By Henk Blezer, Alex McKay, Charles Ramble (eds)
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Additional resources for Monastic and Lay Traditions in North-Eastern Tibet
This decline was explicitly or implicitly tied to a distinction between the qualities of the elders and (at least most of ) the ‘younger’ generation. Examples which I have explored more fully elsewhere (Caple, 2010; 2011) include methods of collective monastic financing and the development of self-supporting businesses, collective support for the livelihood of individual monks, changes to the education system and the system of monastic leadership through reincarnation lineage. On the one hand, monks expressed a genuine ‘sense of loss’ in what are seen as morally troubled times.
National past times: narrative, representation and power in modern China. Durham, NC and London: Duke University Press. Arjia Rinpoche. 2010. Surviving the dragon: A Tibetan lama’s account of 40 years under Chinese rule. New York: Rodale. Battaglia, Debbora. 1995.
Makley, 2007), his narrative is structured around 38 jane caple the events that are most significant from within a Dge lugs pa monastic world view. Through its hybrid approach, the narrative, fixed in published written form, thus becomes an alternative ‘official’ history to traditional accounts framed around the life of great lamas, factual accounts provided in guidebooks, and academic histories. 26 It is a typical example of the author’s descriptions of this period for each of Rong bo’s affiliate monasteries: During the 1958 ‘democratic reform’ campaign and the catastrophic storm of the 1966 Great Cultural Revolution, the statues, scriptures and mchod rten of this monastery were destroyed and the monks were expelled to the village.
Monastic and Lay Traditions in North-Eastern Tibet by Henk Blezer, Alex McKay, Charles Ramble (eds)