In the late eighteenth century, a Qing-centered, pluralistic legal order emerged in the Tibetan regions of the Qing empire. In the Gansu borderlands known to Tibetans as "Amdo," the Qing state established subprefectures to administer indigenous populations and prepare them for integration into the empire. In the 1790s, the Qianlong emperor asserted the dynasty's sovereignty in central Tibet and embarked on a program to reform the Tibetan government. This dissertation examines the nineteenth-century legacy of these policies from the twin perspectives of the indigenous people of the region and the officials dispatched to manage them. On the basis of Manchu and Tibetan-language sources, Part One argues that the exercise of Qing sovereignty in central Tibet was connected to the Qianlong court's desire to monopolize indigenous arts of divination, especially as they related to the identification of prominent reincarnations. The Qing court exported a Ming-era bureaucratic technology--a lottery, and repurposed it as a divination technology--the Golden Urn. The successful implementation of this new ritual, however, hinged on the astute use of legal cases and the intervention of Tibetan Buddhist elites, who found a home for the Urn within indigenous traditions. / East Asian Languages and Civilizations

This thesis deals with the marriage ritual set up by the Tibetan scholar Jamgon Kongtrul Yontän Gyatsho (1813-1899) for the wedding ceremony of the prince of Derge Chime Dakpai Dorje ('Chi med rtag pa'i rdo rje) in 1870. The introduction explains why this text is so important. The second chapter focusses on marriage among Tibetans in itself, the third chapter on the author of the text. The fourth chapter deals with the text proper and in the fifth chapter the historical and political context is explained wherein the text was produced. The sixth chapter presents a commented translation of the text and the seventh chapter contains some (brief) concluding remarks. Transliteration and the relevant text photocopy are shown in the attachments.

This thesis presents a study of the role of western lamas within Tibetan Buddhism in America, arguing that the role of the lama is as an influential and central aspect in the development and transformation of the Tibetan Buddhist tradition in the west. This thesis argues how western lamas holding a position of authority act as a catalyst of change within their group and in the overall process of change and adaptation of the Tibetan Buddhist tradition in America, creating what may become ‘American Tibetan Buddhism.’ Three relevant areas regarding the role of the lama within the transforming tradition are identified: 1) the basis of authority of the lama, or how authority is obtained; 2) the use of such authority as a tool for change; and 3) transmission of the teachings and lineage.

西藏因青藏高原的地理環境和不利漢人居住往來的氣候，所以在中國歷代並沒有和西藏有官方性質的接觸，直到松贊幹布統一吐蕃開啟和唐朝政治、文化交流。在清朝時在西藏設立駐藏大臣，並頒布「欽定藏內善後章程」二十九條，明確規定中央和西藏地方關係。但至中華民國成立初期政局紛亂，中斷中央對西藏的治理。 國民黨在國共內戰挫敗，並撤退至台灣。1949年中共政權在北京成立，「昌都之戰」後中共開始治理西藏，並成立西藏自治區。但因西藏的宗教、文化的不同而產生隔閡和衝突。2006年青藏鐵路興建完成後，改變中共對西藏的治理。達賴喇嘛之前曾一度肯定青藏鐵路對西藏的開發將是有目共睹，但之後又改稱，青藏鐵路不利於西藏。青藏鐵路究竟是一把北京政府直插西藏的利刃，還是一條改善西藏人民生活的「幸福線」？就如同達賴前後兩種看法般眾說紛雲。 但是青藏鐵路的興建對西藏的影響是不可否認的，本論文將以政治影響、社會變遷、經濟發展三方面來探討。 / Tibet is a region on the Qingzang Plateau that inclement and precipitous surrounding. Official communication of Tibet with ancient China started from Tang dynasty. In period of Qing dynasty, the emperor set up Ambans to Tibet, and issued a 29-point decree which appeared to tighten Qing control over Tibet. The rule is interrupted during the period of Republic of China. And Dalai Lama ruled Tibet without Chinese interference. The People's Republic of China was established and governed Tibet after Battle of Chamdo. There are many conflicts between Han and Tibetan due to difference culture and religion. Furthermore, China government decided the construction of Qinghai-Tibet Railway. The railway is very meaningful and influenced on Tibet. This essay will be discussed and investigated the impact in the three terms of politics, society, and economic.

京都大学 / 0048 / 新制・課程博士 / 博士(理学) / 甲第22113号 / 理博第4540号 / 新制||理||1652(附属図書館) / 京都大学大学院理学研究科地球惑星科学専攻 / (主査)教授 福田 洋一, 教授 岩田 知孝, 准教授 深畑 幸俊 / 学位規則第4条第1項該当 / Doctor of Science / Kyoto University / DFAM

The dissertation delineates how the writings compiled in The Collected Works (Gsung ’bum) of Jey Tsongkhapa Lobzang Drakpa (1357–1419), the founder of the Geluk School of Tibetan Buddhism, constitute the centrality of the Geluk thought and philosophy and have contributed towards the school’s formation. It details how the texts have played a prominent role in establishing doctrinal authority, defining philosophical boundaries, postulating intellectual identity, and reorienting monastic education for the school. These texts have also considerably enhanced the intellectual, spiritual, and charismatic authority of Jey Tsongkhapa as a teacher and philosopher. This dissertation bases its approach on the premise that the life and writings of Tsongkhapa define the core identity of the Geluk School and that an explicit rejection of either tantamount to an outright abnegation of its membership. The dissertation begins with a critical retelling of Tibet’s religious history to contextualize the subject. The second chapter presents the culture and practice of life writing in Tibet to inform about the mechanism employed in traditional auto/biographies. Given the enormous attention drawn by the study of Jesus Christ (c. 4 BCE–c. 33 CE) in western academia, the chapter includes a literary review of contemporary studies and research for their emulation in the study of Tibetan hagiographies. The life story of Tsongkhapa is recounted in the third chapter. The fourth chapter details significant historical events that helped recenter Tsongkhapa in the Tibetan religio-cultural landscape. The fifth chapter presents his oeuvre—The Collected Works, the first extensive xylographic work printed in Tibet in the early fifteenth century. It also outlines the volume contents, presents sample texts, and chronicles the history of its publication and printing. The sixth chapter illustrates the centrality of Jey Tsongkhapa’s writings and its integration into the Geluk monastic educational system. The seventh chapter explicates on the topic of textual transmission and demonstrates how the texts were passed down through unbroken lineages to this day. The dissertation concludes with an epilogue and other back matters, including a list of transliteration of names, which are phoneticized in the main body for the ease of reading.

This thesis is a study of Tibetan Buddhism as practiced by adult converts in Utah. Semiotic ideology is a thread throughout the paper that functions as an explanatory mechanism for describing the ontological variations between beginning and seasoned practitioners. I show examples of clashing semiotic ideologies that demonstrate differing assumptions in understanding of how the world operates. In Chapter 2, I explore the concept of interiority and the taken for granted assumptions of religiosity in the West. The tensions introduced in Chapter 2 are addressed in Chapter 3, which explores how practitioners resolve concerns about authenticity through reliance on their religious lineage. While most practitioners openly recognize that there is a lack of sameness between practicing Tibetan Buddhism in the US and Tibet, seasoned practitioners are more able to recognize how deeply rooted differences, which I have identified as semiotic ideologies of the West and Christianity, specifically those concerning the self and personhood, are perseverant even after conversion.

Indiana University-Purdue University Indianapolis (IUPUI) / The Indian summer monsoon (ISM) is the dominant hydrometeorological phenomenon that provides the majority of precipitation to southern Asia and southeastern Tibet specifically. Reliable projections of ISM rainfall are critical for water management and hinge on our understanding of the drivers of the monsoon system and how these drivers will be impacted by climate change. Because instrumental climate records are limited in space and time, natural climate archives are required to understand how the ISM varied in the past in response to changes in climatic boundary climate conditions. Lake sediments are high-resolution natural paleoclimate archive that are widely distributed across the Tibetan Plateau, making them useful for investigating long-term precipitation trends and their response to climatic boundary conditions. To investigate changes in monsoon intensity during the Holocene, three lakes were sampled along an east-west transect in southeastern Tibet: Galang Co, Nir’Pa Co, and Cuobu. Paleoclimate records from each lake were developed using isotopic (leaf wax hydrogen isotopes; δ2H), sedimentological, and geochemical proxies of precipitation and lake levels. Sediments were sampled at high temporal frequencies, with most proxies resolved at decadal scales, to capture multi-decadal to millennial-scale variability in monsoon intensity and local hydroclimate conditions. The ISM was strongest in the early Holocene as evidenced by leaf-wax n-alkane δ2H at both Cuobu and Galang Co corresponding with Cuobu’s higher lake levels and effective moisture. Monsoon intensity declined at Cuobu and Galang Co around 6 ka which corresponds to reduced riverine sediment influxes at Cuobu and deeper lake levels at Galang Co. The antiphase relationship between lake levels and monsoon intensity at Galang Co is attributed to air temperatures and effective moisture, with a warmer and drier local hydroclimate driving early Holocene low lake levels. The late Holocene ISM was more variable with wet and dry periods, as seen in the Nir’Pa Co lake level and leaf wax n-alkane δ2H record. These records demonstrate coherent drivers of synoptic and local hydroclimate that account for Holocene ISM expression across the southeastern Tibetan Plateau, indicating possible drivers of future monsoon expression under climate change.

No description available.

This case study describes services for students with disabilities at Karuna Home in Bylakuppe, Karnataka, India. Karuna Home is a residential rehabilitation center for students with cognitive or physical disabilities whose parents are Tibetan refugees. The study triangulated data from interviews, observations, and school documents to describe educational policies and procedures, and cultural attitudes toward disability. Results show that the Karuna Home program is undergirded by Buddhist thought and theology regarding care and concern for those in difficult circumstances. The school serves students with a range of mild to severe disabilities and is fully staffed, but teachers and other service providers generally lack training in assessment, curriculum, and instruction for students with disabilities. The most pressing needs were administrators' and teachers' lack of understanding about how to create data-based learning and behavioral objectives to meet students' individual needs, and how to monitor student progress.