In my attempt to engage more historic female figures in Tibetan history, I’ve decided to share a close reading of Janet Gyatso’s “Down with the Demoness: Reflections on a Feminine Ground in Tibet”… Continue reading
After reading Rinchen Dolma la’s post I felt more relaxed, like a weight had been lifted off of my shoulders. Hearing her talk about her experiences did something for me that is usually acquired in… Continue reading
The struggle for visibility (documents) has always played a central role for Tibetans living in exile, especially for those living in India and Nepal. In this post, I look into this struggle that Tibetans in India face as newly arrived Tibetans from Tibet (second half) and Tibetans born and raised there (first half). During my stays in Dharamsala, India, I came across several different socio-cultural-political-economic phenomenons that have been emerging as a result of the lack of visibility for Tibetans living as, what I refer to as non-refugee refugees, in bureaucratic India. In the following, I take a closer look at one of these emerging intercultural phenomenon currently shaping the possibility of existing on paper for Tibetans especially from Tibet that bureaucratic India has yet to offer.
When some members of the Lhakar Diaries family contacted me to see if I could do an interview with her, I was more than excited since I had been thinking about it for some time-it also helped that I am currently in Dharamsala. When I contacted Dhardon la, she was more than accommodating. She took some time off her busy schedule and we did a quick interview over some tea.
What does an ethnographic discourse on the invisibility of a colonial empire in the 21st century look like? What does that invisibility contribute to, or rather take away from, the experiences of Tibetans inside and outside Tibet? In this post, I examine the historical and contemporary discourses on Tibet that frame Tibet as either not colonized or about human rights, which, I argue, silences Tibetan aspirations for Nationhood. Aside from contextualizing Tibetan subjectivities, I contribute to the ongoing discourse on how ethnographic narratives can re-construct the invisibility of existing colonial empires and justify their presence as a given right rather than foreign.
For the past month, as the number of self-immolations climbed, my adviser and I sat down several times, trying to figure out activities we can do to highlight the situation better here at the University I’m currently studying at. Then last week, I saw the video campaign with messages to world leaders launched by SFT spreading in the web-sphere.
Ben Hillman–a Senior Lecturer at the Crawford School of public policy, Australian National University–wrote an article called “China’s many Tibets: Diqing as a model for ‘development with Tibetan characteristics?’” (2010). He details the economic success, through the government-funded tourist industry, of Shangri-La, a Tibetan town in Kham, as a model that the Chinese authorities can follow for “China’s many other Tibets”. However, in his eager attempt to support his argument for Shangri-La as a successful model, Hillman fails to acknowledge China’s historical role in that region, the popular resistance that occurred before and during the time period he covers, or further analysis of local involvement in the tourist industry.
Just when it felt like all news on Tibet was getting sadder, Shapaley dropped “Tsampa” this Wednesday on Lhakar.