Tibetan policy of the Mongols (1205–1235)

The article discusses the relationships of the Mongols with Tibet in the short period between the first Mongol campaign against the Tangut state of Western Xia (Xi Xia) in 1205 and the Great Kurultai of 1235 to resolve the issue of the intentions of the two first Mongol khans to subjugate Tibet. Tibetan and late Mongolian historiographies are full of reports about an invasion of Tibet by Genghis Khan himself and about his successfully implemented plans to annex this country, as well as about his adoption of Buddhism; however, this information is legendary. An analysis of the whole set of sources at our disposal as well as the experts’ opinions reveals the following. Most likely, during the lifetime of Genghis Khan and Ogedei, the Mongols had no plans to seize Tibet, and all reports concerning Mongol military operations in this country refer only to the border areas in Eastern Tibet, through which nomads encompassed the hostile states of Jin and later – Southern Song from the right flank. The results fully confirm the conclusions already made by some scholars: the vast, desolate, remote from trade routes and poor lands of Tibet were not of primary interest to the Mongols. Despite the decision taken in 1235 to conquer most of the countries known to the Mongols, the first reconnaissance recorded in the literature took place only in 1240, and the real inclusion of the “Land of Snows” into the Mongol Empire dates back even later.

Shouldering His Guru’s Legacy: Khenpo Tsultrim Lodro’s Discourse in Relation to thos-bsam-sgom after the Death of Khenpo Jigme Phuntsok

This article contributes to the growing discussion of the ways that Khenpo Jigme Phuntsok’s legacy has been carried forward by his spiritual successors at the Larung Five Sciences Buddhist Academy (or Larung Gar), in contemporary Eastern Tibet, by focusing on the contribution of the Larung vice principal and leading second-generation luminary, Khenpo Tsultrim Lodro (1962–). Drawing on a range of Khenpo Tsultrim Lodro’s spoken teachings and writings over a twenty-year period, this article undertakes a contextualised analysis of how he has shouldered his guru’s legacy in the areas of Tibetan Buddhist monastic education, monastic governance, and monastic–lay relations. It explores how the threefold framework of thos-bsam-sgom (listening, reflecting, meditating), whether in its parts or its entirety, lies at the centre of his reformist discourse in these matters, articulated in relation to a wide range of Buddhist and secular concepts, as well as to concrete institutions and organisational structures. It is argued that, while Khenpo Tsultrim Lodro expounds the entire framework of thos-bsam-sgom throughout the years in question, in ‘the earlier period’ (c.2000–2012), from shortly before his guru’s death until approximately a decade afterwards, he subtly privileges the intellectual attributes associated with thos-bsam, while in ‘the later period’ (c.2013–2021) he reweights his exposition to give a balanced emphasis to the practice of sgom.

Wedding Customs in Amdo, Eastern Tibet

A wedding in Tibetan society is the most important family celebration. The quality of the wedding shows the role that a family plays in the tribe, tshowa. The structure and rules may vary in different regions, but the main elements are more or less the same. Preparation and the ceremony itself can take a few days or more, and traditionally it is preceded by a consultation with an astrologer. Only if the parties are well matched according to their horoscopes are they allowed to marry. In my study, I will focus on the marriage customs of Amdo – nowadays most of Qinghai Province, and some parts of Gansu and Sichuan Provinces of China; in particular the structure and the songs and toasts that feature at each stage of the wedding. During the feast the role of certain relatives such as the maternal uncles is extremely important: their repertoire contains a large numberof songs. We can say that the whole wedding is a mapping of hierarchy and filial piety in a traditional Tibetan family.

Hydrocarbon Potential of the Late Permian and the Late Triassic Source Rocks from the Qamdo (Changdu) Basin, Eastern Tibet and Its Linkage with the Sea Level Change

The Qamdo Basin in eastern Tibet has significant petroleum potential and previous studies indicate that the basin contains thick potential source rocks of the Late Permian and the Late Triassic ages. In this paper, the petroleum potential of samples from measured the Upper Permian and Upper Triassic outcrop sections was evaluated on the basis of sedimentological, organic petrographic and geochemical analyses. Initial evaluations of total organic carbon contents indicated that shale samples from the Upper Permian Tuoba Formation and the Upper Triassic Adula and Duogala Formations have major source rock potential, while carbonate rocks from the Upper Triassic Bolila Formation are comparatively lean in organic matter More detailed analyses of OM-rich shale samples from the Tuoba, Adula and Duogala Formations included Rock-eval, elemental analyses, gas chromatography and organic petrography. Maceral compositions and plots of atomic O/C versus H/C indicate that the organic matter present in the samples is primarily Type II with a mixed source. Analyses of acyclic isoprenoid biomarkers indicate the organic matter was deposited under reducing and sub-to anoxic conditions. Based on the high vitrinite reflectance (Ro>1.3%) and Rock-eval data, the samples are classified as highly to over-mature, suggesting that the Tuoba, Adula and Duogaila Formation shales may generate thermogenic gas. Source rock intervals in the three formations are interpreted to have been deposited in marginal-marine environment during transgressions and under a warm and moist climatic condition.