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History Writing and the Making of Mongolian Buddhism
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| Zeitschriftentitel: | Archiv für Religionsgeschichte |
|---|---|
| Personen und Körperschaften: | |
| In: | Archiv für Religionsgeschichte, 20, 2018, 1, S. 135-155 |
| Format: | E-Article |
| Sprache: | Unbestimmt |
| veröffentlicht: |
Walter de Gruyter GmbH
|
| Schlagwörter: |
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Kollmar-Paulenz, Karénina Kollmar-Paulenz, Karénina |
|---|---|
| author |
Kollmar-Paulenz, Karénina |
| spellingShingle |
Kollmar-Paulenz, Karénina Archiv für Religionsgeschichte History Writing and the Making of Mongolian Buddhism Religious studies |
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kollmar-paulenz, karénina |
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Kollmar-Paulenz, Karénina 1436-3038 1868-8888 Walter de Gruyter GmbH Religious studies http://dx.doi.org/10.1515/arege-2018-0009 <jats:title>Abstract:</jats:title><jats:p>When in the late sixteenth century the third Dalai Lama travelled to the Mongolian regions, he was accompanied by Buddhist monks of different Tibetan schools, Gelugpa, Sakyapa, Kagyüpa and others. Many of them built monasteries and temples in Mongolia, funded by Mongolian nobles. Although Gelugpa Buddhism quickly became dominant in Mongolia, the other schools remained present and active in the country until today. From the start, however, most Mongolian historians described the spread and development of Buddhism in the Mongolian lands as the endeavor of just one school, the ‘glorious Gelugpa’, ignoring the plurality of the Tibetan-Buddhist schools in the Mongolian religious field. This paper aims to analyze how and to what aims Mongolian historians created a uniform Gelugpa Buddhism, which taxonomies they used and which narratives they employed to present Gelugpa Buddhism as the religion of the Mongolian peoples. Moreover, the paper explores which impact Mongolian historiography had (and has) on modern scholarship and its narrative of Mongolian religious history. I argue that modern scholarship helps to perpetuate the ‘master narrativeʼ of Mongolian Buddhist historiography, presenting Mongolian Buddhism as a ‘pureʼ, exclusive Gelugpa Buddhism.</jats:p> History Writing and the Making of Mongolian Buddhism Archiv für Religionsgeschichte |
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| title |
History Writing and the Making of Mongolian Buddhism |
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History Writing and the Making of Mongolian Buddhism |
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History Writing and the Making of Mongolian Buddhism |
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History Writing and the Making of Mongolian Buddhism |
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History Writing and the Making of Mongolian Buddhism |
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history writing and the making of mongolian buddhism |
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Religious studies |
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http://dx.doi.org/10.1515/arege-2018-0009 |
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2018 |
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<jats:title>Abstract:</jats:title><jats:p>When in the late sixteenth century the third Dalai Lama travelled to the Mongolian regions, he was accompanied by Buddhist monks of different Tibetan schools, Gelugpa, Sakyapa, Kagyüpa and others. Many of them built monasteries and temples in Mongolia, funded by Mongolian nobles. Although Gelugpa Buddhism quickly became dominant in Mongolia, the other schools remained present and active in the country until today. From the start, however, most Mongolian historians described the spread and development of Buddhism in the Mongolian lands as the endeavor of just one school, the ‘glorious Gelugpa’, ignoring the plurality of the Tibetan-Buddhist schools in the Mongolian religious field. This paper aims to analyze how and to what aims Mongolian historians created a uniform Gelugpa Buddhism, which taxonomies they used and which narratives they employed to present Gelugpa Buddhism as the religion of the Mongolian peoples. Moreover, the paper explores which impact Mongolian historiography had (and has) on modern scholarship and its narrative of Mongolian religious history. I argue that modern scholarship helps to perpetuate the ‘master narrativeʼ of Mongolian Buddhist historiography, presenting Mongolian Buddhism as a ‘pureʼ, exclusive Gelugpa Buddhism.</jats:p> |
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| description | <jats:title>Abstract:</jats:title><jats:p>When in the late sixteenth century the third Dalai Lama travelled to the Mongolian regions, he was accompanied by Buddhist monks of different Tibetan schools, Gelugpa, Sakyapa, Kagyüpa and others. Many of them built monasteries and temples in Mongolia, funded by Mongolian nobles. Although Gelugpa Buddhism quickly became dominant in Mongolia, the other schools remained present and active in the country until today. From the start, however, most Mongolian historians described the spread and development of Buddhism in the Mongolian lands as the endeavor of just one school, the ‘glorious Gelugpa’, ignoring the plurality of the Tibetan-Buddhist schools in the Mongolian religious field. This paper aims to analyze how and to what aims Mongolian historians created a uniform Gelugpa Buddhism, which taxonomies they used and which narratives they employed to present Gelugpa Buddhism as the religion of the Mongolian peoples. Moreover, the paper explores which impact Mongolian historiography had (and has) on modern scholarship and its narrative of Mongolian religious history. I argue that modern scholarship helps to perpetuate the ‘master narrativeʼ of Mongolian Buddhist historiography, presenting Mongolian Buddhism as a ‘pureʼ, exclusive Gelugpa Buddhism.</jats:p> |
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| spelling | Kollmar-Paulenz, Karénina 1436-3038 1868-8888 Walter de Gruyter GmbH Religious studies http://dx.doi.org/10.1515/arege-2018-0009 <jats:title>Abstract:</jats:title><jats:p>When in the late sixteenth century the third Dalai Lama travelled to the Mongolian regions, he was accompanied by Buddhist monks of different Tibetan schools, Gelugpa, Sakyapa, Kagyüpa and others. Many of them built monasteries and temples in Mongolia, funded by Mongolian nobles. Although Gelugpa Buddhism quickly became dominant in Mongolia, the other schools remained present and active in the country until today. From the start, however, most Mongolian historians described the spread and development of Buddhism in the Mongolian lands as the endeavor of just one school, the ‘glorious Gelugpa’, ignoring the plurality of the Tibetan-Buddhist schools in the Mongolian religious field. This paper aims to analyze how and to what aims Mongolian historians created a uniform Gelugpa Buddhism, which taxonomies they used and which narratives they employed to present Gelugpa Buddhism as the religion of the Mongolian peoples. Moreover, the paper explores which impact Mongolian historiography had (and has) on modern scholarship and its narrative of Mongolian religious history. I argue that modern scholarship helps to perpetuate the ‘master narrativeʼ of Mongolian Buddhist historiography, presenting Mongolian Buddhism as a ‘pureʼ, exclusive Gelugpa Buddhism.</jats:p> History Writing and the Making of Mongolian Buddhism Archiv für Religionsgeschichte |
| spellingShingle | Kollmar-Paulenz, Karénina, Archiv für Religionsgeschichte, History Writing and the Making of Mongolian Buddhism, Religious studies |
| title | History Writing and the Making of Mongolian Buddhism |
| title_full | History Writing and the Making of Mongolian Buddhism |
| title_fullStr | History Writing and the Making of Mongolian Buddhism |
| title_full_unstemmed | History Writing and the Making of Mongolian Buddhism |
| title_short | History Writing and the Making of Mongolian Buddhism |
| title_sort | history writing and the making of mongolian buddhism |
| title_unstemmed | History Writing and the Making of Mongolian Buddhism |
| topic | Religious studies |
| url | http://dx.doi.org/10.1515/arege-2018-0009 |