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The imperialist ambitions of China – which invaded Tibet in the late 1940s – have sparked the spectacular spread of Tibetan Buddhism worldwide, and especially in western countries. This work is a study on the malleability of a particular Buddhist tradition; on its adaptability in new contexts. The book analyses the nature of the Tibetan Buddhism in the Diaspora. It examines how the re-signification of Tibetan Buddhist practices and organizational structures in the present refers back to the dismantlement of the Tibetan state headed by the Dalai Lama and the fragmentation of Tibetan Buddhist religious organizations in general. It includes extensive multi-sited fieldwork conducted in the United States, Brazil, Europe, and Asia and a detailed analysis of contemporary documents relating to the global spread of Tibetan Buddhism. The author demonstrates that there is a "de-institutionalized" and "de-territorialized" project of political power and religious organization, which, among several other consequences, engenders the gradual "autonomization" of lamas and lineages inside the religious field of Tibetan Buddhism. Thus, a spectre of these previous institutions continues to exist outside their original contexts, and they are continually activated in ever-new settings. Using a combination of two different academic traditions – namely, the Brazilian anthropological tradition and the American Buddhist studies tradition – it investigates the "process of cultural re-signification" of Tibetan Buddhism in the context of its Diaspora. Thus, it will be a valuable resource to students and scholars of Asian Religion, Asian Studies and Buddhism.
This book explores two kinds of self-presentation in Tibet and the Tibetan diaspora: that of British writers in their travel texts to Tibet from 1774 to 1910 and that of Tibetans in recent autobiographies in English. McMillin contends that Tibet and the Anglophone West have had a long, complex, and convoluted relationship that can be explored, in part, through analysis of English language texts. The first part of the book explores how a myth of epiphany in Tibet comes to dominate English texts of travel in Tibet, while the second part considers how Tibetan autobiographers writing in English have responded and resisted Western images of them.
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"A historically isolated people, the Tibetans have now indeed come to the land of the red man, and nearly every other country on earth. When the Chinese invaded the country in 1959 and proceeded to destroy the ancient-wisdom culture as well as nearly a sixth of the population, hundreds of thousands of Tibetans fled to India and parts west. In the 1980s, the prophecy was fulfilled, and the Dalai Lama, exiled leader of Tibet, met with Hopi and other American Indian elders in an effort to reunite the brothers." "Tibet's spiritual elders are dying off, and it is with them that so many of the secrets of survival lie. They are the ones who can find by touching someone's wrist what our medicine cannot detect; they saw the empty spaces of the atom before science considered the concept of subatomic particles; they know how to realign even severe emotional imbalances without drugs or therapy; they know what plants heal us (they have catalogued more than two thousand) and how to save them from destruction; they predicted the demise of their own country at the hands of the Chinese; they saw the coming of AIDS almost ten centuries ago. These people are dying off, and with them, the wisdom we need to make it through the next century and beyond." "After the Chinese occupation of their country, many Tibetan elders were killed in reeducation camps. Many survived, however, to escape what has now become a brutally oppressive environment. Sandy Johnson traveled around the world gathering the life stories and teachings of Tibetan doctors, the state oracle, the previous Dalai Lama's tailor, the great women masters - the entire range of the culture. An astrologer offers to produce Sandy's chart, including the date of her death; a stone carver shows her the rocks with prayers painted on them that he places in the river at the end of every day so that the water may carry blessings to everything it touches; Johnson meets a woman of indeterminate age who lives her life in a cave praying that people might be less distracted by material things and learn to care for each other again. At the same time, Johnson herself is on a spiritual quest, and interwoven with the stories of the elders comes her own physical healing as well as a long-awaited reconciliation with her family. The book is filled with predictions made by the Tibetan elders about the course of Johnson's life - most of which have already come true."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved
The imperialist ambitions of China � which invaded Tibet in the late 1940s � have sparked the spectacular spread of Tibetan Buddhism worldwide, and especially in western countries. This work is a study on the malleability of a particular Buddhist tradition; on its adaptability in new contexts. The book analyses the nature of the Tibetan Buddhism in the Diaspora. It examines how the re-signification of Tibetan Buddhist practices and organizational structures in the present refers back to the dismantlement of the Tibetan state headed by the Dalai Lama and the fragmentation of Tibetan Buddhist religious organizations in general. It includes extensive multi-sited fieldwork conducted in the United States, Brazil, Europe, and Asia and a detailed analysis of contemporary documents relating to the global spread of Tibetan Buddhism. The author demonstrates that there is a "de-institutionalized" and "de-territorialized" project of political power and religious organization, which, among several other consequences, engenders the gradual "autonomization" of lamas and lineages inside the religious field of Tibetan Buddhism. Thus, a spectre of these previous institutions continues to exist outside their original contexts, and they are continually activated in ever-new settings. Using a combination of two different academic traditions � namely, the Brazilian anthropological tradition and the American Buddhist studies tradition � it investigates the "process of cultural re-signification" of Tibetan Buddhism in the context of its Diaspora. Thus, it will be a valuable resource to students and scholars of Asian Religion, Asian Studies and Buddhism.
The Oxford Handbook of Contemporary Buddhism offers a comprehensive collection of work by leading scholars in the field. They examine the historical development of Buddhist traditions throughout the world, from traditional settings like India, Japan, and Tibet, to the less well known regions of Latin America, Africa, and Oceania.
Critically exploring medical thought in a cultural milieu with no discernible influence from the European Enlightenment, Being Human in a Buddhist World reveals an otherwise unnoticed intersection of early modern sensibilities and religious values in traditional Tibetan medicine. It further studies the adaptation of Buddhist concepts and values to medical concerns and suggests important dimensions of Buddhism's role in the development of Asian and global civilization. Through its unique focus and sophisticated reading of source materials, Being Human adds a crucial chapter in the larger historiography of science and religion. The book opens with the bold achievements in Tibetan medical illustration, commentary, and institution building during the period of the Fifth Dalai Lama and his regent, Desi Sangye Gyatso, then looks back to the work of earlier thinkers, tracing a strategically astute dialectic between scriptural and empirical authority on questions of history and the nature of human anatomy. It follows key differences between medicine and Buddhism in attitudes toward gender and sex and the moral character of the physician, who had to serve both the patient's and the practitioner's well-being. Being Human in a Buddhist World ultimately finds that Tibetan medical scholars absorbed ethical and epistemological categories from Buddhism yet shied away from ideal systems and absolutes, instead embracing the imperfectability of the human condition.
The imperialist ambitions of China – which invaded Tibet in the late 1940s – have sparked the spectacular spread of Tibetan Buddhism worldwide, and especially in western countries. This work is a study on the malleability of a particular Buddhist tradition; on its adaptability in new contexts. The book analyses the nature of the Tibetan Buddhism in the Diaspora. It examines how the re-signification of Tibetan Buddhist practices and organizational structures in the present refers back to the dismantlement of the Tibetan state headed by the Dalai Lama and the fragmentation of Tibetan Buddhist religious organizations in general. It includes extensive multi-sited fieldwork conducted in the United States, Brazil, Europe, and Asia and a detailed analysis of contemporary documents relating to the global spread of Tibetan Buddhism. The author demonstrates that there is a "de-institutionalized" and "de-territorialized" project of political power and religious organization, which, among several other consequences, engenders the gradual "autonomization" of lamas and lineages inside the religious field of Tibetan Buddhism. Thus, a spectre of these previous institutions continues to exist outside their original contexts, and they are continually activated in ever-new settings. Using a combination of two different academic traditions – namely, the Brazilian anthropological tradition and the American Buddhist studies tradition – it investigates the "process of cultural re-signification" of Tibetan Buddhism in the context of its Diaspora. Thus, it will be a valuable resource to students and scholars of Asian Religion, Asian Studies and Buddhism.
Winner, 2024 E. Gene Smith Inner Asia Book Prize, Association for Asian Studies Honorable Mention, 2023 Joseph Levenson Prize Post-1900, Association for Asian Studies In the aftermath of the cataclysmic Maoist period, three Tibetan Buddhist scholars living and working in the People’s Republic of China became intellectual heroes. Renowned as the “Three Polymaths,” Tséten Zhabdrung (1910–1985), Mugé Samten (1914–1993), and Dungkar Lozang Trinlé (1927–1997) earned this symbolic title for their efforts to keep the lamp of the Dharma lit even in the darkest hour of Tibetan history. Lineages of the Literary reveals how the Three Polymaths negotiated the political tides of the twentieth century, shedding new light on Sino-Tibetan relations and Buddhism during this turbulent era. Nicole Willock explores their contributions to reviving Tibetan Buddhism, expanding Tibetan literary arts, and pioneering Tibetan studies as an academic discipline. Her sophisticated reading of Tibetan-language sources vivifies the capacious literary world of the Three Polymaths, including autobiography, Buddhist philosophy, poetic theory, and historiography. Whereas prevailing state-centric accounts place Tibetan religious figures in China in one of two roles, collaborator or resistance fighter, Willock shows how the Three Polymaths offer an alternative model of agency. She illuminates how they by turns safeguarded, taught, and celebrated Tibetan Buddhist knowledge, practices, and institutions after their near destruction during the Cultural Revolution. An interdisciplinary work spanning religious studies, history, literary studies, and social theory, Lineages of the Literary offers new insight into the categories of religion and the secular, the role of Tibetan Buddhist leaders in modern China, and the contested ground of Tibet.