Pub Date : 2021-11-30DOI: 10.2218/himalaya.2021.6600
Catherine Hartmann
“Why do you ask questions of roots and branches instead of the necessary questions of chö (Tib. chos)?” asks a character in Tibetan author Dondrup Gyel’s (don rgrub rgyal) controversial 1980 short story, “Tulku” (sprul sku). The Tibetan term chö can be translated in many ways, including to mean ‘the Buddhist teachings,’ ‘religion’ more generally, or even ‘the nature of reality.’ In “Tulku,” however, what chö means is not at all clear, and the various characters claim authority to determine what is legitimate chö. In the story, a Tibetan village is visited by a mysterious stranger claiming to be a tulku—a reincarnated religious leader— but who is actually a fraud. Most scholars have interpreted “Tulku” as a critique of traditional Tibetan religious devotion, and as a call by Gyel for Tibetans to modernize. This paper, however, proposes a new reading of “Tulku.” It suggests that Gyel pairs overt criticism of the corrupt tulku with a subtler critique of the Chinese government’s policy towards Tibetan Buddhism. It argues for such a reading by tracking how the word chö is used in “Tulku.” It shows that Gyel places the word not in the mouths of the Tibetan villagers, but rather in the mouths of the fraudulent tulku and the representatives of the Communist Party. Both thus use chö in order to appeal to the Tibetan villagers, claim power for themselves, and exclude the opposing party. “Tulku” thereby creates parallels between the ways in which the Tulku and the Party use chö to appeal to and manipulate the Tibetan villagers. On this reading, “Tulku” highlights the way chö can be weaponized by both traditional religious authorities and Communist party ideology, and suggests that in this modern period, any claimant to chö must be treated with caution and skepticism.
“你为什么问根和枝的问题，而不是问chö的必要问题?”选择)?西藏作家顿珠结(Dondrup Gyel, don rgrub rgyal)在1980年发表的备受争议的短篇小说《祖古》(Tulku, sprul sku)中的一个角色问道。藏语中的chö可以有多种翻译，包括“佛教教义”、更广泛的“宗教”，甚至“现实的本质”。然而，在《祖古》中，chö的意思一点也不清楚，各种角色都声称有权决定什么是合法的chö。在这个故事中，一个神秘的陌生人造访了一个西藏村庄，他自称是一个转世的宗教领袖，但实际上是一个骗子。大多数学者将《祖古》解读为对西藏传统宗教虔诚的批判，以及格耶尔对西藏人现代化的呼吁。然而，本文提出了对“祖古”的新解读。这表明，Gyel将对腐败祖古的公开批评与对中国政府对藏传佛教政策的微妙批评结合起来。它通过追踪“祖古”中chö这个词的用法来论证这种解读。这说明葛烈不是把这个词放在藏族村民的嘴里，而是放在骗子祖古和共产党代表的嘴里。因此，双方都使用chö来呼吁藏族村民，为自己争取权力，并排斥对方。因此，《祖古》创造了祖古和中共利用chö吸引和操纵西藏村民的相似之处。在这种解读下，《祖古》强调了chö可以被传统宗教权威和共产党意识形态武器化的方式，并表明在这个现代时期，任何对chö提出要求的人都必须谨慎和怀疑地对待。
{"title":"Necessary Questions of Chö: Uses and Abuses of Religion in Dondrup Gyel’s “Tulku”","authors":"Catherine Hartmann","doi":"10.2218/himalaya.2021.6600","DOIUrl":"https://doi.org/10.2218/himalaya.2021.6600","url":null,"abstract":"“Why do you ask questions of roots and branches instead of the necessary questions of chö (Tib. chos)?” asks a character in Tibetan author Dondrup Gyel’s (don rgrub rgyal) controversial 1980 short story, “Tulku” (sprul sku). The Tibetan term chö can be translated in many ways, including to mean ‘the Buddhist teachings,’ ‘religion’ more generally, or even ‘the nature of reality.’ In “Tulku,” however, what chö means is not at all clear, and the various characters claim authority to determine what is legitimate chö. In the story, a Tibetan village is visited by a mysterious stranger claiming to be a tulku—a reincarnated religious leader— but who is actually a fraud. Most scholars have interpreted “Tulku” as a critique of traditional Tibetan religious devotion, and as a call by Gyel for Tibetans to modernize. This paper, however, proposes a new reading of “Tulku.” It suggests that Gyel pairs overt criticism of the corrupt tulku with a subtler critique of the Chinese government’s policy towards Tibetan Buddhism. It argues for such a reading by tracking how the word chö is used in “Tulku.” It shows that Gyel places the word not in the mouths of the Tibetan villagers, but rather in the mouths of the fraudulent tulku and the representatives of the Communist Party. Both thus use chö in order to appeal to the Tibetan villagers, claim power for themselves, and exclude the opposing party. “Tulku” thereby creates parallels between the ways in which the Tulku and the Party use chö to appeal to and manipulate the Tibetan villagers. On this reading, “Tulku” highlights the way chö can be weaponized by both traditional religious authorities and Communist party ideology, and suggests that in this modern period, any claimant to chö must be treated with caution and skepticism.","PeriodicalId":35062,"journal":{"name":"Himalaya","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-11-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84892639","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-15DOI: 10.2218/himalaya.2021.6588
J. Dickstein
{"title":"Sacred Cows & Chicken Manchurian: The Everyday Politics of Eating Meat in India","authors":"J. Dickstein","doi":"10.2218/himalaya.2021.6588","DOIUrl":"https://doi.org/10.2218/himalaya.2021.6588","url":null,"abstract":"","PeriodicalId":35062,"journal":{"name":"Himalaya","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74985315","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-15DOI: 10.2218/himalaya.2021.6591
Stefan Lueder
The Himalayas have long been perceived as a region at the margins between South Asia, Southeast Asia and Central Asia. Since the turn of the 21st century, however, the area received continuously more scholarly attention, particularly with regards to historiography and historical research. Researchers started to explore the manifold historical connections, entanglements, and interdependencies of the Himalayas with its neighboring regions and the rest of the world, which have long been disregarded due to the prevalence of implicit methodological nationalism, historiographical isolationism, and exceptionalism. Anticipating these changing perspectives, my paper explores the life and works of Jaya Prithvi Bahadur Singh in an attempt to render the global historical connections of the Central Himalayas further visible and enrich broader debates from the perspective of ‘Global Intellectual History’. At the intersection of this newly emerging discipline and the intellectual history of the Himalayas, my paper seeks to address the research questions: Who was Jaya Prithvi Bahadur Singh and why is his life and work relevant for a better understanding of the multifaceted historical entanglements of the Central Himalayas? I argue that Jaya Prithvi’s thoughts, specifically those on education, humanism, and civilizational progress will add new thematic dimensions, empirically diversify and, thus, broaden the scope of contemporary discourses on ‘Global Intellectual History’ as well as Himalayan History.
{"title":"Of Education, Humanism and Civilizational Progress: An Explorative Study of Jaya Prithvi Bahadur Singh’s Life and Work from the Perspective of ‘Global Intellectual History’","authors":"Stefan Lueder","doi":"10.2218/himalaya.2021.6591","DOIUrl":"https://doi.org/10.2218/himalaya.2021.6591","url":null,"abstract":"The Himalayas have long been perceived as a region at the margins between South Asia, Southeast Asia and Central Asia. Since the turn of the 21st century, however, the area received continuously more scholarly attention, particularly with regards to historiography and historical research. Researchers started to explore the manifold historical connections, entanglements, and interdependencies of the Himalayas with its neighboring regions and the rest of the world, which have long been disregarded due to the prevalence of implicit methodological nationalism, historiographical isolationism, and exceptionalism. Anticipating these changing perspectives, my paper explores the life and works of Jaya Prithvi Bahadur Singh in an attempt to render the global historical connections of the Central Himalayas further visible and enrich broader debates from the perspective of ‘Global Intellectual History’. At the intersection of this newly emerging discipline and the intellectual history of the Himalayas, my paper seeks to address the research questions: Who was Jaya Prithvi Bahadur Singh and why is his life and work relevant for a better understanding of the multifaceted historical entanglements of the Central Himalayas? I argue that Jaya Prithvi’s thoughts, specifically those on education, humanism, and civilizational progress will add new thematic dimensions, empirically diversify and, thus, broaden the scope of contemporary discourses on ‘Global Intellectual History’ as well as Himalayan History.","PeriodicalId":35062,"journal":{"name":"Himalaya","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79778304","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-15DOI: 10.2218/himalaya.2021.6595
Sarah Faulkner, KR Rama Mohan
The Lepchas, an ethnic group indigenous to the Himalayas and the Darjeeling hills, have been weaving textiles from local nettle (Girardinia diversifolia) for millennia. However, their native land, centered around the former Kingdom of Sikkim in modern-day northeastern India, has been the site of centuries of cultural exchange and colonization despite its remoteness, entailing wide-ranging and continuous social, political, and economic changes within the area. Rapid regional industrialization, and the concomitant globalization process and urbanization will potentially further transform Lepcha culture. Despite this, the Lepchas continue to weave textiles they consider traditional. With that in mind, this article will consider the concept of ‘tradition’ and its place in post-industrial Sikkim, using these textiles as a basis for understanding the significance of ‘tradition’ and how ‘tradition’ is used as a tool for carving a place out in the contemporary world. This study analyzes its deployment in contemporary Lepcha textiles so as to illuminate the relationship between tradition, textiles, and contemporary Lepcha identity.
{"title":"Mayel Lyang Embodied: ‘Tradition’ and Contemporary Lepcha Textiles","authors":"Sarah Faulkner, KR Rama Mohan","doi":"10.2218/himalaya.2021.6595","DOIUrl":"https://doi.org/10.2218/himalaya.2021.6595","url":null,"abstract":"The Lepchas, an ethnic group indigenous to the Himalayas and the Darjeeling hills, have been weaving textiles from local nettle (Girardinia diversifolia) for millennia. However, their native land, centered around the former Kingdom of Sikkim in modern-day northeastern India, has been the site of centuries of cultural exchange and colonization despite its remoteness, entailing wide-ranging and continuous social, political, and economic changes within the area. Rapid regional industrialization, and the concomitant globalization process and urbanization will potentially further transform Lepcha culture. Despite this, the Lepchas continue to weave textiles they consider traditional. With that in mind, this article will consider the concept of ‘tradition’ and its place in post-industrial Sikkim, using these textiles as a basis for understanding the significance of ‘tradition’ and how ‘tradition’ is used as a tool for carving a place out in the contemporary world. This study analyzes its deployment in contemporary Lepcha textiles so as to illuminate the relationship between tradition, textiles, and contemporary Lepcha identity.","PeriodicalId":35062,"journal":{"name":"Himalaya","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79587199","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-15DOI: 10.2218/himalaya.2021.6584
Emily Amburgey, Yungdrung Tsewang Gurung
This paper explores transnational migration in and from Mustang, Nepal, a high-altitude region of the Himalayas, to understand how people who migrate and return reconstruct a sense of belonging to their birthplace. Narrative ethnography forms the core of this paper as we discuss the stories of four individuals from Mustang to explore the complex decision making around migration and the act of returning, permanently and cyclically. We build on theories of ‘transnationalism’ and ‘belonging,’ and emphasize the circular nature of migration, to argue that migratory journeys involve a continued evaluation of the social and economic realities of contemporary life at ‘home’—highlighting intergenerational tensions, ideas around cultural preservation, and a dynamic understanding of belonging in the context of a transnational community. Although financial need continues to be a primary driving force behind migration trends in Mustang, this paper acknowledges other factors that shape migration such as, family pressure and intergenerational tensions, and the infrastructural and technological developments that have made travel and communication easier and more reliable. Despite the widespread depopulation of Nepal’s highlands, we argue that many Mustangis who migrate remain committed to Mustang’s socioeconomic future, and nurture a connection to their ancestral homeland even as their transnational aspirations pull them away.
{"title":"‘Kyidug Manyom’: Transnational Migration, Belonging and Social Change in Mustang, Nepal","authors":"Emily Amburgey, Yungdrung Tsewang Gurung","doi":"10.2218/himalaya.2021.6584","DOIUrl":"https://doi.org/10.2218/himalaya.2021.6584","url":null,"abstract":"This paper explores transnational migration in and from Mustang, Nepal, a high-altitude region of the Himalayas, to understand how people who migrate and return reconstruct a sense of belonging to their birthplace. Narrative ethnography forms the core of this paper as we discuss the stories of four individuals from Mustang to explore the complex decision making around migration and the act of returning, permanently and cyclically. We build on theories of ‘transnationalism’ and ‘belonging,’ and emphasize the circular nature of migration, to argue that migratory journeys involve a continued evaluation of the social and economic realities of contemporary life at ‘home’—highlighting intergenerational tensions, ideas around cultural preservation, and a dynamic understanding of belonging in the context of a transnational community. Although financial need continues to be a primary driving force behind migration trends in Mustang, this paper acknowledges other factors that shape migration such as, family pressure and intergenerational tensions, and the infrastructural and technological developments that have made travel and communication easier and more reliable. Despite the widespread depopulation of Nepal’s highlands, we argue that many Mustangis who migrate remain committed to Mustang’s socioeconomic future, and nurture a connection to their ancestral homeland even as their transnational aspirations pull them away.","PeriodicalId":35062,"journal":{"name":"Himalaya","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79456347","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-15DOI: 10.2218/himalaya.2021.6594
Mason Brown
{"title":"Singing Across Divides: Music and Intimate Politics in Nepal","authors":"Mason Brown","doi":"10.2218/himalaya.2021.6594","DOIUrl":"https://doi.org/10.2218/himalaya.2021.6594","url":null,"abstract":"","PeriodicalId":35062,"journal":{"name":"Himalaya","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"82922452","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-15DOI: 10.2218/himalaya.2021.6587
G. Childs, S. Craig, Christina Juenger, Kristine A. Hildebrandt
“This Is the End” presents findings from research in which the authors asked survivors of Nepal’s 2015 earthquakes to describe what they know about earthquakes based on their lifelong cultural and environmental experiences, how they responded to the devastating events, and how they view these earthquakes and their aftermath in terms of cause and consequence. The research settings of Tsum, Nubri, Manang, and Mustang were in the midst of rapid socioeconomic transformations and environmental disruptions when the earthquakes struck. Interviews shortly after the event reveal that many people are familiar with scientific concepts like the movement of tectonic plates, yet they attribute the earthquake’s ultimate cause to human activities that disturb autochthonous deities. Their interpretations suggest parallels with signs of impending doom contained within written prophesies, including a decline in religious devotion, the fraying of social cohesion, and environmental disruptions. The linking of written prophesies with lived experiences points toward a Buddhist understanding of conventional and ultimate realities in which people discuss the material and geophysical causes and consequences of earthquakes while also considering moral and cosmological understandings stemming from socially and environmentally destructive behaviors. This article contributes to a growing literature on the intersections of religion and natural disasters.
{"title":"This Is the End: Earthquake Narratives and Buddhist Prophesies of Decline","authors":"G. Childs, S. Craig, Christina Juenger, Kristine A. Hildebrandt","doi":"10.2218/himalaya.2021.6587","DOIUrl":"https://doi.org/10.2218/himalaya.2021.6587","url":null,"abstract":"“This Is the End” presents findings from research in which the authors asked survivors of Nepal’s 2015 earthquakes to describe what they know about earthquakes based on their lifelong cultural and environmental experiences, how they responded to the devastating events, and how they view these earthquakes and their aftermath in terms of cause and consequence. The research settings of Tsum, Nubri, Manang, and Mustang were in the midst of rapid socioeconomic transformations and environmental disruptions when the earthquakes struck. Interviews shortly after the event reveal that many people are familiar with scientific concepts like the movement of tectonic plates, yet they attribute the earthquake’s ultimate cause to human activities that disturb autochthonous deities. Their interpretations suggest parallels with signs of impending doom contained within written prophesies, including a decline in religious devotion, the fraying of social cohesion, and environmental disruptions. The linking of written prophesies with lived experiences points toward a Buddhist understanding of conventional and ultimate realities in which people discuss the material and geophysical causes and consequences of earthquakes while also considering moral and cosmological understandings stemming from socially and environmentally destructive behaviors. This article contributes to a growing literature on the intersections of religion and natural disasters.","PeriodicalId":35062,"journal":{"name":"Himalaya","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"89080662","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-15DOI: 10.2218/himalaya.2021.6593
U. Sengupta
Cities change. A sudden natural disaster may destroy a city. Spaces that were once important for the citizens and political life may be lost to development. Spaces that survive hold the quirks of history, culture, and society. This article develops a historical account of urban public space that explores the changing relationship between space, political order, identity, and memory. Using Tundikhel, the largest public open space of national significance in Kathmandu, Nepal, the article takes a journey from the ancient era to medieval times, and right through to the modern period to decipher the ways in which the public space has been historically formed, construed, and interpreted. The main body of the paper explores Tundikhel’s evolution through four thematic phases: (1) abstraction, folklore, and mysticism (300–1200 AD); (2) art, mandala and mercantalism (1201–1767 AD); (3) power, visibility, and modernity (1768–1989 AD) and; (4) breaking barriers and emancipation (1990 onwards). The article argues that a postmodern, hybrid nature of the public space today does more to capture the nature of the city’s change as a complex, multi-layered shift in which the history cannot be simply erased, but returns to disrupt contemporary narratives of the national space.
{"title":"Between Mandala and World Stage: A Historiographical Study of a Public Space","authors":"U. Sengupta","doi":"10.2218/himalaya.2021.6593","DOIUrl":"https://doi.org/10.2218/himalaya.2021.6593","url":null,"abstract":"Cities change. A sudden natural disaster may destroy a city. Spaces that were once important for the citizens and political life may be lost to development. Spaces that survive hold the quirks of history, culture, and society. This article develops a historical account of urban public space that explores the changing relationship between space, political order, identity, and memory. Using Tundikhel, the largest public open space of national significance in Kathmandu, Nepal, the article takes a journey from the ancient era to medieval times, and right through to the modern period to decipher the ways in which the public space has been historically formed, construed, and interpreted. The main body of the paper explores Tundikhel’s evolution through four thematic phases: (1) abstraction, folklore, and mysticism (300–1200 AD); (2) art, mandala and mercantalism (1201–1767 AD); (3) power, visibility, and modernity (1768–1989 AD) and; (4) breaking barriers and emancipation (1990 onwards). The article argues that a postmodern, hybrid nature of the public space today does more to capture the nature of the city’s change as a complex, multi-layered shift in which the history cannot be simply erased, but returns to disrupt contemporary narratives of the national space.","PeriodicalId":35062,"journal":{"name":"Himalaya","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73758288","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-15DOI: 10.2218/himalaya.2021.6581
Tashi W. Gurung, Phurba D. Gurung
{"title":"The Ends of Kinship: Connecting Himalayan Lives between Nepal and New York","authors":"Tashi W. Gurung, Phurba D. Gurung","doi":"10.2218/himalaya.2021.6581","DOIUrl":"https://doi.org/10.2218/himalaya.2021.6581","url":null,"abstract":"","PeriodicalId":35062,"journal":{"name":"Himalaya","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"84764714","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-11-15DOI: 10.2218/himalaya.2021.6589
Jay A. Daugherty
This article illustrates how a contemporary Tibetan artist disrupts expectations in the creation of his political art. Utilizing Robert Smithson’s dialogic of site and non-site, Tenzing Rigdol’s 2011 site-specific installation Our Land, Our People is interpreted as a reenactment of a culturally specific historical practice of moving space. This approach shares important similarities to historical cases in which physical spaces were relocated to and within Tibet, allowing for the application of 20th century theories arising in the spatial turn to contemporary Tibetan art.
{"title":"Our Land, Our People: A Reflection of Tibetan Buddhist Space in Contemporary Art","authors":"Jay A. Daugherty","doi":"10.2218/himalaya.2021.6589","DOIUrl":"https://doi.org/10.2218/himalaya.2021.6589","url":null,"abstract":"This article illustrates how a contemporary Tibetan artist disrupts expectations in the creation of his political art. Utilizing Robert Smithson’s dialogic of site and non-site, Tenzing Rigdol’s 2011 site-specific installation Our Land, Our People is interpreted as a reenactment of a culturally specific historical practice of moving space. This approach shares important similarities to historical cases in which physical spaces were relocated to and within Tibet, allowing for the application of 20th century theories arising in the spatial turn to contemporary Tibetan art.","PeriodicalId":35062,"journal":{"name":"Himalaya","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2021-11-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"78101807","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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