This thesis focuses on the socio-cultural and anthropological aspects of Tibetan medicine in contemporary Russia and investigates how Tibetan medicine is practised, consumed and represented in two major Russian cities, Moscow and St Petersburg. It is the first case-study of such kind in the context of Russian culture, as the anthropological aspects of Tibetan medicine in contemporary Russia have not yet been the subject of a systematic research. Up till now, scholarly publications on Tibetan medicine in Russia have dealt either with the translation and textual analysis of ancient Tibetan medical treatises or with the history of the first appearance of Tibetan medicine in Buriatia, the traditionally Buddhist region of Russia, and St Petersburg / Petrograd, paying little attention to contemporary developments and, most importantly, ignoring how Tibetan practitioners and their patients are making sense of Tibetan medicine. Based on twenty four interviews with practitioners and consumers of Tibetan medicine in the two Russian capitals, my research fills in this lacuna by looking at personal experiences, perceptions and accounts of my interviewees and exploring how they adapt Tibetan medicine to their skills, beliefs and ideas. My approach to sources is informed by Iurii Lotman's theory of intercultural communication. Although this theory was developed by Lotman for the analyses of the processes of cultural reception of literary texts, it is also relevant, with some modifications, for the analysis of the process of reception of non-textual cultural forms. The analysis of data collected from interviews with doctors and patients and the textual analysis of media, cinematic and literary sources has revealed two dominant trends and representational techniques. The first trend amounts to representing Tibetan medicine as unique and exotic, while the second trend amounts to the conceiving of Tibetan medicine as Russia's indigenous tradition, a part of Russian history, which had been subverted and suppressed in the Soviet period, yet rediscovered post-1991. Thus, we see here a co-existence of the inter-cultural dialogue between Russian culture and an exotic 'other' and the intra-cultural dialogue with a recently rediscovered part of 'self'. Both trends, which, at first glance, might appear to stand in contradiction to each other, sometimes coexist within a single explanatory narrative. The thesis also focuses on inter-cultural interactions between doctors and patients. It is argued that these interactions take place in the context of a noteworthy sociological and cultural phenomenon that the thesis calls 'mutual counter-adaptation'. Mutual counter-adaptation is the key mechanism used, consciously or spontaneously, by Tibetan doctors and their patients in order to facilitate the process of understanding between the parties involved in an inter-cultural dialogue around Tibetan medicine. The thesis finally reveals how this mutual counter-adaption takes place within a wider Russian cultural and media environment which exploits a set of specific symbols and images in order to make Tibetan medicine comprehensible and attractive to the wider Russian public.

本論文從跨國穆斯林教育改革運動與宗教文化對話之角度，研究社會衝突及其可能的解決之道。無論是西方社會，抑或東方社會，都存在著社會衝突及社會缺乏凝聚力等現象，此等現象現在成為公共辯論的核心議題。近年來，這些議題也被認為與穆斯林及其宗教活動相關。面對這類指控與社會問題，伊斯蘭世界以各種不同的方式做出回應。深受土耳其穆斯林思想家法圖拉‧菊稜(M. Fethullah Gülen)之思想及教誨而啟發，發展出的Hizmet全球公民社會運動，即提出了解決前述問題的實務做法，此係本論文內容所研究之主題。 在多元化的社會中，有各種不同的溝通架構與方法可解決衝突。Hizmet運動提倡在不同種族與信仰的環境之間建立新的教育體系與對話管道，並藉此邁向全球和平。Hizmet運動認為，唯有透過教育與對話，不同的社會群體間才有可能發展及維繫其社會的凝聚力，並能由此修補曾引發穆斯林與非穆斯林分裂的社會分歧。 本論文探討了在哈薩克的Hizmet運動，呈現出在哈薩克國家發展的進程中，一小群Hizmet運動的追隨者是如何成功地為國家的發展帶來和諧。並特別研究在後殖民時代的哈薩克，Hizmet運動所設立之學校對教育改革與社會轉型方面所造成的影響。研究顯示，Hizmet運動不僅參與了哈薩克的國家教育計畫，也間接促進了土耳其人與哈薩克人之間的相互了解。土耳其人與當地的哈薩克人，為建立和平共存與文明交集這些目標而共同努力，而在攜手合作的過程中，他們也能更加認識彼此。 本論文有助於對伊斯蘭在中亞突厥語係國家發展之研究，尤其針對自前蘇聯獨立出來之突厥語係國家的改革議題有所助益。除此之外，本論文探討了與教育改革及宗教文化對話之關係，在研究如Hizmet運動般之跨國伊斯蘭運動的同時，也為跨國伊斯蘭運動之研究拓展了新的研究面向。 / The thesis researches on social conflicts and suggests the possible solutions from the perspective of Muslim transnational movement through educational reform and religio-cultural dialogue. The existence of social conflicts and the lack of social cohesion are the core themes of many public debates in both Western and Eastern societies. In recent years these issues have often been linked to Muslim communities and their religious activities. The Islamic response to these allegations and social problems is in various ways. Nevertheless this study concerns the solutions proposed and practiced by the Hizmet Movement, a global civil society inspired by the teachings of Fethullah Gülen, a great contemporary Turkish Muslim thinker. In the pluralistic societies there are different communicational structures and ways of resolution to conflicts. The Hizmet Movement proposes that new education system and dialogues between different races and faiths can establish the bridge to attain global peace, and it suggests only through education and dialogue different societies or communities will maintain social cohesion and mend the social cleavages that divide Muslims and non-Muslims. This thesis examines the Hizmet Movement in Kazakhstan. It reflects how a small group of Hizmet followers successfully bring harmony into the national development in Kazakhstan. It especially investigates the role and impact of Hizmet schools in educational reform and social transmutation of Kazakhstan in the post-colonial period. It also endeavors to show that Hizmet Movement is not only engaged in Kazakhstan national education projects, but also indirectly fosters mutual understanding between the Turkish people and the local Kazakhs in order to work together towards a peaceful coexistence and alliance of civilization. The thesis will contribute to the study of Islam in Central Asia’s Turkic countries, especially the reformation after their independence from the former Soviet-Union. Besides, it brings out a new research dimension of Transnational Islamic movement such as the Hizmet, in the aspect of educational reform and religio-cultural dialogues.