Thesis (Ph. D.)--University of Chicago, Divinity School, 2001. / Includes bibliographical references. Also available on the Internet.

Thesis--Göteborgs Universitet. / Extra t.p. with thesis statement inserted. Includes bibliographical references (leaves 157-161).

No description available.

Thesis (Ph. D.)--University of Washington. / Includes bibliography.

In the period since Tiananmen the People's Republic of China has deployed new controlling mechanisms in society to better integrate minorities. These mechanisms of control are more subtle and use elements of discipline, panopticism, and bio-power; rather than the spectacle of power associated with sovereigns and gristly punishment. This study uses Foucault to analyze the transition that seems to be occurring in China, in order to show that it should no longer be viewed singularly as an authoritarian power that uses force to control its population. To do this two groups are analyzed, the Uyghur people of Xinjiang, and the Tibetan people. Within each case this thesis explores the development of disciplinarity in the educational system, panopticism and its deployment in religion, and bio-power in birthing and migratory policies. Upon analysis, it is argued that China must be viewed as an authoritarian state that has adopted subtle methods of control, like those found in Western liberal democratic states. Because of this the international community must adapt their views of China in order to better understand how minorities are integrated into Han culture in more highly developed ways. / Master of Arts

Thesis (M.A.)--University of Texas at El Paso, 2009. / Title from title screen. Vita. CD-ROM. Includes bibliographical references. Also available online.

Thesis (Ph.D.)--University of Washington, 1999. / Vita. Includes bibliographical references (leaves [405]-417).

This thesis examines the role of images and image-makers in the period after 1959, when political control of Tibet was assumed by the People's Republic of China and thousands of Tibetans followed the Dalai Lama into exile. It is based on the work of image-makers in exile communities in India and in the Tibetan Autonomous Region of the People's Republic. The first section of the thesis establishes the importance of images in the exile community (with emphasis on the Tibetan capital-in-exile, Dharamsala) as religious objects and as definers of identity. Image-makers' responses to the conditions of exile and their engagement with new techniques of production and subject matter are discussed. Their works are analysed in the context of Tibetan debates about what constitutes appropriate imagery for exilic conditions. The thesis demonstrates that style is invented and negotiated in different ways, with significant differences emerging between image-makers in Dharamsala and those outside the capital-in-exile. The second section of the study examines the parallel history of image production in the Tibetan Autonomous Region. Here the impact of the colonial gaze is registered in a chapter on Chinese depictions of Tibet. The resulting entanglement of Chinese and Tibetan styles of image- making over the course of nearly five decades is outlined. Finally, the emergence of self-consciously Tibetan "modernist" images and image- makers is considered. A case study of one artist, who has worked in both the Tibetan Autonomous Region and the capital-in exile, draws the two sections into a problematised alignment. The contribution of this thesis rests in the analysis of Tibetan images during a period of dramatic political and social upheaval, a subject which has been largely ignored by art historians and is only beginning to be considered by anthropologists. It aims to enter into a debate about style in Tibetan painting from the perspective of post-1959 Tibetan image-makers.

This thesis presents a study of the Bonpo in Dolanji, a Tibetan refugee settlement in North India. The Bonpo are a distinctive religious minority within the Tibetan refugee population. In the 1950s, Chinese Communist forces occupied Tibet and, in 1959, the fourteenth Dalai Lama fled Tibet into exile in India. In 1960, the Tibetan Government-in-Exile was established in Dharamsala, and emphasised a ‘shared’ Buddhist heritage as being central to the Tibetan national identity. This discourse, which represents the Tibetans as being homogeneously Buddhist, effectively marginalised followers of non-Buddhist religions, including the Bonpo. As a result, the Bonpo have been compelled to adapt, whilst resisting the marginalisation of their religious identity and the constraints embedded in their refugee status. Based on twelve months of fieldwork carried out in 2007-2008 in Dolanji, this thesis explores the ways in which the Bonpo engage with their marginality and manipulate the constraints applied to their situation in order to empower themselves. It argues that on the margins, where the boundaries between inclusion and exclusion are contested and negotiable, the Bonpo are permitted some flexibility to create their identity with different ‘others,’ and to develop new affiliations in order to modify their situation. This thesis unpicks the ‘dialogues’ the Bonpo have established with the Tibetan Government-in-Exile, including their discourse on ‘the Bon traditions’, the participation of the Bonpo in the Tibetan national community, their relationship with foreign patrons and the Chinese Government, and the representation of the Bon religion in school textbooks. It is contended that the margins provide a consistent energy which feeds the dynamics of social relationships, informing cultural and social change. Today’s Bonpo remain situated on the margins of the Tibetan refugee population. However, this thesis demonstrates that in the past decades of exile, the Bonpo have utilised the marginalisation that was forced upon them by multiple ‘others’ to develop what they claim to be ‘Bon traditions’, in order to illustrate their distinctive, but equally important, status in contrast to Buddhism within the Tibetan ‘national’ identity.

Thesis (Ph. D.)--University of Washington, 2005. / Vita. Includes bibliographical references (leaves 247-258).