Det gamla Tibet var inget Shangri-La - drömland innan Kinas invasion, år 1950. Det var ett land som styrdes av en feodal överklass, samt präster och munkar men den uppfyllde alla kriterier av en nationalstat. Kinas folksrättslig illegala maktövertagande och den hårda ockupationen som medförde stort lidande för det tibetanska folket måste därför fördömas. Tibet hade en rik och unik kultur, livaktikga buddhistiska traditioner och en fredsfilosofi som låg till grund för tibetanernas icke-våldspolitik. Invasionen och den följande exiltillvaron av Dalai Lamas regering utlöste stora förändringar i tibetanernas samhälle, både till det bättre och till det sämre. Medan situationen för folket i Tibet är allvarlig pga. Kinas ockupationspolitik har tibetanerna i exil lyckats bevara den tibetanska identiteten och samtidigt förvandla den hierokratisk passiva fredskulturen till en modern demokratisk icke-våldsrörelse. Det är denna demokratiprocess som undersöktes i uppsatsen.

第23回名古屋大学年代測定総合研究センターシンポジウム平成22(2010)年度報告

This dissertation is an in-depth study of the nineteenth-century Shalu Abbatial History, a collection of biographies of abbots and other important religious masters, or lamas, from the Tibetan monastery of Shalu, located in the Tibetan region of Tsang. Examining the History in conjunction with the autobiography of its author, Losel Tengyong (b. 1804), and vis-à-vis other texts from Shalu, reveals, I argue, that the Shalu Abbatial History is a guidebook of conduct that prescribes to the Shalu monk, its intended reader, a discrete pattern of exemplarity that constitutes the author's own particular vision of what a noble lama should be within the Shalu tradition. The constitution of this pattern of exemplarity is examined within four themes of virtuous conduct: the dedication to resolving congregational conflicts, the literalist observance of the Buddhist disciplinary code contained within the Vinaya, the devotion to the preservation of books, and the power to successfully exploit violent rituals to protect the monastic tradition. The prescriptive vision, moreover, constituted by these four virtuous themes, lies not only within the History itself, but also more broadly in the intertextual connections that clarify this prescription and infuse it with meaning from the Shalu tradition—the world that has generated, and is reflected within, the text.

Thesis (Master of Science)--Miami University, Dept. of Geology, 2004. / Title from first page of PDF document. Document formatted into pages; contains [1], v, 76 p. : ill. Includes bibliographical references (p. 42-50).

Thesis (Ph. D.)--University of Washington, 1994. / Vita. Includes bibliographical references (leaves [340]-358).

Submitted by Vinicius de Assis null (deassis.vinicius@gmail.com) on 2016-07-29T14:46:59Z No. of bitstreams: 2 THANGKA A PINTURA SAGRADA TIBETANA.docx: 18848509 bytes, checksum: 0f3bea4566b0c4667ffea6f21ff1af6f (MD5) THANGKA A PINTURA SAGRADA TIBETANA.pdf: 8432818 bytes, checksum: f357a28d3e4d03a1d5eb7cb6ce23a613 (MD5) / Approved for entry into archive by Felipe Augusto Arakaki (arakaki@reitoria.unesp.br) on 2016-08-01T14:18:49Z (GMT) No. of bitstreams: 1 assis_v_me_ia.pdf: 8432818 bytes, checksum: f357a28d3e4d03a1d5eb7cb6ce23a613 (MD5) / Made available in DSpace on 2016-08-01T14:18:49Z (GMT). No. of bitstreams: 1 assis_v_me_ia.pdf: 8432818 bytes, checksum: f357a28d3e4d03a1d5eb7cb6ce23a613 (MD5) Previous issue date: 2016-06-17 / O presente estudo intenta apresentar os princípios básicos, históricos e processuais, da pintura tradicional tibetana, thangka. Tal objetivo se justifica pela escassez de estudos em língua portuguesa sobre o assunto. Ainda que seja perceptível nos tempos atuais uma expansão dos estudos asiáticos no Brasil, em confluência com uma crescente aproximação e interesse pela cultura oriental na contemporaneidade; esta pesquisa, por meio de estudo de campo, levantamento bibliográfico e histórico, busca a investigação e exposição do profundo e específico âmbito do simbólico, sagrado e tradicional na pintura tibetana. Acreditando que o reconhecimento das artes e teorias estéticas não eurocêntricas corroboram a cognição e produção da inestimável diversidade cultural humana. / The following study intends to present the basic, historical and procedural principles of the traditional Tibetan painting, thangka. This objective is justified by the lack of studies in Portuguese on the subject. Although it is noticeable nowadays an expansion of Asian studies in Brazil, in confluence with a growing approach and interest in Eastern culture in contemporary society; this dissertation, by field research, literature and history, wishes to investigate, explain and expose the deep and specific scope of the symbolic, sacred and traditional in Tibetan painting. Believing that the recognition of the arts and non eurocentric aesthetic theories corroborate the cognition and production of the invaluable human cultural diversity.

The Himalayan Mountain range encompasses an unparalleled landscape featuring some of the planet’s highest peaks, including Mount Everest. In the heart of this massive orographic barrier lies Nepal, sandwiched in the historically geostrategic position between the Tibetan plateau to the north and India in the south. Until recently, Nepalese and Tibetan populations remained poorly characterized genetically, partly because of their inaccessible geographical locations. In the present study, the genetic diversity of these two Himalayan populations is evaluated using different marker systems, including mitochondrial DNA (mtDNA) and Short Tandem Repeats (STRs) in the autosomes as well as on the Y-chromosome (Y-STR). While autosomal STRs are distributed throughout the genome and are biparentally inherited, the Y-chromosome and mtDNA are haploid markers and provide the paternal and maternal histories of the population, respectively. Fifteen autosomal STR loci were typed in 341 unrelated individuals from three Nepalese populations (188), namely Tamang (45), Newar (66) and Kathmandu (77), and a general collection from Tibet (153). These samples were also sequenced for the mtDNA control region and all of them were subsequently assigned to 75 different mtDNA haplogroups and sub-haplogroups by screening their diagnostic sites in the coding region using Restriction Fragment Length Polymorphism analysis and/or sequencing, thus achieving an unprecedented level of resolution. The results from the autosomal and mtDNA data suggest a Northeast Asian origin for the Himalayan populations, with significant genetic influence from the Indian subcontinent in Kathmandu and Newar, corroborating our previous Y-chromosome study. In contrast, Tibet displays a limited Indian component, suggesting that the Himalayan massif acted as a natural barrier for gene flow from the south. The presence of ancient Indian mtDNA lineages in Nepal implies that the region may have been inhabited by the earliest settlers who initially populated South Asia. In addition, seventeen Y-STR loci were analyzed in 350 Tibetan males from three culturally defined regions of historical Tibet: Amdo (88), Kham (109) and U-Tsang (153). The results demonstrate that the 17 Y-STR loci studied are highly polymorphic in all the three Tibetan populations examined and hence are useful for forensic cases, paternity testing and population genetic studies.

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