Nicola Schneider | CRCAO - Academia.edu (original) (raw)
Books by Nicola Schneider
see “Editorial—Female Specialists between Autonomy and Ambivalence”, Revue d’Etudes Tibétaines, n... more see “Editorial—Female Specialists between Autonomy and
Ambivalence”, Revue d’Etudes Tibétaines, no. 34, Décembre 2015, pp. i-viii.
Articles by Nicola Schneider
For the last twenty years, discussions on the institution of full ordination for women have been ... more For the last twenty years, discussions on the institution of full ordination for women have been recurrent in the Tibetan exile community. The controversial debate and consecutive works of research show the importance Tibetans attach to ritual prescriptions, notably when it is a matter of rituals governed by the code of monastic discipline ('dul ba; Skt. vinaya) attributed to the Buddha himself. In this article I propose to examine some of the attitudes held and arguments put forward by the different protagonists over the years. These raise a number of questions pertinent to the 'Tibetan tradition' since the latter has come into contact with other cultures and by means of this with 'modern' ideas.
Parmi les membres de la communauté monastique, il arrive que des doutes, des interrogations ou de... more Parmi les membres de la communauté monastique, il arrive que des doutes, des interrogations ou des difficultés d'adaptation surgissent. Temporaires ou définitifs, ils peuvent déboucher sur une remise en cause de l'engagement dans la carrière monastique et, parfois, ils entraînent le retour à la vie laïque.
Une séance de gUérison chez Une khandroma 1 nicola schneider Une jeune mère tibétaine est assise ... more Une séance de gUérison chez Une khandroma 1 nicola schneider Une jeune mère tibétaine est assise sur le devant du magasin de son mari à Mcleod ganj (dharamsala, inde). elle tient dans ses bras son bébé d'environ six semaines. Tandis que ce dernier, curieux, cherche à observer tout ce qui l'entoure, le regard de sa mère est vide, son corps immobile ; elle semble être complètement coupée de la réalité. cela fait bientôt quatre semaines qu'elle se comporte ainsi et son mari s'inquiète. il l'a accompagnée pour des consultations à Men-Tsee-Khang (sman rtsis khang, 'Tibetan Medical and astrological institute'), à l'hôpital delek (tenu par des réfugiés tibétains, mais pratiquant la biomédecine occidentale), puis à l'hôpital public indien, mais rien n'y a fait, l'état de sa femme est resté inchangé. en occident, le diagnostic serait probablement une psychose puerpérale aiguë, une dépression post-natale sévère, nécessitant une prise en charge urgente, notamment en vue de protéger le nouveau-né. Mais chez les Tibétains, où l'expression culturelle de ce que nous nommons éventuellement dépression est différente 2 , il y a une autre explication: selon eux, cette femme est affectée par des dön (gdon), une catégorie « d'agents pathogènes, non humains, crédités de l'intention de nuire » (Meyer 2000: 252). ce n'est d'ailleurs pas la première fois que cette jeune mère souffre de cette maladie, puisqu'elle présente régulièrement les mêmes symptômes, indépendamment de toute naissance. la médecine tibétaine distingue entre deux catégories de maladies, celles qui sont dues à des causes naturelles et celles qui, à l'inverse, sont dues aux causes surnaturelles, c'est-à-dire aux maléfices des mauvais esprits. Tandis que les premières ont leur traitement dans la médecine tibétaine traditionnelle (gso ba rig pa), les dernières nécessitent bien souvent en plus l'intervention d'un spécialiste religieux: un lama, un médium (lha pa) ou tout autre spécialiste de l'exorcisme (Meyer 1981, samuel 1999. de même, après les échecs de la médecine tibétaine et occidentale, la première réaction de nos jeunes parents était de consulter un devin (phyag mo), puis un lama spécialisé dans les rituels exorcistes, lhochö rinpoche 3 ,
While male incarnation lineages are well known for the religious, political and social roles they... more While male incarnation lineages are well known for the religious, political and social roles they played and continue to play in tibetan societies, not much is known about female lineages, of which there are only very few. a decade ago, the French tibetologist anne chayet raised the question of whether there has been some kind of deliberate restriction on female incarnations, pointing to the fact that several famous historical women are said to have been reborn as men, as was the case for tsong kha pa's mother, shing bza' a chos, for example. 2 another, more recent, instance is the famous rje btsun lo chen rin po che from shug gseb nunnery in central tibet, who indicated that she might reincarnate as a boy. 3 her incarnation was found in 'chi med rdo rje, the son of bde skyong dbang mo from the Phreng ring family. born in 1953, he lives as a layman in lhasa. however, the 14 th dalai lama and the 16 th karmapa have also recognized a female incarnation: rje btsun Padma, daughter of kazi bsod nams stobs rgyas ) from sikkim, previously stationed in tibet and former disciple, together with his wife, of shug gseb lo chen rin po che. 4 in the following article, i would like to consider some of the known female incarnations and lineages in the light of results from previous studies of incarnation and the sprul sku tradition. 5 i will then proceed by examining some of them closely in an attempt to determine if it is possible to detect features that may be specific to female lineages.
his special issue is based upon an international symposium on autonomous religious women held dur... more his special issue is based upon an international symposium on autonomous religious women held during 2013. 1 It offers a new, comparative perspective on women as visionaries, healers and agents of social transformation in Tibet, the Himalayas and Mongolia. The contributions form a collection of ethnographically based case studies of autonomous female specialists from across this wide, but rarely compared region, which is culturally coherent in respect to the sharing of both shamanic and Buddhist traditions, and yet historically, politically and socially diverse. Notably, most of these case studies share certain dramatic and fundamentally disruptive socio-political changes that had previously created a vacuum of religious and secular education and practices. These were followed by revivals or recoveries of religion and educationwhether this concerns Tibet after the Cultural Revolution beginning in the 1980s, post-socialist Mongolia and democratisation in Bhutan starting in the 1990s, or post-Maoist democratisation and outmigration of Nepalese male labourers in the new millennium. These times of revivals made space for innovation and new opportunities, which several female specialists have seized in different ways, allowing them to become more autonomous. The case studies also allow comparison of different religious and ritual specialists, from female shamanic to meditative Buddhist practitioners, along with two female professionals in Tibetan literature and medicine. Concerning the religious practitioners, however, boundaries between their specialisations are blurred, meanings differ locally, and their roles-at times in need of recognition by a higher (male) authority-can change within one T
Films by Nicola Schneider
Drafts by Nicola Schneider
Professional life and personal identification via one's profession are fundamental to any social ... more Professional life and personal identification via one's profession are fundamental to any social standing and the building of one's identity. This is also evident in Tibetan culture and for Tibetan women. In most cases, their placement in labor is strongly influenced by traditionally assigned gender roles. The documentation of Tibetan women's professions, their professional lives, and their achievements have rarely been the subject of written, oral or filmed accounts. Furthermore, if one thinks of Tibetan women, images of the nomadic women milking the dris, the rural women tilling their fields, and the wine-red clothed nuns with their wooden rosaries are evoked. However, if one puts women's realities-historical and contemporary-under the spotlight, one finds a dazzling diversity ranging from women in commerce, in hospitality services, in handicraft, in clerical roles as well as teachers, academics, diplomats, civil servants and so forth. Some are able to comfortably pursue their career paths while others have to free themselves from social shackles in order to achieve their goals. This panel seeks to highlight the variety of occupations women take in the Tibetan cultural sphere and how they create their place in the social tissue. It also seeks to shed light on women's behavioural patterns, their expectations, and the obstacles that they confront. Besides, the panel will discuss the career goals that Tibetan women pursue, how they combine family values with their work, and how labour is distributed, negotiated, and accepted between women and men. We welcome papers assessing both current and historical professional occupations of women within Tibet and in peripheral areas. This session is being co-organized by Nicola Schneider (CRCAO, Paris) and Chandra Chiara Ehm (CRCAO-EPHE/LMU).
Call for Papers: -deadline for abstract: 21st of June 2019 -workshop: 30-31st of January 2020
Edited volumes / special issues by Nicola Schneider
Religions, 2022
In Buddhist monasticism, women are relegated to second rank, mainly for two reasons: first, they ... more In Buddhist monasticism, women are relegated to second rank, mainly for two reasons: first, they do not always have access to the same level of education as their male counterparts and are therefore not credited with the same learning (erudition); second, in some countries, they are excluded from one or all ordination rites. Thus, we have, on the one hand, full-fledged monks, and on the other, female religious practitioners who, in several Asian countries, are not ordained (Burma, Sri Lanka and Thailand) or are only semi-ordained (India, Mongolia, Nepal and Tibet). As for Chinese and Korean monasticisms, there are fully ordained nuns, but they still have to respect traditional norms regarding gender hierarchy. The resulting asymmetry between ordained men and women is a facet of living Buddhism. This is a sensitive and much-debated topic, rarely approached from a scholarly perspective, which has caused debate over the last years among Asian and Western feminists, and also in the wider Buddhist monastic community. ...
see “Editorial—Female Specialists between Autonomy and Ambivalence”, Revue d’Etudes Tibétaines, n... more see “Editorial—Female Specialists between Autonomy and
Ambivalence”, Revue d’Etudes Tibétaines, no. 34, Décembre 2015, pp. i-viii.
For the last twenty years, discussions on the institution of full ordination for women have been ... more For the last twenty years, discussions on the institution of full ordination for women have been recurrent in the Tibetan exile community. The controversial debate and consecutive works of research show the importance Tibetans attach to ritual prescriptions, notably when it is a matter of rituals governed by the code of monastic discipline ('dul ba; Skt. vinaya) attributed to the Buddha himself. In this article I propose to examine some of the attitudes held and arguments put forward by the different protagonists over the years. These raise a number of questions pertinent to the 'Tibetan tradition' since the latter has come into contact with other cultures and by means of this with 'modern' ideas.
Parmi les membres de la communauté monastique, il arrive que des doutes, des interrogations ou de... more Parmi les membres de la communauté monastique, il arrive que des doutes, des interrogations ou des difficultés d'adaptation surgissent. Temporaires ou définitifs, ils peuvent déboucher sur une remise en cause de l'engagement dans la carrière monastique et, parfois, ils entraînent le retour à la vie laïque.
Une séance de gUérison chez Une khandroma 1 nicola schneider Une jeune mère tibétaine est assise ... more Une séance de gUérison chez Une khandroma 1 nicola schneider Une jeune mère tibétaine est assise sur le devant du magasin de son mari à Mcleod ganj (dharamsala, inde). elle tient dans ses bras son bébé d'environ six semaines. Tandis que ce dernier, curieux, cherche à observer tout ce qui l'entoure, le regard de sa mère est vide, son corps immobile ; elle semble être complètement coupée de la réalité. cela fait bientôt quatre semaines qu'elle se comporte ainsi et son mari s'inquiète. il l'a accompagnée pour des consultations à Men-Tsee-Khang (sman rtsis khang, 'Tibetan Medical and astrological institute'), à l'hôpital delek (tenu par des réfugiés tibétains, mais pratiquant la biomédecine occidentale), puis à l'hôpital public indien, mais rien n'y a fait, l'état de sa femme est resté inchangé. en occident, le diagnostic serait probablement une psychose puerpérale aiguë, une dépression post-natale sévère, nécessitant une prise en charge urgente, notamment en vue de protéger le nouveau-né. Mais chez les Tibétains, où l'expression culturelle de ce que nous nommons éventuellement dépression est différente 2 , il y a une autre explication: selon eux, cette femme est affectée par des dön (gdon), une catégorie « d'agents pathogènes, non humains, crédités de l'intention de nuire » (Meyer 2000: 252). ce n'est d'ailleurs pas la première fois que cette jeune mère souffre de cette maladie, puisqu'elle présente régulièrement les mêmes symptômes, indépendamment de toute naissance. la médecine tibétaine distingue entre deux catégories de maladies, celles qui sont dues à des causes naturelles et celles qui, à l'inverse, sont dues aux causes surnaturelles, c'est-à-dire aux maléfices des mauvais esprits. Tandis que les premières ont leur traitement dans la médecine tibétaine traditionnelle (gso ba rig pa), les dernières nécessitent bien souvent en plus l'intervention d'un spécialiste religieux: un lama, un médium (lha pa) ou tout autre spécialiste de l'exorcisme (Meyer 1981, samuel 1999. de même, après les échecs de la médecine tibétaine et occidentale, la première réaction de nos jeunes parents était de consulter un devin (phyag mo), puis un lama spécialisé dans les rituels exorcistes, lhochö rinpoche 3 ,
While male incarnation lineages are well known for the religious, political and social roles they... more While male incarnation lineages are well known for the religious, political and social roles they played and continue to play in tibetan societies, not much is known about female lineages, of which there are only very few. a decade ago, the French tibetologist anne chayet raised the question of whether there has been some kind of deliberate restriction on female incarnations, pointing to the fact that several famous historical women are said to have been reborn as men, as was the case for tsong kha pa's mother, shing bza' a chos, for example. 2 another, more recent, instance is the famous rje btsun lo chen rin po che from shug gseb nunnery in central tibet, who indicated that she might reincarnate as a boy. 3 her incarnation was found in 'chi med rdo rje, the son of bde skyong dbang mo from the Phreng ring family. born in 1953, he lives as a layman in lhasa. however, the 14 th dalai lama and the 16 th karmapa have also recognized a female incarnation: rje btsun Padma, daughter of kazi bsod nams stobs rgyas ) from sikkim, previously stationed in tibet and former disciple, together with his wife, of shug gseb lo chen rin po che. 4 in the following article, i would like to consider some of the known female incarnations and lineages in the light of results from previous studies of incarnation and the sprul sku tradition. 5 i will then proceed by examining some of them closely in an attempt to determine if it is possible to detect features that may be specific to female lineages.
his special issue is based upon an international symposium on autonomous religious women held dur... more his special issue is based upon an international symposium on autonomous religious women held during 2013. 1 It offers a new, comparative perspective on women as visionaries, healers and agents of social transformation in Tibet, the Himalayas and Mongolia. The contributions form a collection of ethnographically based case studies of autonomous female specialists from across this wide, but rarely compared region, which is culturally coherent in respect to the sharing of both shamanic and Buddhist traditions, and yet historically, politically and socially diverse. Notably, most of these case studies share certain dramatic and fundamentally disruptive socio-political changes that had previously created a vacuum of religious and secular education and practices. These were followed by revivals or recoveries of religion and educationwhether this concerns Tibet after the Cultural Revolution beginning in the 1980s, post-socialist Mongolia and democratisation in Bhutan starting in the 1990s, or post-Maoist democratisation and outmigration of Nepalese male labourers in the new millennium. These times of revivals made space for innovation and new opportunities, which several female specialists have seized in different ways, allowing them to become more autonomous. The case studies also allow comparison of different religious and ritual specialists, from female shamanic to meditative Buddhist practitioners, along with two female professionals in Tibetan literature and medicine. Concerning the religious practitioners, however, boundaries between their specialisations are blurred, meanings differ locally, and their roles-at times in need of recognition by a higher (male) authority-can change within one T
Professional life and personal identification via one's profession are fundamental to any social ... more Professional life and personal identification via one's profession are fundamental to any social standing and the building of one's identity. This is also evident in Tibetan culture and for Tibetan women. In most cases, their placement in labor is strongly influenced by traditionally assigned gender roles. The documentation of Tibetan women's professions, their professional lives, and their achievements have rarely been the subject of written, oral or filmed accounts. Furthermore, if one thinks of Tibetan women, images of the nomadic women milking the dris, the rural women tilling their fields, and the wine-red clothed nuns with their wooden rosaries are evoked. However, if one puts women's realities-historical and contemporary-under the spotlight, one finds a dazzling diversity ranging from women in commerce, in hospitality services, in handicraft, in clerical roles as well as teachers, academics, diplomats, civil servants and so forth. Some are able to comfortably pursue their career paths while others have to free themselves from social shackles in order to achieve their goals. This panel seeks to highlight the variety of occupations women take in the Tibetan cultural sphere and how they create their place in the social tissue. It also seeks to shed light on women's behavioural patterns, their expectations, and the obstacles that they confront. Besides, the panel will discuss the career goals that Tibetan women pursue, how they combine family values with their work, and how labour is distributed, negotiated, and accepted between women and men. We welcome papers assessing both current and historical professional occupations of women within Tibet and in peripheral areas. This session is being co-organized by Nicola Schneider (CRCAO, Paris) and Chandra Chiara Ehm (CRCAO-EPHE/LMU).
Call for Papers: -deadline for abstract: 21st of June 2019 -workshop: 30-31st of January 2020
Religions, 2022
In Buddhist monasticism, women are relegated to second rank, mainly for two reasons: first, they ... more In Buddhist monasticism, women are relegated to second rank, mainly for two reasons: first, they do not always have access to the same level of education as their male counterparts and are therefore not credited with the same learning (erudition); second, in some countries, they are excluded from one or all ordination rites. Thus, we have, on the one hand, full-fledged monks, and on the other, female religious practitioners who, in several Asian countries, are not ordained (Burma, Sri Lanka and Thailand) or are only semi-ordained (India, Mongolia, Nepal and Tibet). As for Chinese and Korean monasticisms, there are fully ordained nuns, but they still have to respect traditional norms regarding gender hierarchy. The resulting asymmetry between ordained men and women is a facet of living Buddhism. This is a sensitive and much-debated topic, rarely approached from a scholarly perspective, which has caused debate over the last years among Asian and Western feminists, and also in the wider Buddhist monastic community. ...
Revue éditée par le Laboratoire d'ethnologie et de sociologie comparative 45 | 2018 Trichologie t... more Revue éditée par le Laboratoire d'ethnologie et de sociologie comparative 45 | 2018 Trichologie tibétaine Les cheveux et leur traitement au Tibet Tibetan Trichology: Hair and Its Treatment in Tibet Sous la direction de Françoise Robin, Nicola Schneider et Nicolas Sihlé Crédits : Collection Jacques Bacot avec la permission d'Olivier de Bernon Français English
![Research paper thumbnail of Tibetan Trichology: Hair and Its Treatment in Tibet. Special issue of Ateliers d'anthropologie, num. 45 [online]](https://attachments.academia-assets.com/57977824/thumbnails/1.jpg)
](Ateliers d'anthropologie, 2018
This special issue (co-edited by Françoise Robin, Nicola Schneider and Nicolas Sihlé) on hair and... more This special issue (co-edited by Françoise Robin, Nicola Schneider and Nicolas Sihlé) on hair and its treatment in the Tibetan cultural area establishes a dialogue with the work of Christian Bromberger, who has proposed a general analytical approach to the social treatment of hair on the head and body. In the Tibetan world, hair is a corporeal element closely associated with the prosperity and vitality of the individual (as we are reminded in the ethnographic account by a Tibetan contributor in this issue). It also reflects contemporary evolutions, with breaks in the ascribing of value to long hair among laypeople, or the possibility of critical political interpretations of its length. Among religious people, capillary modalities are highly codified, varying depending on the form of religious specialisation. The contrast is obvious between the shaven-headed monastic clergy and, at the other extreme, the case of long-haired female non-monastic virtuoso adepts, and especially tantrists and their genuine culture of long hair (often dreadlocks). The texts assembled in this issue reveal a particularly rich trichological culture, suggesting how Bromberger's work could be extended towards a more complete anthropology of hair.
Cet atelier, cofinancé par le GIS Asie, propose d' aborder les affirmations identitaires tibétain... more Cet atelier, cofinancé par le GIS Asie, propose d' aborder les affirmations identitaires tibétaines en matière de migration, de déplacement, d'isolement et/ou de relations translocales et globales. L'approche interdisciplinaire peut permettre de mieux comprendre comment la migration crée, structure et restructure l'organisation sociale, politique, idéologique, doctrinale et économique des communautés et des sociétés.
Due to its enormous expansion of and the networks established by the Tibetan Empire between the 7... more Due to its enormous expansion of and the networks established by the Tibetan Empire between the 7th and 9th century, Tibetan culture, language, and religion spread in a vast territory , reaching from Ladakh in the west to Dartsedo in the east, and covering parts of present-day Nepal (Mustang) and regions today administered by Pakistan (Gilgit-Baltistan). The area where Tibetic languages are still spoken, and where cultural traits which can be identified as being of Tibetan origin persist, therefore goes far beyond the actual Tibetan Autonomous Region and further Tibetan autonomous prefectures currently administered by the People's Republic of China. Thus, scholars often use the term "ethnic Tibet" to define this entire zone to distinguish it from today's geopolitical entity Tibet. But while the term "ethnic" implies a specific belonging to one group, in our workshop we will discuss in detail the various forms of assertion or rejection of belonging to a real or imagined wider Tibetan community among speakers of Tibet-ic languages outside of today's geopolitical entity Tibet. The speakers of this workshop are scholars of different disciplines studying diverse aspects of Tibetic speaking groups in present-day Bhutan, China, India, Nepal, and Pakistan, focussing on various identity (trans)formation processes among these groups. Among others, the following questions will be addressed: Does the Tibetan past play a role and if so, to what extent for the identity (trans)formation processes among these Tibetic speaking groups? What kind of endeavours to preserve and/or revive Tibetan heritage can be observed? What role do global networks, social media, local and international NGOs, education institutions, and the respective states play? Are Tibetan Buddhism and symbols in general allocated to this integrative elements of the identity (trans)formation processes? What local and global factors contribute to the assertion or rejection of belonging to a wider Tibetan community? How do members of these groups define Tibetanness?
In April 2019, Dasho Karma Ura, the director of the Centre for Bhutan and GNH Studies in Thimphu,... more In April 2019, Dasho Karma Ura, the director of the Centre for Bhutan and GNH Studies in Thimphu, opened the Third International Vajrayana Conference, by stat- ing that he is taking pride in the fact that Bhutan is the last remaining Vajrayana Bud- dhist nation-state in the world, and his country consequently had a responsibility in safeguarding and preserving the Vajrayana Buddhist teachings. The prime minister of Bhutan, Dr. Lotay Tshering, gave an inaugural speech and H.M. Jigme Namgyal Wangchuck, the Fifth King of Bhutan offered a private audience to all international participants at the final day of the Conference, both of them reinforcing Bhutan’s strong sense of ownership of the Vajrayana Buddhist teachings as their ‘main stake- holders’. The conference was attended by a wide range of international scholars and practitioners of Vajrayana Buddhism, as well the local intellectual elite and people in power.
The Bhutanese Buddhist state was founded by a Tibetan Lama and many important Tibet-born Buddhist authorities directly impacted Bhutan by spreading the Buddhist teachings there in person. Still, in present discourse, Bhutanese exclusively refer to their Buddhist practice as Vajrayana and Mahayana Buddhism, rather than ‘Tibetan Buddhism’, and when talking about their liturgical language solely use the term chos skad (“dharma language”), avoiding the English term “Classical Tibetan” at all costs. Obviously, there is a politically motivated necessity to protect the tiny state’s sover- eignty by means of emphasising its distinctive culture which is not to be equalled with Tibetan culture, stressing Bhutan’s ‘Non-Tibetanness’.
When researching Bhutan’s communal Vajrayana festivals, I was often taken aback, how different Bhutanese practice of ‘cham festivals is in comparison to all festivals I had observed in Ladakhi/Zanskari and Tibetan-exile monasteries in India and what I knew from literature about ‘chams located in Tibet. As a consequence, I started to understand Bhutanese practice of ‘Tibetan Buddhism’ as syncretism, a “creative blend- ing of indigenous and foreign beliefs or practices into new cultural forms” (Havilland 2013), resulting in ‘Bhutaneseness’ of Vajrayana Buddhism in Bhutan, rather than ‘Ti- betanness’. Drawing on my field research, I would like to discuss ‘Non-Tibetanness’ and the transformation of ‘Tibetanness’ into ‘Bhutaneseness’ using the example of communal ‘cham festivals in Bhutan.
HAL (Le Centre pour la Communication Scientifique Directe), 2011
HAL (Le Centre pour la Communication Scientifique Directe), 2021
10 Dawa Norbu 1988. For the influence and endurance of this definition see Chinese state document... more 10 Dawa Norbu 1988. For the influence and endurance of this definition see Chinese state documents such as the one published by Rgyal khab mi rigs las don Au yon lhan khang gi srid jus shib 'jug khang gis rtsom sgrig byas pa (1979) and Bawa Phuntsok Wangyal's (2009) reflection On Marxist Theory of Nationality, mar khe si ring lugs kyi mi rigs lta ba'i skor at http://www.sangdhor.com/pics_ c.asp? id =618,
HAL (Le Centre pour la Communication Scientifique Directe), 2011
10 Dawa Norbu 1988. For the influence and endurance of this definition see Chinese state document... more 10 Dawa Norbu 1988. For the influence and endurance of this definition see Chinese state documents such as the one published by Rgyal khab mi rigs las don Au yon lhan khang gi srid jus shib 'jug khang gis rtsom sgrig byas pa (1979) and Bawa Phuntsok Wangyal's (2009) reflection On Marxist Theory of Nationality, mar khe si ring lugs kyi mi rigs lta ba'i skor at http://www.sangdhor.com/pics_ c.asp? id =618,
Religions
Looking at early Indian Buddhist texts and inscriptions, we can generally find gender pairing wit... more Looking at early Indian Buddhist texts and inscriptions, we can generally find gender pairing within the terminology deployed, a situation which is replicated in many texts related to monastic discipline (Vinaya) and in teachings addressed by the Buddha to either his male or female disciples (Skilling 2001) [...]
Religions
In the past, Tibetan nuns had no access to formal monastic education and thus could not obtain th... more In the past, Tibetan nuns had no access to formal monastic education and thus could not obtain the two main diplomas and titles that are common in Tibetan Buddhism: the khenpo (mkhan po) degree in the more practice-oriented Nyingmapa school and the geshe (dge bshes) degree in the scholastic curriculum of the Gelukpa school; this essay traces the introduction of the Gelukpa study program in different nunneries based in India and Nepal in recent times; it addresses the question of gender asymmetry by showing the different hurdles that had to be overcome and the solutions, which have been found to allow nuns to become geshemas—the female form of geshe. Finally, I propose the first glimpse into the impact that the opening of higher Buddhist education to nuns has had and what this means for the future of the position of women in the religious sphere, as well as for Tibetan monasticism more generally.
asianart.com, 2019
Like in many other professions, women only form a tiny minority among contemporary artists in Tib... more Like in many other professions, women only form a tiny minority among contemporary artists in Tibet. Monsal Pekar is one of a handful of them. She has not only reached fame in her own society, but also in Mainland China and international circles thanks to her travels and contacts. This article will deal with her life and training as presented by herself. It will then proceed by analyzing part of her artwork and especially those works,which, in her own words, can be considered as "feminist" or representing "feminist ideas"-"Fighting for women's rights". I will trace the development and inspiration underlying these pieces by drawing on a small critical book she wrote on women in Tibet and her more recent thoughts expressed in conversations. I will thus examine social commentary, critique and reflections in the artist's work with a particular regard to women's issues. It will be also shown that the latter are closely connected to ideas stemming from Buddhism, which the artist knows well as a diligent follower and practitioner. Last but not least, I will explore how the female artist feels responsibility in her society when criticizing the gender-gap.
Ateliers d'anthropologie, 2018
Cet article s’interesse au versant feminin de la chevelure religieuse au Tibet que l’on peut dist... more Cet article s’interesse au versant feminin de la chevelure religieuse au Tibet que l’on peut distinguer en deux categories : d’une part, celle des nonnes bouddhistes au crâne rase et, de l’autre, celle des khandroma [mka’ ’gro ma] ou « saintes » revetant des cheveux bien souvent longs et opulents. Tandis que les nonnes se separent de leur chevelure lors d’une ceremonie plus ou moins formelle en signe de detachement du monde, les cheveux des khandroma recelent une partie de leur pouvoir magique. Ces derniers peuvent alors fonctionner comme une sorte de substitut de la femme dans des rites magiques ou comme une relique procurant benedictions et protections a celui qui les detient.
Études mongoles et sibériennes, centrasiatiques et tibétaines, 2016
Études mongoles et sibériennes, centrasiatiques et tibétaines 47 | 2016 Everyday religion among p... more Études mongoles et sibériennes, centrasiatiques et tibétaines 47 | 2016 Everyday religion among pastoralists of High and Inner Asia, suivi de Varia The monastery in a Tibetan pastoralist context. A case study from Kham Minyag Le monastère chez des pasteurs nomades tibétains. Une étude de cas du Kham Minyag
Le renoncement au féminin
Dans le monachisme tibétain, nous l’avons vu, les nonnes sont seulement semi-ordonnées ; l’ordina... more Dans le monachisme tibétain, nous l’avons vu, les nonnes sont seulement semi-ordonnées ; l’ordination plénière pour les femmes ou la prise des trois cent soixante-quatre vœux d’une gélongma, n’existe pas. Cependant, dans les textes de la Discipline monastique de l’école mulasarvastivadin (tib. gzhi thams cad yod pa smra ba’i sde), on trouve toutes les règles et procédures rituelles pour conférer l’ordination plénière aux femmes. Selon ces règles, celle-ci nécessite l’intervention de la « comm..
Études mongoles et sibériennes, centrasiatiques et tibétaines, 2011
Éditeur Centre d'Etudes Mongoles & Sibériennes / École Pratique des Hautes Études Référence élect... more Éditeur Centre d'Etudes Mongoles & Sibériennes / École Pratique des Hautes Études Référence électronique « Nicola Schneider, Le renoncement au féminin. Couvents et nonnes dans le bouddhisme tibétain »,
Le Centre pour la Communication Scientifique Directe - HAL - Université de Nantes, 2015
Caring for Women's Words and Women's Bodies. A Field Note on Palmo and her "Demoness Welfare Asso... more Caring for Women's Words and Women's Bodies. A Field Note on Palmo and her "Demoness Welfare Association for Women" pp. 153-169 Nicola Schneider Self-Representation and Stories Told: the Life and Vicissitudes of Khandro Choechen pp. 171-188 Mona Schrempf Becoming a Female Ritual Healer in Eastern Bhutan pp. 189-213 * Notes on Contributors pp. 215-217
Caring for Women's Words and Women's Bodies. A Field Note on Palmo and her "Demoness Welfare Asso... more Caring for Women's Words and Women's Bodies. A Field Note on Palmo and her "Demoness Welfare Association for Women" pp. 153-169 Nicola Schneider Self-Representation and Stories Told: the Life and Vicissitudes of Khandro Choechen pp. 171-188 Mona Schrempf Becoming a Female Ritual Healer in Eastern Bhutan pp. 189-213 * Notes on Contributors pp. 215-217
n Tibetan Buddhism, the female figure of the khandroma (mkha’ ’gro ma) is an elusive one, especia... more n Tibetan Buddhism, the female figure of the khandroma (mkha’ ’gro ma) is an elusive one, especially in her divine form,2 but also when applied to a particular woman. Most often, khandroma refers to a lama’s wife (or his consort)—who is usually addressed by this title—, but there are also other female religious specialists known as such. Some are nuns, like the famous Mumtsho (Mu mtsho, short for Mu med ye shes mtsho mo, b. 1966) from Serthar,3 yet others are neither nuns nor consorts. All can be considered, in varying degrees, as holy women or female saints. However, Tibetans distinguish them also according to their respective religious realisations, thus saying that only some are fullfledged khandromas whereas others are not.4 Even though frequently revered by their followers, these women are usually only locally known, that is in a given religious community.5 Merely a few have reached fame in the wider Tibetan region and even rarer still are those who have been the subject of wri...
Cahiers d'Outre-Mer, 2017
In the Spiti region, Tibetan Buddhism is followed as in the rest of the Tibetan cultural sphere. ... more In the Spiti region, Tibetan Buddhism is followed as in the rest of the Tibetan cultural sphere. But while there are several monasteries for men, some very old (10th and 11th centuries), monasteries for women were missing until the end of 1980s; only a few hermitages were inhabited by nuns and this only temporarily. The following article will trace the recent development of convents in Spiti and its cultural and religious implications. Four new convents were founded and a fifth is planned currently. They cover the entire territory. Some are related to existing monasteries for men, but others are independent foundations at the initiative of some local nuns, supported by the population, the Indian government and foreign donors. Since the settling of the Tibetan diaspora in India and the religious revival that ensued, many monks from Spiti and, more recently, nuns have joined the monasteries founded by Tibetan exiles. The latter have subsequently sought to establish their own convents at home, thus contributing to a boom of female monasticism in Spiti.
Le renoncement au féminin
Etudes Mongoles Et Siberiennes Centrasiatiques Et Tibetaines, Dec 1, 2004
The various papers collected in this volume were part of a panel at the 13th Seminar of the Inter... more The various papers collected in this volume were part of a panel at the 13th Seminar of the International Association for Tibetan Studies held at Ulaanbaatar, Mongolia, in July 2013. The location of the conference provided a special opportunity for collaboration between academics in Tibetan and Mongolian Studies, and particularly in the twin areas of nomadic pastoralism and everyday religion. The opportunity to explore comparative potentials by looking at the similarities and differences amon...
Ateliers du LESC, Nov 20, 2018
The Viewing Patterns of General population has witnessed numerous changes over the years though t... more The Viewing Patterns of General population has witnessed numerous changes over the years though television has been one of the most popular means for delivering entertainment to the public but now with the introduction of various Online Streaming Platforms and changing viewing patterns of Generations Y & Z there are huge growth prospects for all the competing Over-The-Top (OTT) Platforms as well. This Research is a novel attempt to understand the factors responsible for the shift in the viewing patterns of Gen Y & Z from traditional modes of entertainment to online streaming platforms. This study also highlighted that the brand awareness & visibility plays a vital role in influencing the decision of the consumers to choose amongst various available online streaming platforms. Although, the usage of traditional modes of entertainment has been declining, it would still be difficult to conclude that online streaming platforms will completely replace the traditional modes of entertainment in the Indian society in the near future. I. INTRODUCTION With the advent of advanced technology, there have been numerous changes in our day-today lives. Some people have replacedtheir home-based landlines in favor of smart phones leading to a transformation. Similarly, Traditional television viewing is being transformed with the help of the internet and various streaming services. Television as a Traditional mode of entertainment is still popular amongst Gen X especially Baby Boomers who still majorly depend upon television as a major source of entertainment. The whole population of a nation can be divided into different segments on the basis ofthe age bracket they belong to, such as: BabyBoomers(1946-54), Generation X(1965-79), Generation Y/ Millennials (1980-95) and Generation Z(1996-2010). According to a report published by Nielsen in 2017, Millennials have cut the cord and abandoned TV at record rates.Young millennials (18-24) reported the largest 5-year decrease in TV viewership-over 40% decline. Even those in the older millennial age bracket reported nearly a 28% decrease in TV viewership. This was majorly due to the advancements in Internet technologies. The number of internet users have increased manifold in India since past few years. While there were approx 483 million users of internet across the country in 2018, the figure is projected to grow to over 660 million users by 2023, indicating a big market potential in internet services for the south Asian country. In fact, India was ranked as the second largest online market worldwide in 2019, after China. The Viewing Patterns of General population has witnessed sea changesover the years. FromDoordarshan to Star Plus, Sony TV, Zee TV, Star One, Colors, a lot of innovations and new introductions have taken place in context of channels and content available on television and now in 2020 we have conversations all about various Online streaming platforms like Amazon prime, Netflix, Hotstar, Zee, Voot, Alt balaji, Youtube, TVF etc.
his special issue is based upon an international symposium on autonomous religious women held dur... more his special issue is based upon an international symposium on autonomous religious women held during 2013.1 It offers a new, comparative perspective on women as visionaries, healers and agents of social transformation in Tibet, the Himalayas and Mongolia. The contributions form a collection of ethnographi-cally based case studies of autonomous female specialists from across this wide, but rarely compared region, which is culturally coherent in respect to the sharing of both shamanic and Buddhist traditions, and yet historically, politically and socially diverse. Notably, most of these case studies share certain dramatic and fundamentally disruptive socio-political changes that had previously created a vacuum of religious and secular education and practices. These were followed by revivals or recoveries of religion and education— whether this concerns Tibet after the Cultural Revolution beginning in the 1980s, post-socialist Mongolia and democratisation in Bhutan starting in the 1990...