How do Tibetans themselves conceptualize being Tibetan? Here, I explore this question through an ethnographic illustration of recent public discussions between Tibetans online, and the kinds of reactions these exchanges provoke. Their discussions were often about purity—what makes someone a pure Tibetan? Purity was needed, argued many, to preserve the Tibetan identity. For Tibetans inside and outside Tibet, preservation was a project that Tibetans collectively began after the Chinese invasion. Many saw purity as necessary to promote the project of cultural and identity preservation in colonized Tibet and exile-diaspora. Purity offered possibilities for survival and continuity of the culture. But what does this purity look like?
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 Cultural 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 who would embark on healing Tibetan traumas through Indigenous and Buddhist idioms.
The following post is a section in Ch. 2 “There Is a Tension in Our Hearts” from the book Echoes from Dharamsala by Keila Diehl (2002, p57-62).