A History of Modern Tibet, Volume 2: The Calm before the by Melvyn C. Goldstein

By Melvyn C. Goldstein

It's not attainable to completely comprehend modern politics among China and the Dalai Lama with no realizing what happened--and why--during the Fifties. In a publication that keeps the tale of Tibet's historical past that he begun in his acclaimed A historical past of recent Tibet, 1913-1951: The loss of life of the Lamaist kingdom, Melvyn C. Goldstein severely revises our knowing of that key interval in midcentury. This authoritative account makes use of new archival fabric, together with by no means ahead of obvious files, and huge interviews with Tibetans, together with the Dalai Lama, and with chinese language officers. Goldstein furnishes attention-grabbing and infrequently astonishing photographs 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 battle, the tenuous Sino-Soviet alliance, and American chilly struggle coverage.

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Additional info for A History of Modern Tibet, Volume 2: The Calm before the Storm: 1951-1955 (Philip E. Lilienthal Books)

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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.

16 introduction great monks, they too had made the critical break from the attachments of secular life. ” Furthermore, leaving the monastery posed economic problems. Monks lost whatever rights they might otherwise have had on their family farm when they entered the monastery, so monks who left the monastery had to find some new source of income. They also reverted to their original serf status when they left and were liable for service to their lord. By contrast, if they remained monks, their basic economic needs were met without their having to work too hard.

In both such cases, permission from the lord was required. In marriage, the simplest method of securing such permission was via “person exchange” (tib. mije). This involved the replacement of the person marrying out with someone marrying in from the other estate. Each inmarrying spouse then became the subject of his or her spouse’s estate and lord. This option was ideal for lords, since neither estate lost a subject—a free worker. If there was no in-marrying spouse to serve as the exchange for the bride 13.

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