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This paper explores difference within geographical writings in the transition to modernity in nineteenth century China. In some maps, the experiential realities of travelers were valued and expressed. More significantly, landscape maps sometimes pointed to a reality of absence rather than of presence. This contrasted with the arising modern commitment to triangulation, which deleted the phenomenological in favour of an omniscient 'view from nowhere'. It is conventional to treat this transition as an expression of progress in which non-Western scholars started to undo a scientific deficit regarding precision and measurement with the use of new tools, or for postcolonial scholars to propose heroic resistance from native map makers. Against these interpretations, the minutiae in the 1886 Chinese gazetteer Tukao of Tibet do not simply show a progressive or coerced transition, but rather the expression of an inconsistent difference. Tukao reflects different survey methods, producing fundamentally incompatible ontological worlds. The paper shows that the Tukao does not legislate between different practices, and argues that the alterity in Tukao offers lessons for postcolonial theory and practice, avoiding both hegemony of modern science and relativism. [ABSTRACT FROM AUTHOR]

Tibet's wild fungus cordyceps (Ophiocordyceps sinensis), a prized commodity in metropolitan China, has been undergoing changes in the way it is traded and marketed in Tibet. Prized as a medicinal tonic and high-value gift, the parasitic fungus has traditionally been traded in its dried form. However, in recent years we have observed the emergence of trade in fresh cordyceps. This paper seeks to make sense of this change in the form of this commodity and its correlation to changing meanings of cordyceps in China. Based on ethnographic fieldwork in Tibet and textual analysis of online markets in China, this paper argues that this transformation is associated with China's anticorruption campaigns, the rising importance of e-commerce infrastructures, and the biomedicalization of cordyceps through advancing biotechnologies. In addition, we argue that professional brokers play a key role in the emergence of the fresh cordyceps trade. [ABSTRACT FROM AUTHOR]

Pilgrim journeys are popular religious phenomena that are based on ritual interaction with culturally postulated counterintuitive supernatural agents. This article uses results taken from an anthropological Ph. D. thesis on cognitive aspects of Hindu pilgrimage in Nepal and Tibet. Cognitive theories have been neglected in pilgrimage studies but they offer new perspectives on belief structures and ritual action and call into question some of the current assumptions in this research field. Pilgrim journeys often involve flows of substance of anthropomorphic character. Transferring substance in pilgrimage means leaving material at the pilgrimage site and then receiving other materials to take home. Pilgrim journeys imply ritual interaction, intuitions and ideas regarding the management of sin, impurity and evil. They also imply reception of blessings along with divine agency. This paper investigates how assumptions about agency, psychological essentialism and contagion connected to supernatural agents provides an important selective pressure in formation of beliefs related to pilgrimage. This paper shows that the transfer of substances is an operation on ritual instruments. It creates a supernatural immediacy effect in pilgrims, in the sense suggested by Lawson and McCauley. [ABSTRACT FROM AUTHOR]

This paper, translated from the Tibetan original, presents the author's viewpoint on the current situation regarding the protection of medicinal herbs and vegetation-the sources of Tibetan medicine-and makes recommendations on measures that should be taken for their protection in the future. The article also includes an appendix listing species names of plants that are A) particularly rare or endangered, and B) the subjects of conservation efforts and/or cultivation trials through the Project to Strengthen Traditional Tibetan Medicine (PSTTM), which is based in Lhasa, Tibet Autonomous Region (TAR), China. [ABSTRACT FROM AUTHOR]

Few Tibetan figures have left an impression on the Himalayan landscape, both literary and geographic, as indelibly as Mi la ras pa (ca. 1028–1111), whose career as meditator and poet was punctuated by travel across the borderlands of southern Tibet. This essay will begin to address the defining role of place in Tibetan biographical literature by examining the intersections of text and terrain in the recording of an individual's life. In particular, this study examines sites of transformation in Mi la ras pa's biographical narratives, arguing for what might be called a geographic biography by examining the dialogical relationship between a life story recorded on paper and a life imprinted on the ground. It first considers the broad paradigms for landscaping the environment witnessed in Tibetan literature. It then examines ways in which the yogin's early biographical tradition treated the category of sacred place, creating increasingly detailed maps of the yogin's life, and how those maps were understood and reinterpreted. The paper concludes by addressing two specific modes of transformation in the life story — contested place and re-imagined place — exploring new geographies of consecration, dominion, and praxis. [ABSTRACT FROM AUTHOR]

Between 1916 and 1924, a Tibetan public healthcare programme that focused on childcare and natal astrology comprised a central aspect of the mission of the Lhasa Mentsikhang (Institute of Medicine and Astrology). Assessing previously unused Tibetan language materials-including the Thirteenth Dalai Lama's edict for implementation and an accompanying childcare manual-the programme is contextualized with regard to regional developments in British India and China. Like British `mothercraft' education programmes of the same period, the Tibetan initiative links the health of the population (from infancy) to the health of the state and its economy. Rather than appealing to the authority of `scientific' colonial medicine, however, this paper discusses how indigenous medical techniques and theories are put forward as effective means to prove the nascent Central Tibetan state's benevolence, legitimacy and sovereignty via intervention in the domestic sphere. Such attention to medical reform and to the domestic sphere brings light to an underappreciated effort by the Thirteenth Dalai Lama to cultivate a sense of Tibetan subjecthood and to reconfigure the relationship between his government and various segments of society. Significantly, this childcare initiative was entrusted not just to mothers, and the category of class is here more germane than the category of gender central within British programmes. Various social groups within a specifically delineated Tibetan territory are assigned tasks in the programme's implementation, illustrating the desire to incorporate each into a reorganised Tibetan state bound by a newly articulated Buddhist ideal of shared social responsibility. [ABSTRACT FROM AUTHOR]

This paper is based upon five years of ethnographic research among the Tibetan exile community in Dharamsala, India, and extensive interviews with the medium of the State Oracle of Tibet and other spirit mediums. It investigates the nature of the oracular phenomenon and its place in the Tibetan Buddhist cosmology as well as the sociopolitical role of the Tibetan State Oracle, or Nêchung. The topics explored include spirit possession, shamanism, and spirit mediums. The central theoretical question addressed is whether or not magico-religious practitioners such as the medium of Nêchung and other Tibetan spirit mediums can legitimately be categorized as shamans. [ABSTRACT FROM AUTHOR]

In his influential Tibetan Renaissance (publ. 2005), Ronald Davidson categorizes the two eminent masters of the late 12th and early 13th centuries, Sa-skya Pandita Kun-dga'-rgyal-mtshan and 'Bri-gung 'Jig-rten-mgon-po, as "neoconservatives," portraying them as having an un-Buddhist and inauthentic fixation on India, and as working to suppress any deviation from their norms. This paper critically investigates Davidson's general and specific interpretations of his categorization and raises the question of methodology. [ABSTRACT FROM AUTHOR]

This article discusses experiences of hardship during Hindu pilgrimages in the Nepalese and Tibetan Himalayas. Pilgrims have to reach their goal by undertaking a journey. The pilgrimage exposes pilgrims to a variety of experiences. The journey's religious experiences are of significance for the ritual arrangements of the pilgrimage. Cognitive theories and the selectionist approach of 'cultural epidemiology' are adopted to offer explanations for the formation of religious beliefs and values associated with travelling experience, hardship and danger during pilgrimage. Specifically, it is argued that the experience of salient emotional events such as hardship are likely to draw upon evolved social exchange intuitions that impose a selective pressure in the cultural formation and recurrence of beliefs regarding religious merits in pilgrimage. It is further argued that social exchange intuitions are a likely source of beliefs in boons and merits, since pilgrimage is already conceptualised as an interaction with 'supernatural agents.' These accounts modify and elaborate former suggestions regarding hardship and sacrificial notions in pilgrimage studies. Thus the presented arguments may be relevant to understanding some of the features of pilgrimage that also seem to recur cross-culturally. [ABSTRACT FROM AUTHOR]

Classical Tibetan medicine is closely related to Buddhist philosophy. This article describes how die study and meaning of sexual differentiation in Tibetan medicine is deeply rooted in Buddhist texts and philosophy. The article pays particular attention to die Buddhist theory of mutual dependence of birth and death and on the medical ways of explaining the determining of sex. While Tibetan medicine approaches sexual differentiation by examining its various determinant factors, thus aiming to improve understanding of the human body and diseases, which manifest differently in men and women, in Buddhist philosophy sexual differentiation is perceived as a fundamental, natural phenomenon of human life that forms a key in Tantric practices to comprehend the nature of mind and thence attaining the highest state of mind. The article consists of a translation of die first chapter of a Tibetan medical book on obstetrics, including a newly written introduction to the Buddhist interpretive frame employed in the chapter. [ABSTRACT FROM AUTHOR]

The article focuses on research conducted on women and gender in the field of Tibetan medical and cultural practices. It explores social, cultural, economic and medical aspects of women's health, both historical as well as contemporary roles and views of female doctors and patients found. It has been concluded from existing biographies of women that female doctors received their medical education because of unusual circumstances.

Biographical interviews with Tibetan women in rural Amdo (Qinghai Province, China) indicate that many women above 40 years of age experienced family planning as a threat to their reproductive health, social status and economic production. Even though family planning, implemented since 1980, was experienced differently among the targeted women, they nevertheless addressed the same social pressure of having to reconcile normative birth control administered by the Chinese state with Tibetan socio-cultural norms and values of fertility focused upon preferences for sons. Renowned female Tibetan doctors in private and public clinics and hospitals were Tibetan women's preferred and trusted addressees for voluntary birth control and reproductive health. I argue therefore, that in order to understand the effects of family planning on targeted Tibetan women, socio-cultural values of fertility need to be taken into account as they are expressed in women's narratives of their bio-psycho-social, gendered and ethnic selves. [ABSTRACT FROM AUTHOR]

This article considers whether room exists within the current system of nationalities regional autonomy (NRA) in China to accommodate Tibetan aspirations for "genuine autonomy" under the People's Republic of China (PRC) sovereignty. It examines the legal framework for NRA in China, as well as Chinese government policy and practice toward autonomous areas, in terms of the limitations and possibilities they imply for realizing Tibetan aspirations for autonomy, highlighting specific areas of concern, opportunities and constraints. It explores the development of political and legal approaches toward autonomy since the 1930s, the nature of the current framework and how recent legal and political developments interact with that framework. It looks at options for autonomy under the Chinese Constitution and national legislation, particularly the self-government of nationality (minority) autonomous areas as well as Article 31 of the Constitution which has provided the basis for the establishment of special administrative regions (SARs). Since autonomous areas also exercise the general powers of local governments in the PRC, it describes the general system of local government at the provincial and lower administrative levels. The article examines the practical implementation and operation of minority autonomy and SARs including the apparent gap between law and practice. In particular, special attention is paid to the role of the Chinese Communist Party and its officials which have a significant impact on the exercise of state powers. It concludes that there are formidable obstacles to the autonomy that Tibetans seek in order to preserve their culture, values and identity. [ABSTRACT FROM AUTHOR]

The article traces recent trends in the development of universal jurisdiction, focusing in particular on the emergence of "absolute universality" according to which exercise of jurisdiction is not dependant on the presence of the alleged perpetrator on the prosecuting State's territory. Placing modern events in a historical context, the article documents the progression of "absolute" universal jurisdiction in Spain, culminating in an appraisal of proceedings initiated there against former Chinese government officials for their roles in an alleged genocide in Tibet. Key issues such as the principle's relationship with the International Criminal Court, the perceived threat it poses to State sovereignty, the possibility of politicised prosecutions and the problem of maintaining a consistent definition of genocide are discussed. In conclusion the author argues that the right of a State to exercise "absolute" universal jurisdiction constitutes a crystallising norm of customary international law. [ABSTRACT FROM AUTHOR]

We investigated the effects of soil resources on species composition, plant diversity, and plant biomass in four alpine Kobresia meadow communities. Species diversity was lower in the Kobresia tibetica swamp meadow community than in the other three communities, but this community was characterized by the highest aboveground and belowground biomass and soil nutrients. Aboveground biomass was positively correlated with soil organic matter and soil total nitrogen in all four alpine meadow communities. The proportion of light fraction organic carbon (LFOC) was positively correlated with soil total organic carbon in all types of grassland. In alpine meadows, belowground biomass mostly occurred at 0-10 cm soil, as did soil nutrients. Community differences in plant species composition were reflected in biomass distribution. The highest total biomass (13,759 ± 497 g/m²) including above- and belowground biomass appeared in the sedge-dominated Kohresia tibetica swamp meadow community. Intermediate biomass (3,235 ± 142 g/m², 2,645 ± 16 g/m²) was round in the Kobresia pygmaea swamp meadow and Potentilla fruticosa shrubs meadow community, dominated by forbs, sedges, and woody plants. The lowest biomass (2,433 ± 162 g/m²) was observed in the Kobresia humilis meadow, mainly dominated by forbs and grasses. The results indicated that fertility of the vegetation caused a decrease in plant species. increase in plant biomass, and also changes in species composition. Species traits (such as ability to respond to higher nutrient levels) as well as competitive interaction may determine ecosystem function (e.g., productivity). Plants with higher competitive ability would then have access to a greater proportion of available resources, leading to increased total resource uptake by roots. lower nutrient losses from the ecosystems, and increased aboveground and belowground biomass. The distribution of aboveground and belowground biomass is largely influenced by the plant species and growth forms within spatial gradients in soil moisture and edaphic conditions. [ABSTRACT FROM AUTHOR]

In Tibet, certain categories of Buddhist sacra are ascribed the power to liberate through sensory contact. No less than “buddhahood without meditation” is promised, offering an expedient means to salvation that seemingly obviates the need for a rigorous regime of ethical, contemplative, and intellectual training. This article investigates two such categories of sacra, substances that “liberate through tasting” and images that “liberate through seeing” as found in a mode of revelation particular to Tibet and culturally related areas, in which scriptures and sacred objects are reportedly embedded in the landscape as terma or “treasures” (gter ma). The author argues that charisma invested in these substances and images — through an amalgamation of relics and special means of consecration — provides the grounds for the soteriological benefits claimed as a result of sensory contact with them. The question is whether these benefits suggest a notion of grace in Tibetan Buddhism, and if so how it might contravene without contradicting the law of karma. Exploring this question sheds light on the role of the senses and the nature of Buddhist soteriology as it developed in Tibet. [ABSTRACT FROM AUTHOR]

In the earliest extant specialist medical work sMan dpyad zla ba'i rgyal po (The Medical Investigation of the Lunar King, early 8th century CE) and the classical work of Tibetan medicine, rGyud bzhi (The Four Medical Tantras, generally dated by scholars to the 12th century CE), there are records of rtsa in its meaning of 'pulse taking'. The concept of rtsa in Tibetan medicine, as the Chinese mai, eventually came to combine notions of 'the vessels' and 'channels' of the body with diagnostic readings of 'pulsating vessels' at its surface. This article considers the earliest extant records of rtsa from Dunhuang and finds evidence of the separate development of these two aspects. These early records are unique inasmuch as they not only provide a source for history of medicine, but also represent Tibet and Tibetan culture as an important place for both cultural exchange and resistance, particularly in the transmission of medical knowledge and practice from China. [ABSTRACT FROM AUTHOR]