A History of Modern Tibet, 1913 - 1951: The Demise of the by Gelek Rimpoche Melvyn C. Goldstein

By Gelek Rimpoche Melvyn C. Goldstein

The "Tibetan Question," the character of Tibet's political prestige vis-?-vis China, has been the topic of usually bitterly competing perspectives whereas the evidence of the problem haven't been totally obtainable to observers. whereas one faction has argued that Tibet used to be, broadly speaking, traditionally self sustaining until eventually it used to be conquered by means of the chinese language Communists in 1951 and integrated into the hot chinese language nation, the opposite faction perspectives Tibet as a conventional a part of China that cut up away on the instigation of the British after the autumn of the Manchu Dynasty and was once later dutifully reunited with "New China" in 1951. against this, this accomplished learn of contemporary Tibetan heritage offers a close, non-partisan account of the death of the Lamaist state.Drawing on a wealth of British, American, and Indian diplomatic files; first-hand-historical debts written by way of Tibetan contributors; and large interviews with former Tibetan officers, monastic leaders, squaddies, and investors, Goldstein meticulously examines what occurred and why. He balances the normal concentrate on diplomacy with an leading edge emphasis at the difficult internet of inner affairs and occasions that produced the autumn of Tibet. students and scholars of Asian historical past will locate this paintings a useful source and readers will take pleasure in the transparent clarification of hugely polemicized, and sometimes complicated, historic occasions.

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A Chinese cavalry force of about two hundred pursued him, and his capture was prevented only by a determined rearguard action at the Jagsam crossing organized by the Dalai Lama's twenty-two-year-old favorite, Namgang, later to become an important political figure. [39] This time they deprived him not only of his temporal position but also of his status as an incarnation. The abusive and demeaning disposition order was posted publicly in Lhasa. It said in part: The Dalai Lama of Tibet has received abundant favours from the hands of Our Imperial predecessors.

Furthermore, the mass monk ideology and the annual cycle of prayer festivals led the monasteries continually to seek more land and endowments and vigorously to oppose any attempt on the part of the government to decrease their revenues. It also made them advocates of the serf-estate economic system and, thus, extremely conservative. As Tibet attempted to adapt to the rapid changes of the twentieth century, religion and the monasteries played a major role in thwarting progress. [1] While this approaches accuracy for the last two decades of the 13th Dalai Lama's life (1913–1933), it is not generally true.

21] Another explanation holds that the bad feelings resulted from a difference of opinion over the height of their respective thrones. The Dalai Lama wanted his throne to be higher than that of the Jetsün dampa's previous incarnation, while the current Jetsün contended that in the past the thrones of the two had been the same height. [22] Meanwhile, in Tibet, the Kashag and the Three Seats petitioned the amban in the summer of 1905 to ask the Chinese emperor to restore the Dalai Lama's titles.

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