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By Fernanda Pirie, Toni Huber

Revolution and social dislocation lower than the communist regimes of China and the Soviet Union, by way of the upheavals of reform and modernisation, were skilled through Tibetan, Mongolian and Siberian humans, forcibly built-in into those kingdom states, as clash, violence and social disruption. This quantity, bringing jointly case reviews from during the quarter, assesses the reports and legacies of such occasions. Highlighting the supplier of these who form and control clash and social order and their old, cultural and spiritual assets, the editors speak about proof of social continuity, in addition to the game of social order. attractive with anthropological views on clash and social order, this quantity therefore presents an unique comparative point of view on either Tibet and internal Asia.

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Sample text

Gyenlo was a revolutionary masses’ organization lead by people who believed that displacing Nyamdre—the power holders who, in their eyes, were on the ‘wrong path’—was proper in revolutionary terms and in keeping with Mao’s dictates to root out reactionaries by ‘bombarding the headquarters’ and ‘destroying the holders of power’ in the communist party and government. Gyenlo, moreover, was well positioned to do this because its leaders were pragmatic, opportunistic and knowledgeable about local conditions and attitudes.

The first was a strike against the military propaganda unit in Bagor. Zhang and Rangjung set the plan in motion on 9 June. On that day Zhang Yongfu and Rangjung called a meeting in Nyemo xiang for Gyenlo’s village representatives 70 and instructed them to go home and get their weapons ready for the coming fight. On 11 June the Gyenlo representatives from several villages took their spears, swords and guns to Trinley Chödrön and asked her to go into trance and bless their weapons. At this audience the nun/Ani Gongmey Gyemo said: It is the second time I have come to Tibet to liberate this region [the first apparently being at the time of Gesar].

As Zhang had feared, some of these villagers were expressing reluctance to attack the county seat. The nun then went into trance, wearing Tibetan medium’s clothing and the Gyenlo armband, and exhorted them to act, as the following account relates: “Comrades in arms, you should make up your mind to attack the county. I am the God who supports your Gyenlo and promises there will be no casualties. I will become manifest as an eagle and join the battle. All the people wearing white woollen chubas [the traditional 43 44 Nimu wenti fucha zu, 1974, Fujian 1.

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