Greater Tibet
An Examination of Borders, Ethnic Boundaries, and Cultural Areas
Contributions by Namgyal Choedup, Hanung Kim, P. Christiaan Klieger, Sergius L. Kuzmin, Seokbae Lee, Jan Magnusson, Max Oidtmann, Telo Tulku Rinpoche, Tenzin N. Tethong Edited by P. Christiaan Klieger
Not available to order
Publication date:
24 December 2015Length of book:
178 pagesPublisher
Lexington BooksISBN-13: 9781498506458
The concept of Greater Tibet has surfaced in the political and academic worlds in recent years. It is based in the inadequacies of other definitions of what constitutes the historical and modern worlds in which Tibetan people, ideas, and culture occupy. This collection of papers is inspired by a panel on Greater Tibet held at the XIIIth meeting of the International Association of Tibet Studies in Ulaan Baatar in 2013. Participants included leading Tibet scholars, experts in international law, and Tibetan officials.
Greater Tibet is inclusive of all peoples who generally speak languages from the Tibetan branch of the Tibeto-Burman family, have a concept of mutual origination, and share some common historical narratives. It includes a wide area, including peoples from the Central Asian Republics, Pakistan, India, Nepal Bhutan, Bangladesh, Myanmar, People’s Republic of China, Mongolia, Russia, and Tibetan people in diaspora abroad. It may even include practitioners of Tibetan Buddhism who are not of Tibetan origin, and Tibetan peoples who do not practice Buddhism. Most of this area corresponds to the broad expansion of Tibetan culture and political control in the 7th–9th centuries AD, and is thus many times larger than the current Tibet Autonomous Region in China—the Tibetan “culture area.”
As a conceptual framework, Greater Tibet stands in contrast to Scott’s concept of Zomia for roughly the same region, a term which defines an area of highland Asia and Southeast Asia characterized by disdain for rule from distant centers, failed state formation, anarchist, and “libertarian” individual proclivities.
Greater Tibet is inclusive of all peoples who generally speak languages from the Tibetan branch of the Tibeto-Burman family, have a concept of mutual origination, and share some common historical narratives. It includes a wide area, including peoples from the Central Asian Republics, Pakistan, India, Nepal Bhutan, Bangladesh, Myanmar, People’s Republic of China, Mongolia, Russia, and Tibetan people in diaspora abroad. It may even include practitioners of Tibetan Buddhism who are not of Tibetan origin, and Tibetan peoples who do not practice Buddhism. Most of this area corresponds to the broad expansion of Tibetan culture and political control in the 7th–9th centuries AD, and is thus many times larger than the current Tibet Autonomous Region in China—the Tibetan “culture area.”
As a conceptual framework, Greater Tibet stands in contrast to Scott’s concept of Zomia for roughly the same region, a term which defines an area of highland Asia and Southeast Asia characterized by disdain for rule from distant centers, failed state formation, anarchist, and “libertarian” individual proclivities.
Christiaan Klieger has succeeded in placing the Tibetan civilizational world at the center, thereby countering decades of political propaganda that relegated the Tibetan nation to the periphery of ‘Chinese’ empires and states. The diversity of approaches to and understandings of Tibet—in that nation’s broadest cultural, religious, ethnic, and historical imaginings—reflected in this volume, challenges the often one-dimensional characterizations of Tibet in history and in the present.