Uniwersyteckie Czasopisma NaukoweRituals of a collective karmic project: Discipline, children’s bodies and the “future seeds of Tibet” Rituals of a collective karmic project…
DOI:
https://doi.org/10.26881/etno.2024.10.12Słowa kluczowe:
Tibetan, school, curriculum, ritual, luckAbstrakt
Based on long-term fieldwork in a Tibetan Children’s Village in the foothills of the Indian Himalaya, this paper is an ethnographically informed exploration of home and classroom educational practices that situate children’s bodies within a collective karmic project and the related temporal perspectives. Rituals of a collective karmic project that are the focus of this paper involve practices that are grounded in efforts to manipulate subtle consciousness (rnam shes), through imprints (bag chags) effected through positive
and negative actions and carried from one lifetime to another, as recognized by Tibetan Buddhist philosophy and medicine – and, perhaps more subtly, by the contemporary Tibetan school curriculum and organization. The paper seeks to illuminate the radical
alterity of the temporal framework at play within contemporary Tibetan schools, manifesting in, e.g., Tibetan history curriculum and school rituals to ensure “luck.”
Downloads
Bibliografia
Bear, L. (1994). Miscegenations of modernity: Constructing European respectability and race in the Indian railway colony, 1857–1931. Women’s History Review, 3(4), 531–548.
Bell, C.A. (1920). English-Tibetan colloquial dictionary. Calcutta: The Bengal Secretariat Book Depot.
Beyer, S. (2013). Magic and ritual in Tibet: The cult of Tārā. Motilal – Delhi – Borehamwood: Motilal Banarsidass.
Brown, A.M., Farwell, E., Nyerongsha, D. (2008). Tibetan art of parenting: From before conception through early childhood. Somerville: Wisdom Publications.
Byłów-Antkowiak, K. (2015). Droga umysłu we współczesnym szkolnictwie tybetańskim na uchodźstwie. In: T. Buliński, M. Rakoczy (eds.), Communicare. Almanach antropologiczny. Warszawa: Wydawnictwa Uniwersytetu Warszawskiego.
Byłów-Antkowiak, K. (2017). “Others before self”: Tibetan pedagogy and childrearing in a Tibetan children’s village in the Indian Himalaya. Doctoral dissertation, University of St Andrews.
Chatterjee, N., Riley, N.E. (2001). Planning an Indian modernity: The gendered politics of fertility control. Signs, 26(3), 811–845.
Chhophel, N. (2009). A short autobiographical account of Norbu Chhophel (b. 1939): Witness of a bitter sweet samsaric life (mthong myong mi tshe’i lo rgyus mngar skyur bro ldan). Dharamshala: Amnye Machen Institute.
Col, G. da. (2007). The view from somewhen: Events, bodies and the perspective of fortune around Khawa Karpo, a Tibetan sacred mountain in Yunnan Province. Inner Asia, 9(2), 215–235.
Craig, S.R., Gerke, B. (2016). Naming and forgetting: Sowa Rigpa and the territory of Asian medical systems. Medicine Anthropology Theory, 3(2), 87–122.
Dawa Drolma, D., 2001. Delog: Journey to realms beyond death. Varanasi: Pilgrims Publishing.
Drakpa, K.L. (1993). Roar of the fearless lion (rgyu dang’bras bu’i theg pa mchog gi gnas lugs zab mo’i don rnam par nges pa rje jo nang pa chen po’i ring lugs’ jigs med gdong lnga’i nga ro). Dharamsala: Library of Tibetan Works and Archives.
Goldstein, M.C. (1984). English-Tibetan dictionary of modern Tibetan. Dharamsala: Library of Tibetan Works and Archives.
Goldstein, M.C. (2001) The new Tibetan-English dictionary of modern Tibetan. Berkeley: University of California Press.
Gyatso, J. 1986. Signs, memory and history: A tantric Buddhist theory of scriptural transmission. The Journal of the International Association of Buddhist Studies, 9(2), 7–36.
Gyatso, J. (1993). The logic of legitimation in the Tibetan treasure tradition. History of Religions, 33(2), 97–134.
Hirsch, E., Stewart, C. (2005). Introduction: Ethnographies of historicity. In: “Ethnographies of historicity,” special issue of History and Anthropology, 16(3), 261–274.
Hodges, M. (2008). Rethinking time’s arrow: Bergson, Deleuze and the anthropology of time. Anthropological Theory, 8(4), 399– 429.
Jetsun Pema. (1997). Tibet, my story: An autobiography. Shaftesbury: Element.
Kloos, S., Madhavan, H., Tidwell, T., Blaikie, C., Cuomu, M. (2020). The transnational Sowa Rigpa industry in Asia: New perspectives on an emerging economy. Social Science & Medicine, 245, 112617.
Lempert, M. (2012). Interaction rescaled: How monastic debate became a diasporic pedagogy. Anthropology & Education Quarterly, 43(2), 138–156.
Lichter, D., Epstein, L. (1983). Irony in Tibetan notions of the good life. In: C.F. Keyes, E.V. Daniel (eds.), Karma: An Anthropological Inquiry (pp. 223–259). Berkeley: University of California Press.
Locke, J. (2021). In it together: Theorizing collective karma through transformative justice. The Journal of Speculative Philosophy, 35(4), 305–322.
Loy, D. (2019). Ecodharma: Buddhist teachings for the ecological crisis. Somerville: Wisdom Publications.
Mills, M.A. (2013). Identity, ritual and state in Tibetan Buddhism: The foundations of authority in Gelukpa monasticism. London – New York: RoutledgeCurzon.
Mills, M.A. (2015). The perils of exchange: Karma, kingship and templecraft in Tibet. Cahiers d’Extrême-Asie, 24, 189–209.
McGranahan, C. (2005). Truth, fear, and lies: Exile politics and arrested histories of the Tibetan resistance. Cultural Anthropology, 20(4), 570–600.
McGranahan, C. (2010). Arrested histories: Tibet, the CIA, and memories of a forgotten war. Durham: Duke University Press.
Mercado Santiago, M. (2014). Culturally responsive engineering education: A case study of a pre-college introductory engineering course at Tibetan Children’s Village School of Selakui. Open Access Dissertations. docs.lib.purdue.edu/open_access_dissertations/334 [access: 1.07.2025].
Munn, N. (1992). The cultural anthropology of time: A critical essay. Annual Review of Anthropology, 21, 93–123.
Murphy, D. (1966). Tibetan foothold. London: Pan Books Ltd.
Narayan, S. (ed.). (1964). The story of the education of Tibetan refugee children in India. New Delhi: Tibetan Schools Society.
Norbu, N. (2008). Birth and life and death according to Tibetan medicine and the Dzogchen teachings (Skye zhing ‘tsho la ‘chi ba). Arcidosso: Shang Shung Institute.
Rikya Rinpoche. (2010). Advice on repaying the kindness of parents. Zamatok Library.
Shen-Yu, L. (2010). Pehar: A Historical Survey. Revue d’études tibétaines, 3 (19), pp. 5-26.
Sørensen, P. (1994). Tibetan Buddhist historiography: The mirror illuminating the royal genealogies. Wiesbaden: Harrassowitz Verlag.
Stevenson, M. (2015). Time travel in Tibet: Tantra, terma, and tulku. In: J. Powers (ed.), The Buddhist world (pp. 121–137). London: Routledge.
Tashi, P. (1999). Tibetan-English dictionary (Bod dbyin tshig mdsod). Gansu: Gansu Nationalities Press.
Tashi, T. (2019). A case study of discipline practices: Perceptions of administrators, teachers, and foster parents in Tibetan Children’s Village (TCV) schools in India. CGU Theses & Dissertations. scholarship.claremont.edu/cgu_etd/346.
TCV. (2010). Phru gur gches skyong dgos pa’i lam ston lag deb. Dharamsala: TCV Head Office.
Tsering, T. (2006). Buddhist psychology: The foundation of Buddhist thought, vol. 3. Boston: Wisdom Publications.
Tulku, T. (1994). Hidden teachings of Tibet: An explanation of the terma tradition of Tibetan Buddhism. Boston: Wisdom Publications.
Vostrikov, A.I. (1994). Tibetan historical literature. Oxon: RoutledgeCurzon.
Wheeler, M. (2015). Keeping the faith alive: The Tertön as mythological innovator in the Tibetan treasure tradition. Expositions, 9(1), 1–18.
Wylie, T. (1959). A standard system of Tibetan transcription. Harvard Journal of Asiatic Studies, 22, 261–267.
Opublikowane
Jak cytować
Numer
Dział
Licencja
Czasopismo wydawane jest na licencji Creative Commons Uznanie autorstwa-Na tych samych warunkach 4.0 Międzynarodowe.
