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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.
Taken from url: http://places.kmaps.virginia.edu/descriptions/80.xml
A description of langkor, traditional songs sung as oxen plow the fields.
A summary of the philosophy of karma (las) and ley judre (las rgyu 'bras) from the Bhutanese perspective, including its causes and its consequences.
A description of the contents and performance of Lebey, a concluding song and dance meant to cultivate auspiciousness.
A summary of the functions and significance of Bhutanese temples.
A problematization and discussion of the origins and applications of the name Lhomonkhazhi, or Southern Land of the Four Approaches.
Lo choe literally means annual religious practice. It is a seasonal celebration when a family gets together to make offerings to its protecting deities and have a festive gathering with its neighbours and community. Thus, it combines both a religious and social event for celebration.
This piece was initially published in Bhutan’s national newspaper Kuensel in a series called "Why we do what we do".
The roles of lozey in traditional Bhutanese conversation, including genre standards as well as a discussion of the merits of their spontaneous composition.
An introduction to lungta (rlung rta), an intangible human trait that can be cultivated through various rituals, including raising/throwing of prayer flags bearing particular symbolic imagery.
The origins and role of lungten (lung bstan) in Bhutanese history and culture.
A summary of the construction methods for mani dangrim, and their perceived functions.
In the Bhutanese culture, the marchang offering is made to launch an auspicious event, mark an important occasion or receive an honoured guest.
This piece was initially published in Bhutan’s national newspaper Kuensel in a series called "Why we do what we do".
The significance and history behind Bhutan's appellation as "The Land of Medicinal Herbs", extracted from Karma Phuntsho's monograph, The History of Bhutan.