By Melvyn C. Goldstein
It's not attainable to totally comprehend modern politics among China and the Dalai Lama with no knowing what happened--and why--during the Fifties. In a ebook that maintains the tale of Tibet's background that he begun in his acclaimed A heritage of recent Tibet, 1913-1951: The dying of the Lamaist kingdom, Melvyn C. Goldstein seriously revises our knowing of that key interval in midcentury. This authoritative account makes use of new archival fabric, together with by no means earlier than obvious files, and large interviews with Tibetans, together with the Dalai Lama, and with chinese language officers. Goldstein furnishes interesting and infrequently incredible images of those significant avid gamers as he deftly unravels the fateful intertwining of Tibetan and chinese language politics opposed to the backdrop of the Korean conflict, the tenuous Sino-Soviet alliance, and American chilly struggle coverage.
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Extra resources for A History of Modern Tibet, Volume 2: The Calm before the Storm: 1951-1955 (Philip E. Lilienthal Books)
14 The peasants’ linkage to an estate and lord was transmitted hereditarily by parallel descent; that is, a man’s sons became subjects of the estate/lord to which he belonged, and a woman’s daughters became subjects of the estate/ lord to which she belonged (if they were different). If an estate changed hands as sometimes happened, its bound peasants remained with the land and became the subjects of the new lord. The authority of estates over their peasants was political as well as economic. Lords adjudicated disputes, meted out punishments, and controlled the movement of their peasants.
And even if the runaway child monk managed to reach his home, he typically received a beating from his father, who immediately returned him to the monastery. 24 Rather, they laughed at how stupid they had been to want to give up being a monk. Tibetans traditionally felt that young boys could not comprehend the wonder of being a monk, and it was up to their elders to see to it that they had the right opportunities. However, since monks had the right to leave the monastic order and had the ability to do so once they became young adults in their twenties, powerful mechanisms were needed to retain young monks who were unsure about living a lifetime of celibacy.
1 To understand twentieth-century Tibetan history, therefore, it is necessary to understand that Tibet was, in many fundamental ways, a premodern theocratic polity, and this was not because of any unusual isolation. In the twentieth century, Tibet looked modernity straight in the eyes and rejected change and adaptation. Its leaders saw Tibet’s greatness in its religious in- 1. Goldstein 1989: 816. 3 Virtually all ofﬁces and positions in that government were headed by lay and monk ofﬁcials jointly sharing power.
A History of Modern Tibet, Volume 2: The Calm before the Storm: 1951-1955 (Philip E. Lilienthal Books) by Melvyn C. Goldstein