Necessary Questions of Chö: Uses and Abuses of Religion in Dondrup Gyel’s “Tulku”

“Why do you ask questions of roots and branches instead of the necessary questions of chö (Tib. chos)?” asks a character in Tibetan author Dondrup Gyel’s (don rgrub rgyal) controversial 1980 short story, “Tulku” (sprul sku). The Tibetan term chö can be translated in many ways, including to mean ‘the Buddhist teachings,’ ‘religion’ more generally, or even ‘the nature of reality.’ In “Tulku,” however, what chö means is not at all clear, and the various characters claim authority to determine what is legitimate chö. In the story, a Tibetan village is visited by a mysterious stranger claiming to be a tulku—a reincarnated religious leader— but who is actually a fraud. Most scholars have interpreted “Tulku” as a critique of traditional Tibetan religious devotion, and as a call by Gyel for Tibetans to modernize. This paper, however, proposes a new reading of “Tulku.” It suggests that Gyel pairs overt criticism of the corrupt tulku with a subtler critique of the Chinese government’s policy towards Tibetan Buddhism. It argues for such a reading by tracking how the word chö is used in “Tulku.” It shows that Gyel places the word not in the mouths of the Tibetan villagers, but rather in the mouths of the fraudulent tulku and the representatives of the Communist Party. Both thus use chö in order to appeal to the Tibetan villagers, claim power for themselves, and exclude the opposing party. “Tulku” thereby creates parallels between the ways in which the Tulku and the Party use chö to appeal to and manipulate the Tibetan villagers. On this reading, “Tulku” highlights the way chö can be weaponized by both traditional religious authorities and Communist party ideology, and suggests that in this modern period, any claimant to chö must be treated with caution and skepticism.

Blessed by the Lord: A Visual Portrait of a Jumli Pentecostal Congregation

Many Christian converts in the Sinja Valley of Jumla, northwest Nepal, reveal that they have been struck by the Bible because it referenced real events, especially miraculous cases of healing. These miraculous events provide tangible ‘evidence’ of God’s power that somewhat replicate the expectations that people nurture with respect to the Hindu deities. In such way, miracles play an especially crucial role in supporting the conversion of women and youngsters living in large families, who, partaking as veritable protagonists in Biblical events, are turned into the as quintessentially Christian subjects of a conversion narrative that helps substantiating their radical decision vis-à-vis the rest of their family.

Between Mandala and World Stage: A Historiographical Study of a Public Space

Cities change. A sudden natural disaster may destroy a city. Spaces that were once important for the citizens and political life may be lost to development. Spaces that survive hold the quirks of history, culture, and society. This article develops a historical account of urban public space that explores the changing relationship between space, political order, identity, and memory. Using Tundikhel, the largest public open space of national significance in Kathmandu, Nepal, the article takes a journey from the ancient era to medieval times, and right through to the modern period to decipher the ways in which the public space has been historically formed, construed, and interpreted. The main body of the paper explores Tundikhel’s evolution through four thematic phases: (1) abstraction, folklore, and mysticism (300–1200 AD); (2) art, mandala and mercantalism (1201–1767 AD); (3) power, visibility, and modernity (1768–1989 AD) and; (4) breaking barriers and emancipation (1990 onwards). The article argues that a postmodern, hybrid nature of the public space today does more to capture the nature of the city’s change as a complex, multi-layered shift in which the history cannot be simply erased, but returns to disrupt contemporary narratives of the national space.

‘Kyidug Manyom’: Transnational Migration, Belonging and Social Change in Mustang, Nepal

This paper explores transnational migration in and from Mustang, Nepal, a high-altitude region of the Himalayas, to understand how people who migrate and return reconstruct a sense of belonging to their birthplace. Narrative ethnography forms the core of this paper as we discuss the stories of four individuals from Mustang to explore the complex decision making around migration and the act of returning, permanently and cyclically. We build on theories of ‘transnationalism’ and ‘belonging,’ and emphasize the circular nature of migration, to argue that migratory journeys involve a continued evaluation of the social and economic realities of contemporary life at ‘home’—highlighting intergenerational tensions, ideas around cultural preservation, and a dynamic understanding of belonging in the context of a transnational community. Although financial need continues to be a primary driving force behind migration trends in Mustang, this paper acknowledges other factors that shape migration such as, family pressure and intergenerational tensions, and the infrastructural and technological developments that have made travel and communication easier and more reliable. Despite the widespread depopulation of Nepal’s highlands, we argue that many Mustangis who migrate remain committed to Mustang’s socioeconomic future, and nurture a connection to their ancestral homeland even as their transnational aspirations pull them away.

This Is the End: Earthquake Narratives and Buddhist Prophesies of Decline

“This Is the End” presents findings from research in which the authors asked survivors of Nepal’s 2015 earthquakes to describe what they know about earthquakes based on their lifelong cultural and environmental experiences, how they responded to the devastating events, and how they view these earthquakes and their aftermath in terms of cause and consequence. The research settings of Tsum, Nubri, Manang, and Mustang were in the midst of rapid socioeconomic transformations and environmental disruptions when the earthquakes struck. Interviews shortly after the event reveal that many people are familiar with scientific concepts like the movement of tectonic plates, yet they attribute the earthquake’s ultimate cause to human activities that disturb autochthonous deities. Their interpretations suggest parallels with signs of impending doom contained within written prophesies, including a decline in religious devotion, the fraying of social cohesion, and environmental disruptions. The linking of written prophesies with lived experiences points toward a Buddhist understanding of conventional and ultimate realities in which people discuss the material and geophysical causes and consequences of earthquakes while also considering moral and cosmological understandings stemming from socially and environmentally destructive behaviors. This article contributes to a growing literature on the intersections of religion and natural disasters.

Beyond the (Dis)Empowerment Binary: Inevitability and the Feminization of Agriculture in Chitwan, Nepal

Changing demands of the agricultural sector, due to male out-migration, have been shown to influence power dynamics and livelihood strategies within households, communities, and broader society. These shifts have led to a rise in women’s agricultural engagement in Nepal. In hypothesizing the outcomes of what has been defined as the feminization of agriculture on the women left behind, the existing literature has created a (dis)empowerment binary. Based on field work conducted in Chitwan, we initially confirm that women do experience that increased agricultural engagement presents both the potential for an increased burden and an opportunity for empowerment. Our research then goes beyond this binary, by utilizing the concept of inevitability, revealing both the micro and macro level nexi of migration, agriculture, and gender in relation to the feminization of agriculture in Nepal. By underscoring the double inevitability of both male out-migration itself and women’s roles within their households we argue we can more accurately represent our informants’ lived realities and thereby provide an alternative to the (dis)empowerment binary for future research. This includes the recognition of a relational nature of the feminization of agriculture phenomenon, which is often overlooked in the current discourse.