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"This film illustrates the changes the Lepcha of the Dzongu reserve, North Sikkim, have been through in the last 60 years. From the 1940's, the Lepcha of Tingvong village gradually abandoned hunting, gathering and the slash and burn cultivation of dry rice, and became settled agriculturalists. Entire mountains sides were converted to cardamom and terraced for the cultivation of irrigated paddy. The irrigated rice and the cardamom cash crop not only brought the Lepcha within Sikkim's market economy but helped create a surplus which could among other things be invested in religion. In the 1940's, the Lepcha of Tingvong embraced Buddhism and all its complex rituals without however abandoning their strong shamanic traditions. Today, both forms of rituals amiably co-exist in the village. This film is part of a long-term visual anthropology training project for the tribal communities of Sikkim."--Original container

study of religion|indology|anthropology|history|tibetology

The author attempts to characterize the public-power institutions of the Manchu-Mongol peoples after the collapse of the Qing Empire, reflected in little-known academic Russian-speaking emigrant sources of the first half of the twentieth century. The revolutionary events in China in 1911-1912 and the abdication of the infant emperor from the throne gave rise to the problem of the legitimacy of the new central government. Not solved from the point of view of law, it led the country to the actual disintegration of the country and the formation of new nation-states. China itself in 1912 It became a republic, and a struggle for the formation of two regional orders unfolded on its borders: between Russia, imperial, and then Soviet, and Japan. The regional order in the zone of Russian interests was based on the statehood of Khalkha-Mongolia, the northernmost part of the Mongolian world, which at the end of 1911 chose the path of the theocratic monarchy, to which Barga tried to join in 1912-1915. The regional order in the zone of Japanese interests has always been associated with Manchuria, which declared independence as Manchukuo with the invasion of the Japanese on the continent. Inner Mongolia also falls into its orbit, forcibly divided into 3 special regions in 1914, and later, with the help of the Japanese, declared sovereignty as the state of Mengjiang. The institutions of public power built up in these policies are characterized by an attempt to restore ancient state traditions, but the key tools in the formation of order and in the change of statuses are the statehood accumulated by these peoples and demonstrating the "ability" to have state sovereignty and international recognition, as well as autonomy, which in some cases was the starting point when falling away from the former empire, and in others - the final one while remaining part of republican China.

In his article, the author, relying on the works of Russian researchers of the East Asian region, attempts to characterize the public-power institutions of the Manchurian-Mongolian peoples in the early twentieth century. Remaining in the shadow of China, these peoples have accumulated considerable experience of statehood, which in different historical epochs allowed them to create powerful powers that conquer each other and neighboring countries. However, at the turn of the XIX-XX centuries, power relations were exposed to some factors, as a result of which the political landscape of the region changed significantly. Among these, the author, first of all, highlights the Chinese colonization carried out in relation to the ancestral Mongolian lands when it was impossible to resist this on the part of the Qing emperors, who were once guarantors of their inviolability. Chinese administrative-territorial units with central subordination are created on the territories of ancestral principalities, and the vymorochnye possessions are transferred under the direct control of the provincial administration. Manchuria, as an ancient patrimony of the ruling imperial house, also turns out to be divided into three provinces, and the same fate awaits Inner and Outer Mongolia. Traditional military institutions, having proved their ineffectiveness in the fight against the Europeans and the Japanese, are being disbanded, and new formations are being created in the national regions of "Outer China", designed to protect the border from a possible attack, and to keep dependent territories subordinate to the central authorities. Trying to follow the spirit of the times and, at the same time, solving the defense problem, plans are being hatched for grandiose railway construction in the studied space. However , it began in the autumn of 1911 the Xinhai Revolution led to the overthrow of the monarchy and the actual rupture of the personal alliances that held the national regions of the North of the Qing Empire in unity with the metropolis. Thus, the problem of the legitimacy of the central government of republican China in the eyes of the Manchurian-Mongolian peoples was generated, which led the country to the actual disintegration and formation of new national states in the Manchurian-Mongolian historical and cultural space.

St. Petersburg State University hosted the 5th International Seminar of Young Tibetologists. Bringing together researchers from different countries, this regular interdisciplinary conference was the first major international academic Tibetology event held in Russia. The paper describes the scientific topics of the conference sections, gives an overview of the scientific findings and reveals their importance for national science.

The paper was written for the 100th anniversary of the outstanding Russian Tibetologist, researcher of the Institute of Oriental Studies of the USSR Academy of Sciences (now Institute of Oriental Studies of the Russian Academy of Sciences) Yuri M. Parfionovich. The publication provides main periods of his life, including his participation in military operations of the Great Patriotic War of 1941–1945 and his work in peacetime as a specialist in the field of Oriental studies. Collaboration with the world-famous orientalist Yuri N. Roerich was of crucial importance for Yu. M. Parfionovich in his self-development as a Tibetology scholar. Later, following the path laid by Yu. N. Roerich, Yu. M. Parfionovich carried out several major academic projects in Tibetology, highly appreciated by his colleagues in the Soviet Union and by some eminent foreign specialists. Such scholarly works include, first of all: "A Concise Tibetan-Russian Dictionary" (co-authored with B. V. Semichev and B. D. Dandaron), published more than a hundred years after the previous similar publication by Ya. I. Schmidt; the textbook "Tibetan Written Language"; the multi-volume edition "Tibetan-Russian-English Dictionary with Sanskrit Parallels", conceived by Yu. N. Roerich and significantly supplemented and prepared for publication by Yu. M. Parfionovich and V. S. Dylykova; translations of two major Buddhist texts from Tibetan — philosophical and moral treatise "The Sutra on Wisdom and Folly" and the medical treatise "Blue Beryl" ("Atlas of Tibetan Medicine"). The academic heritage of Yu. M. Parfionovich remains relevant for domestic Oriental studies and stays important for the development of cultural cooperation between Russia and Asian countries that profess Buddhism.

In July and August 1987 I spent several weeks in Beijing engaged in lengthy discussions with scholars and officials whose work concerns Tibet.The most prominent of these people were Wang Furen, chairman of the Department of Ethnology at the Central Institute of Nationalities (CIN); Wang Xiaoyi, associate research fellow at CIN; Huang Hao, associate research fellow at the Institute of Nationalities of the Chinese Academy of Social Sciences (CASS); Liu Shengqi, research fellow at the Institute of Nationalities of CASS; Yao Zhaolin, chief of the Tibetan Section of the Ethnology Department of CIN; Pan Naigu, chairman of the Department of Sociology at Beijing University; and Dorji Tseten, former head of the Tibet Autonomous Region and currently the chairman of the China Tibetology Research Centre.

The authors have mainly tried to depict the range and possibilities of digital preservation, later an exhaustive effort have been percolated to elucidate the misconceptions with respect to digitization and digital preservation in India. Meanwhile the authors have engaged to study the present condition of digital preservation in India. Later, a case study on Namgyal Institute of Tibetology has been deployed for the purpose of the study. Analyses of the micro level data have helped the authors to find the lacunae of the process. The study shows that Indian institutes are not aware of the basic measures of the digital preservation; the emphasis regarding digital preservation in India is not satisfactory at all. It has been observed that the Government of India had once started a national programme on digital preservation but there is such no clue of the development of this programme. Lastly, the study has tried to forward some feasible approaches regarding digital preservation which are economical and easily adoptable. Apart from that, the constructed approaches can be effectively used by futures researchers as a guideline for the qualitative measurements.

The Nako temple complex with its earliest structures dating back to the 11th century is an extraordinary testimony of early Tibetan Buddhism not anymore preserved in today's Tibet. Endangered by the rough environment,
improper treatment and frequent earthquakes, the outstanding monuments were re-discovered by scholars from Austrian universities in the 1980s.
The transdisciplinary research project carried out over more than 20 years led to in-depth studies, preservation and model-like conservation of the temples and their artworks. - Der Nako Tempelkomplex, dessen früheste Gebäude auf das 11. Jahrhundert zurückgehen, ist ein außergewöhnliches Zeugnis des frühen tibetischen Buddhismus, das im heutigen Tibet nicht mehr erhalten ist. Gefährdet durch das rauhe Klima, unsachgemäßen restauratorischen Umgang und v.a. häufige Erdbeben wurden die bedeutenden Denkmäler in den 1980er Jahren von österreichischen WissenschaftlerInnen wiederentdeckt. Ein transdisziplinäres Forschungsprojekt, über mehr als 20 Jahre durchgeführt, führte zu intensiven Untersuchungen und Studien sowie einer modellhaften Konservierung und Restaurierung der Tempelanlage und ihrer Ausstattung.