Thesis (Ph.D.)--Yale University, 2002. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (p. [237]-259].

Thesis (Ph. D.)--University of Washington, 2004. / Vita. Includes bibliographical references (leaves 224-274).

Thesis (doctoral)--Universiteit van Amsterdam, 1938. / Includes bibliographical references (p. [187]-190) and index.

This dissertation explores the path of Tibet’s economic integration with China in the first half of the twentieth century. It particularly examines the borderland region of Kham that encompasses parts of present-day Sichuan, Qinghai, and Yunnan. Drawing on borderland histories and bringing together Tibetan and Chinese archival sources, it focuses on indigenous institutions and local economic practices in order to demonstrate that the twentieth-century Sino-Tibetan integration was mediated primarily by Tibetan economic institutions and actors. While previous scholarship has examined the history of Kham in relation to Chinese state-building practices, this dissertation acknowledges the equally important place of Tibetan state-building practices and their impact on the region. As a borderland, Kham was caught between two modernizing states with conflicting agendas. Understanding its economic history, I argue, requires a direct engagement with the Tibetan financial and monetary structures, taxation practices, and labor regimes that not only dominated life Kham but also conditioned the development of the Chinese state itself in the frontiers. Chinese officials frequently collided, clashed, and collaborated with local Tibetan leaders, while Chinese merchants and companies engaged in trade and partnered with and worked alongside Tibetan merchant companies, whose economic reach extended from Shanghai to Calcutta. This dissertation focuses on four main institutions to rethink this history on the Chinese borderlands by focusing on the indigenous Tibetan institutions and structures: ulak conscript labor, currency, monasteries, and merchant companies. All four of these institutions were rooted in Tibetan socio-economic practices and were critical in the transformation of Tibetan society in the Sino-Tibetan borderland. The economic interconnectedness of the twentieth century and the increased links between Tibet and China brought a simultaneous and seemingly contradictory economic trajectory to Tibet. As the Chinese presence on the plateau increased, so did the power of Tibetan economic institutions, for the Chinese government, military, and merchants had to rely on them to exist. In a politically and economically fragmented environment, Tibetan institutions challenged state building efforts and thrived by asserting their own political, religious, and economic power across the Tibetan Plateau and beyond. A history of Tibetan economy as seen and written through the eyes of the Tibetans offers a new perspective to not only rethink modern Chinese history, but also the present day in which the Tibetan institutions still continue to mediate social and economic life on the fringes of the People’s Republic of China.

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The site is the Northwest side of Paris Mountain overlooking the valley, flat fields and the winding road along the river. The monastery is thought of as a whole encompassing its various parts: the church, the monk's dormitory, the library, the winery, the bakery, the barns and the field chapel. Also in the enclosure are the elementary school with its classroom building, the administration/theatre building and the gymnasium. There is an imposition of a two-dimensional grid on the natural contour of the mountainside, thus resulting in a grid-like fabric which becomes the origin of a mathematical ordering throughout the site enclosure. The "Grid" is one of directional "force lines" which reflect and generate a relationship between the various buildings as well as their interrelationship to the site. This ordering is not one of predictable "constants" yet more one whose purpose is to be manipulated, eroded, extended and disassembled according to "aesthetic demands" which occur throughout the project. It is not one of a finite programming; however, there is a sense of rational consequences which result as part of this ordering. The "base grid" may eventually be eroded to such a level that what remains is more of a memory of this ordering than of anything clear and distinct in one's perception of it. The extension of this grid is meant to go beyond the confines of the monastic enclosure - as to give a sense of relationship between surrounding fields, roads to the monastery, landscaping and transitional spaces to that which lies within the walls. The solidity of these enclosing walls is one of historical reference to times past. An erosion of the walls also occurs so as to leave them more as skeleton-like markings or ruins, of a fortress which never was. The result being an architectural imposition with directional qualities interrelating site and structure. / Master of Architecture

published_or_final_version / Architecture / Master / Master of Architecture

No description available.

Following several successful military expeditions against the Mongols in the seventeenth and eighteenth centuries, the Manchu rulers of Qing China (1644-1911) met an unprecedented challenge as they incorporated culturally different subjects into their growing empire. After doubling in territory and tripling in population, how did the multicultural Qing operate? How did the new imperial subjects receive and reinterpret Qing state policies? What have been the ramifications of the eighteenth-century political innovations in modern China? In this dissertation, I address these questions by examining the encounters of the expanding Qing empire with Tibetans and Mongols in Inner Asia. Central to the analysis is Tibetan Buddhism, to which Mongols and Tibetans have adhered for centuries. Recent decades have seen a growing volume of research attending to Tibetan Buddhism within the context of the Qing’s imperial policies, but key questions still remain with regards to the perspective of these Inner Asian communities and the reasons for their participation in the imperial enterprise. The inadequate understanding of the Qing’s interaction with Tibetan Buddhism is predicated upon the assumption that Qing emperors propitiated the belligerent Mongols by patronizing their religion. While this premise acknowledges Tibetan Buddhism’s importance in the Qing’s imperial formation, it simultaneously deprives those practicing the religion of agency. The purpose of this dissertation is to analyze how the empire was ruled from the viewpoint of the governed. The project draws evidence from Tibetan-language biographies and monastic chronicles, letters in the Mongolian language, as well as local gazetteers, artisanal manuals, and court statutes in Chinese and Manchu, the two official languages in the Qing era. These textual sources are supplemented by Tibetan Buddhist artifacts housed in museums and libraries in North America and Asia. Through an examination of the wide array of source materials, I argue that the Qing imperial rulers capitalized on the religious culture of Inner Asian communities, which in turn gave rise to a transnational religious network that was centered on Tibetan Buddhist epistemology. The religious knowledge system remained strong well past the formative eighteenth century. Its enduring impact on Qing political and social history was felt even as the empire worked towards creating a distinctive cosmopolitan Qing culture. The dissertation consists of four chapters, each of which locates a space within the context of the symbiotic growth of the Qing and the Tibetan Buddhist knowledge network. This dissertation revolves around Tibetan Buddhist scholars, institutions, rituals, and objects, as they traveled from Tibet to Qing China’s capital and eastern Mongolia, and finally entered the literary realm of intellectuals in eighteenth-century China. Chapter One brings into focus Tibetan Buddhist reincarnation—a dynamic practice that redefined the institutional genealogy of individual prestige—as the Qing imperial power increased its contact with Inner Asian communities from the 1720s in the strategic border region of Amdo between Tibet and Qing China. I discuss how local hereditary headmen refashioned themselves into religious leaders whose enduring influence could transcend even death so as to preserve their prestige. Yet, their impact reached beyond the imperial margin. Chapter Two traces the role of these religious leaders in transforming an imperial private space into the largest Tibetan Buddhist monastery in the Qing’s imperial capital. This monastery—Beijing’s Lama Temple (Yonghegong 雍和宮)—not only became a site that manifested Qing imperial devotion to Tibetan Buddhism, but also served as an institutional outpost for the increasingly transnational Tibetan Buddhist network to the east. The Lama Temple was not the only outpost of the growing religious network, and Chapter Three explores another major nodal point within this network at a contact zone in southern Mongolia. It was here that two massive Tibetan Buddhist monasteries were constructed, owing to the mutual efforts undertaken by the imperial household and Tibetan Buddhists from Inner Asia. The final chapter returns to the imperial center but shifts its focus to a discursive space formed by Tibetan Buddhist laity who also occupied official posts in the imperial court. Two Manchu princes and one Mongolian Buddhist composed or were commissioned to compile texts in multiple languages on Tibetan Buddhist epistemology. Their writings reveal the fluidity and extent of the religious network, as well as its symbiotic growth with the imperial enterprise as the Qing empire took shape territorially and culturally. This dissertation concludes by addressing the nature of the Qing’s governance and that of the transnational power of the Tibetan Buddhist network, and it aims to deconstruct the dominant discourse associated with imperial policies in the Inner Asian frontier. My findings offer insight into how Tibetan Buddhism had a lasting impact on the Qing’s imperial imagination, during and after the formative eighteenth century.