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But Kunga marched on as if finding them was the most important goal she had. As we walked, a family of monkeys sitting on rocks watched us, the babies scurrying out of the way, the adults ready to protect if they came to harm.
I asked Kunga about her parents.
Makes me very sad. Any rebelling and the whole community suffers the consequences. Kunga dreams of her parents coming to Dharamsala.
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I would see my parents in just a couple of weeks. We took turns pulling each other up by the hand, laughing, just two girls having fun. Together we trudged up the hill, squelching deep into the mud, my sandals proving to be the wrong choice of footwear. Upon reaching the top, we were surrounded by the movement and colour of uncountable prayers.
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I felt small but blessed standing within the enormous offering to the heavens. Lhagare Shrine is where the local people come when the Dalai Lama is away. They pray for his safe return to Dharamsala, his home in exile, by spinning prayer wheels and burning juniper. The flags are all cut down and burned before the New Year.
Soaked by the storm that recently passed through, they still fluttered and danced in a colourful display. Usually 3 or 6 months after the marriage, the newly wed visit the bride's parents. The bride's family has to prepare barleys, swastika pictures and others to welcome them and exchange Khatag, yak butter tea, chemar and other gifts with each other.
Only then is the whole wedding ceremony in Tibet considered completed. Chinese officials in charge of the Tibetan Autonomous Region have ordered a run of stories in local newspapers promoting mixed marriages.
And according to newly published government reports, the government has adopted a series of policies in recent years favorable to interracial couples. While avoiding specifics, the report attributed the growth to favorable policies in areas such as social security, reproductive rights, vacations, prizes and special treatment for children born from such marriage, including education, employment and Communist Party membership.
The government has sold the effort in state-run media as a way to achieve ethnic unity, but critics argue that its true aim is to further weaken Tibetan culture. Tibetan poet Tsering Woeser, an activist who has frequently clashed with authorities, likened the promotion of intermarriage to the worst practices of colonization.
Woeser herself is married to a Han Chinese, dissident writer Wang Lixiong. But when the authorities use it as a tool and create policies to encourage it, she said, it feels wrong.
But among Tibetans, there is great fear about losing their culture and traditions.Burn Tibet Awesome 80's Dating Video
Government policy requires mixed couples to choose early on what ethnicity to designate their children in official documents. Many choose to name their children as Han rather than Tibetan, believing that it gives their children a chance at a better life, said a year-old Tibetan woman who works at a local government department.
She spoke on the condition of anonymity for fear of losing her job. Many also send their children to study in the better schools of mainland China rather than in Tibet, she said. While the percentage of Tibetans who marry Han may be increasing there, the total number remains small, she noted.
Chen called for government departments to use everything in their power and designate key officials to steer public opinion. Party and government officials should act as matchmakers, he said. And Chinese history is dotted with examples of interracial marriage as a strategy to maintain peace. One of the most famous stories is the marriage between Chinese Princess Wencheng of the Tang Dynasty and Songtsan Gambo, then king of Tibet, which sealed a peace treaty.
The story was turned into an outdoor musical promoted by the government. However, members of both sexes often do chores associated with the other sex and sex roles are often reversed. In Bhutan, for example, unmarried men often give up marriage to help their sisters take care of the children.
Children have traditionally been encouraged to take up the same occupations as their parents. Young children are doted upon but older children are ideally raised under strict discipline and religious instruction. Instead of wearing diapers many young Tibetan children wear trousers with a big hole cut in seat as is the case with Chinese. In Lhasa, teenagers use cell phones and surf the Internet on Internet cafes.
Young adults drink beer and hang out at clubs. Parents have traditionally exerted a lot of control over their children.
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One women, who was unmarried at the advanced age of 31, told her widowed father that she wanted to get married but he asked her to remain home and her husband declined to join her fathers camp.
The Dalai Lama paved the way for women for receive advanced degrees. See Prostitutes, Sex, Life Typical Tibetan Family Peasant households are typically made of three generations of males and their wives and their children.
Members of both sexes rotate in and out of the household with some flexibility.
These members can be cousins, uncles, aunts, friends. Inheritance was traditionally handed to the oldest males but often property was given away as a gift to members of both sexes.
Monks and nuns did not inherit. A typical family of 14 in Bhutan is made up of a mother and father in their late forties and early fifties looking older than their agetheir one son and three daughters, the oldest daughter's husband and their five children, the mother brother and the father's cousin a visiting monk.
The mother and father spend much of their day with their animals. The mother milks them, collecting the milk in wooden buckets in the morning and the father uses the larger animals such as cattle and horses to plow the fields. Children Customs in Tibet After a woman has given birth, people burn yak dung in front of gate to inform they are not supposed to enter and to get rid of the polluting atmosphere produced by procreation. Then people pile up a scree pile. If a boy is born, people pile up more chalk scree.
If a girl is born, people use other kind of scree and light Wei-Song nearby. The newborn baby is not given a name until the end of the birth rituals. Generally, a lama or a prestigious senior villager is invited to name the baby, but there are also cases when the baby is named by his or her parents. No matter who names the baby, the naming is performed in accordance with the will of the baby's parents for auspiciousness. When the baby is one month old, a ritual is held on an auspicious day to take the baby out of the home.
Before leaving, black ash taken from the pot bottom is used to blacken the baby's nose to ward off evil. Generally, the baby, donned in new clothes, is taken to the monastery for paryers before Buddha and also for blessing. The Pang-sai is actually a cleansing ritual aimed at cleansing the child for the journey into this life.
The Tibetans believe newborn babies come to the world alongside fowls, and a ceremony is needed to get rid of the fowls so they the baby can grow up strong and healthy and the mother can recover soon.
When a baby is born, two banners are placed on the roof eaves and hang down from the edge. Linguistic characteristics Common features At the end of the 18th and during the first half of the 19th century a great number of languages were investigated by Western scholars in the Himalayas, in India, and in China, and word lists and grammatical sketches began to appear.
Phagpa developed the priest-patron concept that characterized Tibeto-Mongolian relations from that point forward. Several times a year, a monk of the temple ascends up the rope several hundred meters in a ritual of spiritual enlightenment. Many of them can be shown to be of a typological nature, the result of diffusion and underlying unrelated language strata. The table gives the percentage of Chinese people speaking each of the various Chinese languages.
At that time, it is believed that the rope was several kilometers longer. It is ironic that the clearest and most convincing results should have been obtained from studies of the Sinitic-Tai similarities, which probably do not indicate a true case of genetic relationship.
Thus, if Tai is not considered as a division of Sino-Tibetan, it is because the substratum has been recognized as Austronesian ; if Karen is still included among Sino-Tibetan languages on some level, it is perhaps because identification of a substratum is still lacking.
Wangkur is central to Tantric practice. Attributing a language to Sino-Tibetan or to another family may depend entirely on the ability of scholars to identify the substratum. Mantras are widely recited, chanted, written or inscribed, and visualized as part of different forms of meditation.