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If we are to believe later traditions, and there is in my opinion no reason not to do so, the first Tibetan historiographic writings date from Tibet's imperial period (seventh-ninth centuries), which coincided with her relations with the Nepalese, Indians, Arabs, Turks, Uighurs, 'A zha and, above all, Tang China. Only a fragment of this literary corpus, falling into two broad classes, has survived.
The Popol Vuh is a Colonial period K'iche' Mayan text that is considered to be the bible of Mayan civilization. It was transscribed by the Dominican priest Francisco Ximénez in or near 1701. It chronicles the creation of humankind, the actions of the gods, the origin and history of the K’iche’ people, and the chronology of their kings to 1550. Although written during the period of Chistianization, it is considered by scholars to be an invaluable source of knowledge about Preclassic and Classic period Mayan mythology and culture. The text itself appears to be based on an earlier but now lost version, written in K’iche’ by a Mayan author (or authors) sometime between 1554 and 1558....
In the following essays, Dreyfus provides us with a wonderful introduction to the Tibetan monastic educational system, discussing such topics as memorization, commentary, the educational curriculum, the theory and practice of debate, the schedule of monastic educational institutions, and finally the different geshé degrees awarded.1 Dreyfus’s years of experience as a scholastic monk in the Geluk tradition make his account detailed and accurate. At the same time, his first-hand familiarity with the tradition shines through in every section. His work is especially valuable in dispelling many of the myths surrounding life in Tibet’s great monastic academies.
SHANTI Texts is a published repository of texts that can be used for a variety of content types, from remediated primary sources to long-form scholarly blog posts to be shared via social media. It is designed to allow you create content on-site or to upload long texts.
An overview of the origins and performance of the Drametse Nga Cham, or Drum Dance of Dramitse, which was selected as a Masterpiece of Intangible Cultural Heritage in 2005.
Lying at the foot of Géphel (dge ’phel) Mountain, the highest point in the lha saValley, Drepung offers an impressive sight with its hundreds of large buildings nestled in an impressive mountainous surrounding. It is one of the most important religious institutions in Tibet and hence its study offers a great avenue to penetrate Tibetan civilization, its religion, politics, economy, and culture. For in Drepung, all these aspects of traditional Tibetan life, which are often thought to exist apart, come together.
Drubchen is an advanced form of ceremonial practice in Vajrayāna Buddhism.
This piece was initially published in Bhutan’s national newspaper Kuensel in a series called "Why we do what we do".
One of a series of essays that explores the various names applied to Bhutan throughout its history; this one focuses on the name that Bhutanese call themselves and their nation.
Saga Dawa, the fourth Bhutanese month and equivalent of Vaiṣakha month in Indian calendar, is a duezang. Duezang, literally means, auspicious time. Due refers to time and zang means auspicious or good.
This piece was initially published in Bhutan’s national newspaper Kuensel in a series called "Why we do what we do".
An introduction to a community festival held in Ura, Bumthang, to repel evil spirits.
Taken from url: http://places.kmaps.virginia.edu/descriptions/235.xml
The origins and development of Dzongkha as Bhutan's national language.
Taken from url: http://places.kmaps.virginia.edu/descriptions/238.xml
Taken from url: http://places.kmaps.virginia.edu/descriptions/1267.xml
Students sit cross-legged and take three deep breaths, inhaling through their noses and exhaling through their mouths.
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