, which are located in a narrow geographic area, have a common social, cultural and artistic background, and may be attIibuted to within a relatively narrow timeframe.