By Melvyn C. Goldstein, Matthew T. Kapstein, Orville Schnell

ISBN-10: 0520211316

ISBN-13: 9780520211315

Following the upheavals of the Cultural Revolution, the People's Republic of China progressively authorized the renewal of spiritual task. Tibetans, whose conventional non secular and cultural associations were decimated in the course of the previous twenty years, took good thing about the choices of 1978 to start a Buddhist renewal that's probably the most wide and dramatic examples of non secular revitalization in modern China. the character of that revival is the focal point of this booklet. 4 best experts in Tibetan anthropology and faith carried out case stories within the Tibet self sustaining area and one of the Tibetans of Sichuan and Qinghai provinces. There they saw the revival of the Buddhist background in monastic groups and between laypersons at well known pilgrimages and gala's. Demonstrating how that revival needs to deal with tensions among the chinese language country and aspirations for larger Tibetan autonomy, the authors speak about ways in which Tibetan Buddhists are restructuring their faith via a fancy technique of social, political, and monetary model. Buddhism has lengthy been the most resource of Tibetans' satisfaction of their tradition and kingdom. those essays display the vibrancy of that old faith in modern Tibet and likewise the issues that faith and Tibetan tradition often are dealing with in a appreciably altered global.

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And the monastery sells ceremonial scarves to pilgrims who use them to make offerings in the various shrine rooms in the monastery. These activities generated another 29,000 yuan. < previous page page_35 next page > If you like this book, buy it! 2009 19:04:52] page_36 < previous page page_36 next page > Page 36 As impressive as this array of activities seems, the monastery's total gross income in 1993 was only 294,000 yuan. After deducting expenses, the net profit was only 138,000 yuan, that is, only 17 percent of the 787,000 yuan Drepung's 437 monks needed.

However, a number of monks from Drepung had defended the Dalai Lama's summer palace and fought in Lhasa. 14 Similarly, all the loans it had made which were still outstanding were canceled. S. 15 The flow of income to Drepung (in kind and cash) totally ceased. Monastic life and monastic administrative structure were also fundamentally altered. In the initial months following the uprising, a group of officials called a work team (las-don ru-khag) was sent from Lhasa to take charge of the monastery.

Therefore, you should try patiently to win support among those upper level lamas whom you referred to as those full of hatred to the Hans and to our government. Our present policy is not to organize people at the bottom level to isolate those at the top. We should try to work on the top, get their support, and achieve the purpose of building harmony between the masses and us. 12 The arrival of the Chinese communists in Tibet, therefore, did not change monastic life or the monastery's ownership of estates and peasants/serfs during the initial period.

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Buddhism in Contemporary Tibet: Religious Revival and Cultural Identity by Melvyn C. Goldstein, Matthew T. Kapstein, Orville Schnell


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