Author Archive

Samding Dorje Phagmo: The First Tibetan Woman to Begin her own Lineage

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Samding Dorje Phagmo is the first lineage that was initiated and led by a Tibetan woman named Chokyi Dronma in fifteen century Tibet (2007: 1). This lineage continues to exist in present day Tibet. “She was listed among the highest-ranking reincarnation at the time of the Fifth Dalai Lama, and recognized by the Tibetan government and acknowledged by the Qing emperor” writes Hildegard Diemberger. Thus, engaging this historic figure becomes important in situating Tibetan religious approaches to gender.

Tare Lhamo and Namtrul Rinpoche: Courtship & Healing in times of (Culture Revolution) Degeneration

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As discussed in previous chapters of Love Letters from Golok: A Tantric Couple in Modern Tibet, Holly Gayley stresses how Tare Lhamo and Namtrul Rinpoche saw their religious engagement and activities in tandem with reviving Tibetan Buddhist culture following the destruction of the Chinese-led Culture Revolution.Before Tare Lhamo and Namtrul Rinpoche began their activities in reviving Tibetan Buddhism during the 1980s and 1990s together as a tantric couple, they began their official courtship through letters in the 1970s. These letters from the 1970s played a crucial role, argues Gayley, in shaping the couple’s future activities that came to fruition later. The following chapters engage these letters closely to consider how the couple came to view one another and their future together as a tantric couple through Indigenous and Buddhist idiom.

The Exceptional Tare Lhamo: Transcending Gender Through Agentive Means

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This is a continuation of my project to engage historic female figures of Tibet. Tare Lhamo is especially interesting because she was born before China’s invasion of Tibet, she lived through the invasion, followed by Culture Revolution until its end, and was part of the religious cohort in Tibet who began reviving Tibetan Buddhism from the destruction of Culture Revolution. She becomes an important figure to consider when we think about different subjectivities of Tibetan women in Tibetan history. I hope you’ll find the following analysis useful.

Familiar Heartbreaks: Review of McGranahan’s “Arrested Histories: Tibet, the CIA, and Memories of a Forgotten War”

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Carole McGranahan’s Arrested Histories: Tibet, the CIA, and Memories of a Forgotten War is an ethnography of heartbreak (2010). A heartbreak that began with the loss of Tibet. Every time I read this book, I am reminded of people from my childhood who were of the generation that was raised in Tibet but later died in exile. The same people who would share stories of Tibet prior to its invasion. These stories often began with joy, but would end abruptly with sadness—a sadness I did not understand as a child, but was taught about and grew familiar with as I grew older. This sadness, heartbreak, is captured and historicized in this book.

Decolonizing Ethnographic ‘Responsibility’: Towards a Decolonized Praxis

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what happens when the question of responsibility becomes one of obligation; choice becomes necessity, and crisis exists as an everyday reality?

Tibetan Refugees & the Negotiation of Relatedness: Semi-Orphans of the 1960s & 1990s

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During exile’s initial construction, orphaned and semi-orphaned Tibetan refugees from the 1960s promoted and practiced terms of relatedness at refugee schools that were fairly open. However, the desire to construct biological family outside refugee schools to safeguard vulnerable conditions of exile caused the terms of relatedness to narrow by the time semi-orphan children from Tibet arrived in the 1990s. What caused such a shift? What happens when a group desires forms of relatedness not contingent on the construction of a traditional and biological family?

“Tibet and Modernity” with Sperling, Venturi, & Vitali: What is Tibetan modernity?

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I think Dr. Sperling and Dr. Venturi are correct in saying we need to be clear when we use the word ‘modern’ in Tibetan studies. However, in such an engagement, following Dr. Vitali’s warnings, we also need to be careful we do not reproduce the same problems in reifying notions of ‘tradition,’ and assumptions of cultures as belonging on a singular (Euro-American) evolutionary trajectory that is assumed under the banner of the singular modern. This is the same critique that has been launched against academia in general for over 70 years, and something Tibetan studies has only recently begun to consider.

Ayu Khandro, the Traveling Yogini of Kham

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Ayu Khandro was a highly regarded neljorma, yogini, in eastern Tibet, who was born in 1839 and died in 1953 at the age of hundred-and-fifteen. Unlike Sera Khandro, Ayu Khandro did not leave… Continue reading

How do we Tibetans create our own sense of Place? Why should it matter?

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How do Tibetans construct their own space and place, and what does cham have anything to do with this? While there are many socio-cultural ways in which Tibetans construct their own place, I focus my discussion on how Tibetans construct their own spaces through the masculine ritual practice of cham, and how Tibetans respond when those spaces and places are encroached upon.

A Gendered Reading of the Life & Times of Yogini Sera Khandro: A Critical Review of Jacoby’s Love & Liberation

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Sarah H. Jacoby’s Love And Liberation: Autobiographical Writings of the Tibetan Buddhist Visionary Sera Khandro (2014) is a close reading by Jacoby on the life and times of Sera Khandro, a renowned female… Continue reading