Circumambulating the Jowo in Mongolia Isabelle Charleux
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Dangerous Truths
Dangerous Truths The Panchen Lama's 1962 Report and China's Broken Promise of Tibetan Autonomy Matthew Akester July 10, 2017 About the Project 2049 Institute The Project 2049 Institute seeks to guide decision makers toward a more secure Asia by the century’s mid-point. Located in Arlington, Virginia, the organization fills a gap in the public policy realm through forward-looking, region-specific research on alternative security and policy solutions. Its interdisciplinary approach draws on rigorous analysis of socioeconomic, governance, military, environmental, technological and political trends, and input from key players in the region, with an eye toward educating the public and informing policy debate. About the Author Matthew Akester is a translator of classical and modern literary Tibetan, based in the Himalayan region. His translations include The Life of Jamyang Khyentse Wangpo, by Jamgon Kongtrul and Memories of Life in Lhasa Under Chinese Rule by Tubten Khetsun. He has worked as consultant for the Tibet Information Network, Human Rights Watch, the Tibet Heritage Fund, and the Tibetan Buddhist Resource Center, among others. Acknowledgments This paper was commissioned by The Project 2049 Institute as part of a program to study "Chinese Communist Party History (CCP History)." More information on this program was highlighted at a conference titled, "1984 with Chinese Characteristics: How China Rewrites History" hosted by The Project 2049 Institute. Kelley Currie and Rachael Burton deserve special mention for reviewing paper drafts and making corrections. The following represents the author's own personal views only. TABLE OF CONTENTS Cover Image: Mao Zedong (centre), Liu Shaoqi (left) meeting with 14th Dalai Lama (right 2) and 10th Panchen Lama (left 2) to celebrate Tibetan New Year, 1955 in Beijing. -
Mongol Lawâ•Fla Concise Historical Survey
CORE Metadata, citation and similar papers at core.ac.uk Provided by UW Law Digital Commons (University of Washington) Washington Law Review Volume 23 Number 2 5-1-1948 Mongol Law—A Concise Historical Survey V. A. Riasanovsky Follow this and additional works at: https://digitalcommons.law.uw.edu/wlr Digital Par t of the Comparative and Foreign Law Commons Commons Network Recommended Citation Logo V. A. Riasanovsky, Far Eastern Section, Mongol Law—A Concise Historical Survey, 23 Wash. L. Rev. & St. B.J. 166 (1948). Available at: https://digitalcommons.law.uw.edu/wlr/vol23/iss2/9 This Far Eastern Section is brought to you for free and open access by the Law Reviews and Journals at UW Law Digital Commons. It has been accepted for inclusion in Washington Law Review by an authorized editor of UW Law Digital Commons. For more information, please contact [email protected]. WASHINGTON LAW REVIEW Soviet society is thought of as a moral or "moral-political" unity; its members are but youths and children, requiring training and educa- tion, Soviet law educates them to a Communist social-consciousness, "ingrafting upon them," in the words of a recent Soviet writer," "high, noble feelings." However repressive the Soviet legal system may ap- pear to the "reasonable man" of American tradition, the importance of the underlying conception of Law as a teacher should not be minimized. 14 Kareva, The Role of Soviet Law in the Education of Communist Conscsousness, BOLSHEVIK, No. 4 (in Russian) (1947). MONGOL LAW-A CONCISE HISTORICAL SURVEY V A. RiAsANOVSKY* Two basic systems of law, one Chinese, the other Mongol, co- existed in Eastern Asia. -
Tibeto-Mongol and Chinese Buddhism in Present-Day Hohhot, Inner Mongolia: Competition and Interactions Isabelle Charleux
Tibeto-Mongol and Chinese Buddhism in Present-day Hohhot, Inner Mongolia: Competition and Interactions Isabelle Charleux To cite this version: Isabelle Charleux. Tibeto-Mongol and Chinese Buddhism in Present-day Hohhot, Inner Mongolia: Competition and Interactions. Sino-Tibetan Buddhism across the Ages, 5, 2021, Studies on East Asian Religions. halshs-03327320 HAL Id: halshs-03327320 https://halshs.archives-ouvertes.fr/halshs-03327320 Submitted on 27 Aug 2021 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Isabelle Charleux. Authors’ own file, not the published version in Sino-Tibetan Buddhism across the Ages, Ester Bianchi & Shen Weirong (dir.), Brill : Leyde & Boston (Studies on East Asian Religious, vol. 5), 2021 Tibeto-Mongol and Chinese Buddhism in Present-day Hohhot, Inner Mongolia: Competition and Interactions Isabelle Charleux* Abstract This chapter investigates the architecture, icons, and activities of two Buddhist monasteries of the Old City of Hohhot, capital of the Inner Mongolia Autonomous Region of China: the (Tibeto-)Mongol Yeke juu (Ch. Dazhao[si]) and the Chinese Buddhist Guanyinsi. In it, I present a global view of the Buddhist revival of the Mongol monasteries of Hohhot since the 1980s, with a focus on the material culture—architecture, cult objects, and “decoration”—of the sites. -
Buddhist Archeology in Mongolia: Zanabazar and the Géluk Diaspora Beyond Tibet
Buddhist Archeology in Mongolia: Zanabazar and the Géluk Diaspora beyond Tibet Uranchimeg Tsultemin, Indiana University–Purdue University Indianapolis (IUPUI) Uranchimeg, Tsultemin. 2019. “Buddhist Archeology in Mongolia: Zanabazar and the Géluk Dias- pora beyond Tibet.” Cross-Currents: East Asian History and Culture Review (e-journal) 31: 7–32. https://cross-currents.berkeley.edu/e-journal/issue-31/uranchimeg. Abstract This article discusses a Khalkha reincarnate ruler, the First Jebtsundampa Zanabazar, who is commonly believed to be a Géluk protagonist whose alliance with the Dalai and Panchen Lamas was crucial to the dissemination of Buddhism in Khalkha Mongolia. Za- nabazar’s Géluk affiliation, however, is a later Qing-Géluk construct to divert the initial Khalkha vision of him as a reincarnation of the Jonang historian Tāranātha (1575–1634). Whereas several scholars have discussed the political significance of Zanabazar’s rein- carnation based only on textual sources, this article takes an interdisciplinary approach to discuss, in addition to textual sources, visual records that include Zanabazar’s por- traits and current findings from an ongoing excavation of Zanabazar’s Saridag Monas- tery. Clay sculptures and Zanabazar’s own writings, heretofore little studied, suggest that Zanabazar’s open approach to sectarian affiliations and his vision, akin to Tsongkhapa’s, were inclusive of several traditions rather than being limited to a single one. Keywords: Zanabazar, Géluk school, Fifth Dalai Lama, Jebtsundampa, Khalkha, Mongo- lia, Dzungar Galdan Boshogtu, Saridag Monastery, archeology, excavation The First Jebtsundampa Zanabazar (1635–1723) was the most important protagonist in the later dissemination of Buddhism in Mongolia. Unlike the Mongol imperial period, when the sectarian alliance with the Sakya (Tib. -
The Life and Times of Mingyur Peldrön: Female Leadership in 18Th Century Tibetan Buddhism
The Life and Times of Mingyur Peldrön: Female Leadership in 18th Century Tibetan Buddhism Alison Joyce Melnick Ann Arbor, Michigan B.A., University of Michigan, 2003 M.A., University of Virginia, 2008 A Dissertation presented to the Graduate Faculty of the University of Virginia in Candidacy for the Degree of Doctor of Philosophy Department of Religious Studies University of Virginia August, 2014 ii © Copyright by Alison Joyce Melnick All Rights Reserved August 2014 iii Abstract This dissertation examines the life of the Tibetan nun Mingyur Peldrön (mi 'gyur dpal sgron, 1699-1769) through her hagiography, which was written by her disciple Gyurmé Ösel ('gyur med 'od gsal, b. 1715), and completed some thirteen years after her death. It is one of few hagiographies written about a Tibetan woman before the modern era, and offers insight into the lives of eighteenth century Central Tibetan religious women. The work considers the relationship between members of the Mindröling community and the governing leadership in Lhasa, and offers an example of how hagiographic narrative can be interpreted historically. The questions driving the project are: Who was Mingyur Peldrön, and why did she warrant a 200-folio hagiography? What was her role in her religious community, and the wider Tibetan world? What do her hagiographer's literary decisions tell us about his own time and place, his goals in writing the hagiography, and the developing literary styles of the time? What do they tell us about religious practice during this period of Tibetan history, and the role of women within that history? How was Mingyur Peldrön remembered in terms of her engagement with the wider religious community, how was she perceived by her followers, and what impact did she have on religious practice for the next generation? Finally, how and where is it possible to "hear" Mingyur Peldrön's voice in this work? This project engages several types of research methodology, including historiography, semiology, and methods for reading hagiography as history. -
Nomadic Incursion MMW 13, Lecture 3
MMW 13, Lecture 3 Nomadic Incursion HOW and Why? The largest Empire before the British Empire What we talked about in last lecture 1) No pure originals 2) History is interrelated 3) Before Westernization (16th century) was southernization 4) Global integration happened because of human interaction: commerce, religion and war. Known by many names “Ruthless” “Bloodthirsty” “madman” “brilliant politician” “destroyer of civilizations” “The great conqueror” “Genghis Khan” Ruling through the saddle Helped the Eurasian Integration Euroasia in Fragments Afro-Eurasia Afro-Eurasian complex as interrelational societies Cultures circulated and accumulated in complex ways, but always interconnected. Contact Zones 1. Eurasia: (Hemispheric integration) a) Mediterranean-Mesopotamia b) Subcontinent 2) Euro-Africa a) Africa-Mesopotamia 3) By the late 15th century Transatlantic (Globalization) Africa-Americas 12th century Song and Jin dynasties Abbasids: fragmented: Fatimads in Egypt are overtaken by the Ayyubid dynasty (Saladin) Africa: North Africa and Sub-Saharan Africa Europe: in the periphery; Roman catholic is highly bureaucratic and society feudal How did these zones become connected? Nomadic incursions Xiongunu Huns (Romans) White Huns (Gupta state in India) Avars Slavs Bulgars Alans Uighur Turks ------------------------------------------------------- In Antiquity, nomads were known for: 1. War 2. Migration Who are the Nomads? Tribal clan-based people--at times formed into confederate forces-- organized based on pastoral or agricultural economies. 1) Migrate so to adapt to the ecological and changing climate conditions. 2) Highly competitive on a tribal basis. 3) Religion: Shamanistic & spirit-possession Two Types of Nomadic peoples 1. Pastoral: lifestyle revolves around living off the meat, milk and hides of animals that are domesticated as they travel through arid lands. -
Power, Politics, and Tradition in the Mongol Empire and the Ilkhanate of Iran
OUP CORRECTED PROOF – FINAL, 08/08/16, SPi POWER, POLITICS, AND TRADITION IN THE MONGOL EMPIRE AND THE ĪlkhānaTE OF IRAN OUP CORRECTED PROOF – FINAL, 08/08/16, SPi OUP CORRECTED PROOF – FINAL, 08/08/16, SPi Power, Politics, and Tradition in the Mongol Empire and the Īlkhānate of Iran MICHAEL HOPE 1 OUP CORRECTED PROOF – FINAL, 08/08/16, SPi 3 Great Clarendon Street, Oxford, OX2 6D P, United Kingdom Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide. Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries © Michael Hope 2016 The moral rights of the author have been asserted First Edition published in 2016 Impression: 1 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, by licence or under terms agreed with the appropriate reprographics rights organization. Enquiries concerning reproduction outside the scope of the above should be sent to the Rights Department, Oxford University Press, at the address above You must not circulate this work in any other form and you must impose this same condition on any acquirer Published in the United States of America by Oxford University Press 198 Madison Avenue, New York, NY 10016, United States of America British Library Cataloguing in Publication Data Data available Library of Congress Control Number: 2016932271 ISBN 978–0–19–876859–3 Printed in Great Britain by Clays Ltd, St Ives plc Links to third party websites are provided by Oxford in good faith and for information only. -
Recounting the Fifth Dalai Lama's Rebirth Lineage
Recounting the Fifth Dalai Lama’s Rebirth Lineage Nancy G. Lin1 (Vanderbilt University) Faced with something immensely large or unknown, of which we still do not know enough or of which we shall never know, the author proposes a list as a specimen, example, or indication, leaving the reader to imagine the rest. —Umberto Eco, The Infinity of Lists2 ncarnation lineages naming the past lives of eminent lamas have circulated since the twelfth century, that is, roughly I around the same time that the practice of identifying reincarnating Tibetan lamas, or tulkus (sprul sku), began.3 From the twelfth through eighteenth centuries it appears that incarnation or rebirth lineages (sku phreng, ’khrungs rabs, etc.) of eminent lamas rarely exceeded twenty members as presented in such sources as their auto/biographies, supplication prayers, and portraits; Dölpopa Sherab Gyeltsen (Dol po pa Shes rab rgyal mtshan, 1292–1361), one such exception, had thirty-two. Among other eminent lamas who traced their previous lives to the distant Indic past, the lineages of Nyangrel Nyima Özer (Nyang ral Nyi ma ’od zer, 1124–1192) had up 1 I thank the organizers and participants of the USF Symposium on The Tulku Institution in Tibetan Buddhism, where this paper originated, along with those of the Harvard Buddhist Studies Forum—especially José Cabezón, Jake Dalton, Michael Sheehy, and Nicole Willock for the feedback and resources they shared. I am further indebted to Tony K. Stewart, Anand Taneja, Bryan Lowe, Dianna Bell, and Rae Erin Dachille for comments on drafted materials. I thank the Chiang Ching-kuo Foundation for International Scholarly Exchange for their generous support during the final stages of revision. -
Mongolia: Land of the Blue Sky June 3- 14, 2019
MONGOLIA: LAND OF THE BLUE SKY JUNE 3- 14, 2019 One of the most sparsely populated countries in the world, Mongolia still retains its natural beauty of diverse landscapes and habitats relatively intact along with its well-preserved unique nomadic culture. The open countryside of Mongolia is awe-inspiring, and all sense of urgency seems to dissipate into the famous Mongolian blue sky. Featuring one of Mongolia’s magnificent natural wonders, the Gobi Desert, and the historical highlight Kharakhorum, this trip offers a special opportunity to travel back in time to the untouched land of Genghis Khan and hospitable nomads. Discover the incredible scenery, diverse wildlife, ancient history, and traditional culture of Mongolia on this adventure-packed journey. GROUP SIZE: Up to 15 guests PRICING: $7,995 per person double occupancy / $9,550 single occupancy STUDY LEADERS: Andrew Berry, Lecturer on Organismic and Evolutionary Biology. Born in London, Andrew Berry has a degree in zoology from Oxford University and a PhD in evolutionary genetics from Princeton University. Combining the techniques of field biology with those of molecular biology, Berry’s work has been a search for evidence at the DNA level of Darwinian natural selection. He has published on topics as diverse as giant rats in New Guinea, mice on Atlantic islands, aphids from the Far East, and the humble fruit fly. At Harvard, he currently co-teaches courses on evolutionary biology, on the development of evolutionary thinking, and on the physical basis of biological systems. & Naomi Pierce, Hessel Professor of Biology and Curator of Lepidoptera in the Museum of Comparative Zoology. -
Zanabazar (1635-1723): Vajrayāna Art and the State in Medieval Mongolia
Zanabazar (1635-1723): Vajrayāna Art and the State in Medieval Mongolia Uranchimeg Tsultem ___________________________________________________________________________________ This is the author’s manuscript of the article published in the final edited form as: Tsultem, U. (2015). Zanabazar (1635–1723): Vajrayāna Art and the State in Medieval Mongolia. In Buddhism in Mongolian History, Culture, and Society (pp. 116–136). Introduction The First Jebtsundamba Khutukhtu (T. rJe btsun dam pa sprul sku) Öndör Gegeen Zanabazar is the most celebrated person in the history of Mongolian Buddhism, whose activities marked the important moments in the Mongolian politics, history, and cultural life, as they heralded the new era for the Mongols. His masterpieces of Buddhist sculptures exhibit a sophisticated accomplishment of the Buddhist iconometrical canon, a craftsmanship of the highest quality, and a refined, yet unfettered virtuosity. Zanabazar is believed to have single-handedly brought the tradition of Vajrayāna Buddhism to the late medieval Mongolia. Buddhist rituals, texts, temple construction, Buddhist art, and even designs for Mongolian monastic robes are all attributed to his genius. He also introduced to Mongolia the artistic forms of Buddhist deities, such as the Five Tath›gatas, Maitreya, Twenty-One T›r›s, Vajradhara, Vajrasattva, and others. They constitute a salient hallmark of his careful selection of the deities, their forms, and their representation. These deities and their forms of representation were unique to Zanabazar. Zanabazar is also accredited with building his main Buddhist settlement Urga (Örgöö), a mobile camp that was to reach out the nomadic communities in various areas of Mongolia and spread Buddhism among them. In the course of time, Urga was strategically developed into the main Khalkha monastery, Ikh Khüree, while maintaining its mobility until 1855. -
“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 Under the Communists by HOLMES WELCH
Buddhism under the Communists By HOLMES WELCH THIS article offers a preliminary estimate of what has happened to Buddhists and Buddhist organisations in mainland China during the eleven years since the Chinese People's Republic was founded. Much of the data belongs to the year 1958 when the most rapid changes occurred. Early in 1959, the China mainland press, from which nearly all the data comes, began to give less news on Buddhism. In November 1959 the most important single source, Modern Buddhism, was with- drawn from general circulation abroad. Several sentences in the October number,1 suggest that Peking had become increasingly sensitive to stories of a persecution of Buddhism, and had resolved that the mainland press, at least, would not supply any more evidence of it. The picture is fairly complete, however, with the evidence already in hand. Changes in the Operation of the Monasteries There has never been any ecclesiastical organisation in China that embraced all Buddhist monks or even all the monks of a given sect. Each monastery has traditionally been autonomous, all authority resting in the hands of the abbot. So far as we know, there has been no formal change in this system. But we shall see that Peking through its local govern- ment apparatus and through the Chinese Buddhist Association (which will be discussed below), has exercised increasingly tight control over everything that takes place inside the monasteries and among lay devotees. Using this control, it has transformed the life of the monks. Until 1950 monasteries derived most of their income from land holdings, which, in many cases, had been presented to them at the time of their foundation by the Emperor or added later by wealthy patrons.