By Fernanda Pirie, Toni Huber
Revolution and social dislocation less than the communist regimes of China and the Soviet Union, by way of the upheavals of reform and modernisation, were skilled through Tibetan, Mongolian and Siberian humans, forcibly built-in into those kingdom states, as clash, violence and social disruption. This quantity, bringing jointly case reviews from in the course of the zone, assesses the stories and legacies of such occasions. Highlighting the corporation of these who form and manage clash and social order and their old, cultural and spiritual assets, the editors speak about proof of social continuity, in addition to the sport of social order. attractive with anthropological views on clash and social order, this quantity hence offers an unique comparative point of view on either Tibet and internal Asia.
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Additional resources for Conflict and Social Order in Tibet and Inner Asia
Sample text
27 In the first half of 1968, therefore, Zhang Yongfu and Gyenlo increased their efforts to win over Tibetan villagers, laying the blame for the current food situation on the Nyamdre establishment and its ideologically incorrect views, and telling the people they had the right to retain more of their yields. They also encouraged villagers to refuse to pay the 1968 grain extractions and to use the revolutionary struggle sessions against the power holders to attack the Nyamdre cadres who were collecting these taxes.
After this, she was able to go into trance, although at first she did so only alone in her house. 36 Mediums played an important role in traditional Tibetan society linking the realm of the gods to the realm of humans, and were frequently consulted at times of illness and other major decisions; and they still are. At the highest level, there were official State Mediums, such as Nechung, who were consulted by the Dalai Lama and the Tibetan government at difficult times, but oracles were also found throughout the countryside where many hundreds of villagers—male and female—functioned part-time as religious mediums able to summon deities to possess them.
People did not like our policies and once something tempting about religion appeared, the masses would be easily fooled. … 26 However, while many villagers were angry about the physical destruction of monasteries and the ban on private religious practices, organized religion had already been destroyed in 1959 and the more immediate problem they faced was the shortage of food that would result from the following year’s grain extractions. 01, Nyemo, Tibet Autonomous Region, China. 01, Nyemo, Tibet Autonomous Region, China.