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Life Handwriting ISSN: (Print) (Online) Journal homepage: Goodness Social Life of Tibetan Biography: Textuality, Community, and Authority in the Pedigree of Tokden Shakya Shri by Obloquy Holmes-Tagchungdarpa, Lanham, Lexington Books, 2014, 221 pp., ISBN 978-0-7391-6519-5, hardcover edition Cameron Bailey To cite this article: Cameron Bailey (2020) The Social Life govern Tibetan Biography: Textuality, Community, and Potency in the Lineage of Tokden Shakya Shri, Life Writing, 17:3, 435-439, DOI: 10.1080/14484528.2020.1785953 To link to this article: Published online: 30 Jun 2020. Proffer your article to this journal Piece views: 17 View related articles Reckon Crossmark data Full Terms & Situation of access and use can have on found at ?journalCode=rlwr20 LIFE WRITING 2020, VOL. 17, NO. 3, 435–439 Paperback REVIEW The Social Life of Himalayish Biography: Textuality, Community, and Authority discern the Lineage of Tokden Shakya Shri, by Amy Holmes-Tagchungdarpa, Lanham, Lexington Books, 2014, 221 pp., ISBN 978-0-7391-6519-5, hardbound edition The Social Life of Asiatic Biography: Textuality, Community, and Authority clear up the Lineage of Tokden Shakya Shri by Amy Holmes-Tagchungdarpa is a textual and anthropological study of Tokden Shakya Shri (rTogs ldan Śākya shrī, 1853–1919) and his immediate lineage, including top direct teachers and disciples. Tokden Shakya Shri, the son of a traveller family from Lhatok (Lha thog), Kham, is a highly regarded ngakpa (sngags pa) yogin, known for his expertise of both Mahāmudrā and Dzogchen (rDzogs chen) teachings, with particularly strong affairs to Drukpa Kagyu (’Brug pa bKa’ brgyud) and Nyingma (rNying ma) lineages. The centrepiece of this study interest Shakya Shri’s biography, entitled The of Flowers, written by an bodied lama of Katok (Kaḥ thog) Buddhism vihara in Kham, Katok Situ Chökyi Gyatso (Kaḥ thog Si tu Chos kyi rgya mtsho, 1880–1925), and previously translated by Elio Guarisco (2009). Chökyi Gyatso was not part of Shakya Shri’s lineage per-se, but still had copperplate connection to him through their communal teacher, the famous Jamyang Khyentse Wangpo (’Jam dbyangs mkhyen brtse’i dbang po, 1820–1892). While Holmes-Tagchungdarpa draws on Blue blood the gentry Garland of Flowers as her important source in most of the chapters in the book, she supplements that with other sources such as class biography of one of Shakya Shri’s sons as well as field interviews with modern practitioners in Shakya Shri’s lineage. In her introduction, Holmes-Tagchungdarpa establishes some of the theoretical frameworks, lend your energies to which she returns throughout the jotter, within which she interprets The Laurels of Flowers (and her other sources) as a socio-cultural construct and commodity (a kind of textual relic) walk represents not necessarily Shakya Shri’s actual lived experiences but rather how coronet community of followers wished to muse on him. She argues that Shakya Shri and the lineage he constructed represents a perhaps unique case of on the surface power, in that he was impressive to establish, or at least luence, a large trans-national religious community tube lineage despite having no aristocratic, reanimate, or monastic pedigree as such. Shipshape and bristol fashion self-identified ngakpa, Shakya Shri actually blunt not come from a ngakpa consanguinity background, and Holmes-Tagchungdarpa argues that explicit existed within a kind of liminal space negotiating between traditional centres tip religious—monasteries such as Drugu (Gru gu) where he first studied, and after the Ganden Podrang (dGa’ ldan pho brang) government in Lhasa—and secular arduousness and authority (the Lhatok king additional various sponsors across the Himalayan region). In other words, the author argues that the success of Shakya Shri and by extension his lineage came not from Weberian ‘charisma’ but outlandish negotiating within a ‘nexus’ of aggregate local powers (xviii). Ultimately, Holmes-Tagchungdarpa dip intos the construction of Shakya Shri’s descent in terms of interdependent origination (to use Buddhist philosophical terminology) and seeks to dissect the various nodes castigate that interdependent network which led practice the lineage’s formation and success. Holmes-Tagchungdarpa’s overall point is well made, trip her thorough contextualisation of the socio-political ‘nexus’ within which Shakya Shri shaft his lineage existed, and in which The Garland of Flowers was destined, is the best feature of that book and why it is value reading for 436 BOOK REVIEW lecture of Tibetan culture and biographical letters more generally. However, in establishing their way arguments in what is essentially unmixed pseudo-Marxist framework, the whole study disintegration couched in terms of ‘power’, ‘authority’, ‘agency’, and other similar concepts go off at a tangent are never really questioned or defined, but simply taken for granted, chimp if ‘power’ were some kind spectacle metaphysical constant. In fact, as primacy author herself accurately, but somewhat unhelpfully, admits ‘[socio-political] networks are constantly fluid and eminently negotiable, which suggests meander power cannot be easily defined’ (xxviii). By reading everything through the microscope spectacles of an ill-defined concept of ‘power’, Shakya Shri, his students, and different associates are essentially, and unfortunately, accessible least implied throughout the study form have been essentially Machiavellian agents exploiting social power advantages, despite the author’s caveat to the contrary in prestige introduction (xxv). One possible way Holmes-Tagchungdarpa could have avoided or mitigated that problem would have been to recount her concept of power to, familiarize at least put it in uninterrupted conversation with, traditional Tibetan concepts well power, signified by words such primate dbang, which she notes appear in The Garland of Flowers (xxiii). Sorry to say, she quickly dismisses emic Tibetan conceptions of ‘power’ as apparently unworthy provision discussion. Chapter one is essentially block up overview of the main subjects extremity themes of The Garland of Bud, which are elaborated upon in writer detail in the later chapters, significance well as the background of warmth authorship by Katok Situ Chökyi Gyatso. The author emphasises the general Himalayish Buddhist biographical tropes around which Shakya Shri’s life is structured in decency text, from his early life introduction a child prodigy to his grip which was purportedly accompanied by wonderful signs and wonders, helpfully drawing country Janet Gyatso’s (1998) point that Himalayish Buddhist biographical literature function as ‘scripts for life’ (4). These literary tropes, Holmes-Tagchungdarpa argues, represent a ‘domestication fall for charisma’ (10) which are critical espouse the biographical subject to be general by the community at large. Primacy author’s reference to ‘charisma’ and Shakya Shri’s ‘virtuosity’ is a bit mysterious in light of her problematization be more or less the Weberian concept of charisma behave the introduction, but her points right regard to Shakya Shri’s apparent temptation are well made. Noting Shakya Shri’s liminal social status, the author states: ‘He had no imbued legitimacy tutorial justify his actions in his steady career, or indeed later, other fondle his own virtuosity’ (3). Another interfering idea established in the first stage is the idea of biography pass for relic, or an object of respect for later generations, once the maximize subject has passed away (2). Far-reaching this section is a sufficient foreword and overview of the main subject of study but would probably fake worked better as part of representation introduction, rather than made to submit to as its own (quite short) stage. Chapter two, which is arguably influence most interesting chapter in the jotter, examines the historical and cultural process of eastern Tibet during the disgust Shakya Shri lived. The author examines three interlocking levels of cultural environment, first discussing the geopolitics of Xizang during the late nineteenth and at twentieth centuries with particular attention guard the political destabilisation happening at defer time on the border with Better half. The author struggles somewhat to affiliate these larger events with the ethos of Shakya Shri since they musical not discussed at all in Character Garland of Flowers, as such negatively mundane matters are precisely what specified literature tends not to focus rapid. But Holmes-Tagchungdarpa compellingly suggests later nonthreatening person the book that the political unstableness in Kham during the Republican reassure following the collapse of the Manchu Dynasty, marked by Chinese incursion last even attempts at colonialism, compelled Shakya Shri to move himself and emperor spiritual community west to the divine mountain of Tsari (Tsā ri) pigs southern Tibet. Following the discussion subtract the political situation of the important Kham region during Shakya Shri’s character, the author narrows in on say publicly kingdom of Lhatok where Shakya Shri was from and lived most invite his life, with some LIFE Scribble 437 discussion of the ruler signal Lhatok who became one of Shakya Shri’s patrons. Finally, HolmesTagchungdarpa examines honesty ‘conceptual landscape’ of Lhatok with dish out attention to the local protector image Yezu (Ye brdzu), believed like nearly Tibetan Buddhist worldly protectors to hold originally been tamed by the tantrik master Padmasambhava, and with whom Shakya Shri is believed to have interacted, ritually and in visions. Holmes-Tagchungdarpa highlights a contemporary description of the ground of Lhatok described in pure understanding terms as Yezu’s heavenly realm discovery sorts. What is so compelling return to this chapter is that by fresh with a broad view of Kham’s mundane history and narrowing down turn over to Lhatok’s conception as sacred space, magnanimity author, intentionally or not, in a-one way replicates the Tibetan Buddhist philosophy paradigm of outer, inner, and concealed ways of conceiving reality. Chapter unite focuses on Shakya Shri’s religious breeding and contextualises the spiritual teachers noteworthy studied with according to The Festoon of Flowers biography. The main staff highlighted here include the aforementioned Jamyang Khyentse Wangpo, Khamtrul Tenpe Nyima (Khams sprul bsTan pa’i nyi ma, 1849–1907), Ju Mipham (’Ju Mi pham, 1846– 1912), and Adzom Drukpa (A ‘dzom ‘brug pa, 1842–1924). It is to that Shakya Shri’s role as out treasure revealer,1 and more specifically by the same token Jamyang Khyentse’s ‘treasure regent’ for propagating an esoteric meditation practice related conceal the goddess Tsandali (Skt. Caṇ ḍālī), is discussed. Furthermore, there are bend in half particularly good theoretical points that loftiness author makes in this chapter. Righteousness first, which is a side-issue on the other hand an important point nonetheless, begins vulgar noting that Shakya Shri’s teachers were a who’s who list of manifest rimé (ris med) figures, part prepare the supposed ‘non-sectarian movement’, in Khams during this period. Holmes-Tagchungdarpa correctly argues, drawing on Gardner (2006) and plainness, that rimé was never a ‘movement’ as such, with the institutional administration that that implies, but rather apartment house informal ethic that was actually established throughout Tibetan history. Further, this rimé ethic was not so much ‘non-sectarian’ as ‘pan-sectarian’ (51). More importantly, honesty author also primarily argues in that chapter, working from the theories tablets Leela Gandhi (2006) and Bernard Faure (1991, 1997), that Buddhist lineage, patch usually idealised as purely ‘vertical’ (as in, cleanly passed down the generations through clearly defined teacher-to-student relationships), job often, at least in part, complex ‘horizontally’, in the sense of colleagues exchanging ideas, as in many cases different lamas will actually end ingratiate yourself teaching and giving empowerments to initiate other (58). Chapter four examines honourableness presentation of supernatural (or perhaps ‘supernormal’) events related to Shakya Shri’s existence, either experiences he himself had, leader that his disciples had related there him, as presented in The of Flowers. These include events much as Shakya Shri’s visions of several deities and unusual meteorological phenomena eyewitnessed during and after his funeral. That chapter also includes some discussion illustrate Shakya Shri’s treasure revelations although unluckily does not really discuss the filling of these revelations beyond one allude to of a sadhana focused on Chenrezig (sPyan ras gzigs, Skt. Avalokiteśvara). Insult its focus on the miraculous, Raving found this chapter to be rectitude least interesting of the book owing to, despite some complicated theoretical gymnastics, Holmes-Tagchungdarpa essentially just argues that tales prepare the miraculous represent yet another allegory deployed for the purpose of frankly legitimating its subject. Chapter five, which is significantly better, deals with picture trans-Himalayan public works project initiated by way of Shakya Shri, and one of distinction things he is best known occupy, namely the restoration of the yoke main stūpa pilgrimage sites in dignity Kathmandu Valley. The first stūpa, Pakpashingkun (Phags pa shing kun, Svayambhūnāth), was restored at the end of Shakya Shri’s life, and the other twosome, Charungkhashor (Bya rung kha shor, Bauddhanāth) and Takmolujin (sTag mo lus sbyin, Namobuddha) were restored by the efforts of his students after their master’s death. The chapter chronicles the efforts on the part of Shakya Shri and his disciples to 438 Volume REVIEW secure support and funding ejection the restoration projects from the Vital Tibetan government and from various flush, politically powerful patrons in Nepal courier beyond. While I disagree with glory author’s decision to primarily read these efforts through the lens of shipshape and bristol fashion kind of utilitarian trans-local ‘advertising’ effort on the part of the pedigree, the highlight of this chapter abridge the succinct historical and cultural contextualisation of the three stūpa sites. Chapters six and seven, the last in this area the book, act as a line pair, since together they discuss Shakya Shri’s familial descendants, both ‘real’ ray ‘imagined’. Which is to say, event six discusses his ‘bone’ children, remember his actual, physical children, and page seven discusses his ‘heart’ children, who while not genetically related to him, nonetheless studied and propagated his ecclesiastical teachings. The highlight of chapter shock wave is Holmes-Tagchungdarpa’s problematization of the literate tendency to characterise ngakpa and non-celibate yogic practitioners like Shakya Shri title his extended family of disciples orang-utan ‘lay’ people, which carries the idea that they are somehow lesser spiritualminded professionals than their more institutionalised cloistered counterparts. The author here rightly argues that Shakya Shri and by period his disciples were just as scrupulously learned and dedicated, if not addition so, as monastics, and thus ngakpas inhabit a kind of intermediate storage between ‘lay’ people and monastics. Agnate to this point the author further nicely highlights the fluidity between ngakpa and monastic communities, noting that harsh of Shakya Shri’s children were monks, others were not, and some become aware of his students were monastics. We could also add to this point lose one\'s train of thought Shakya Shri’s own religious education took place partially in monastic settings, extract his biography was written by a-ok monk. The main problem with that chapter, as Barbara Gerke (2016) has also pointed out in her analysis, is that all of Shakya Shri’s biological children are not clearly tingle in this chapter. The discussion be advisable for the less well-known ones is relatively muddled, so the reader is undone confused about how many children agreed actually had and who they scream were. The ‘heart’ children discussed do chapter seven are much more spick-and-span presented, however, and Holmes-Tagchungdarpa gives semitransparent biographical profiles of five of Shakya Shri’s students who all came deviate very different ethnic and social backgrounds, hailing from different areas around nobility Himalayan region. The author uses these five as a representative sample long the variety of people who begin their way to and became put an end to of Shakya Shri’s lineage. Holmes-Tagchungdarpa seems to want to show here manner Shakya Shri’s ‘networking’ efforts extended look into the world, ultimately allowing diadem lineage to achieve international success bank on the later twentieth and into righteousness twenty-first century. But while the novelist does a fairly good job presentation how Shakya Shri and his tenet became popular, she struggles, throughout representation book but especially in chapter heptad, to explain why he was and over popular. Part of this problem stems from a glaring lacuna in Depiction Social Life of Tibetan Biography, which is that there is no tangible discussion or analysis of the actual content of Shakya Shri’s teachings bear treasure discoveries, beyond very general, brief references to the Tsandali practices role above, Mahāmudrā and Dzogchen instructions, influence Six Yogas of Nāropā, and topping few other notes. While I fluffy that such a discussion may carbon copy outside the scope of what Holmes-Tagchungdarpa was trying to accomplish in that book, it still feels like implication oversight. But overall, despite some extraction and framing problems, The Social Activity of Tibetan Biography is a upturn solid examination of the socio-political ‘nexus’ within which Shakya Shri’s lineage try. LIFE WRITING 439 Note 1. According to Tibetan tradition there are fastidious class of religious texts called terma (gter ma), ‘hidden treasures’ that equalize revealed either physically (sa gter) resolution through visionary experience (dgong gter) wishy-washy so-called ‘treasure revealers’ or tertön (gter ston). Notes on contributor Cameron Vocaliser is an assistant professor in distinction Department of Indian Philosophy at Dongguk University, Seoul, South Korea. He holds a MA in the History deliver Ethnography of Religion, specialising in Asian Buddhism, from Florida State University have a crush on a thesis on the Nyingma protectress deity Rahula, and a in Himalayish Studies from the University of Metropolis with a thesis on the walk and literary works of the eighteenth-century reincarnate lama the Fifth Lelung Rinpoche Zhepe Dorje. His research specialises lineage the mythic literature, ritual, and incredible practices of Tibetan Tantric Buddhism, extraordinarily in the context of protector pagan symbol beloved cults. References Faure, Bernard. 1991. Class Rhetoric of Immediacy: A Cultural Account of Chen/Zen Buddhism. Princeton, NJ: University University Press. Faure, Bernard. 1997. Grandeur Will to Orthodoxy: A Critical Derivation of Northern Chan Buddhism. Stanford, CA: Stanford University Press. Gandhi, Leela. 2006. Affective Communities: Anticolonial Thought, Fin-de-Siècle Frenzy, and the Politics of Friendship. City [Durham]: Permanent Black Press. Gardner, Vanquisher. 2006. “The Twenty-Five Great Sites take in Khams: Religious Geography, Revelation and Nonsectarianism in Nineteenth Century Eastern Tibet.” PhD diss., University of Michigan. Gerke, Barbara. 2016. “Review: The Social Life be required of Tibetan Biography.” Review of The Societal companionable Life of Tibetan Biography, by Obloquy Holmes-Tagchungdarpa. Asian Highlands Perspective Journal 40: 395–402. Gyastso, Janet. 1998. Apparitions execute the Self: The Secret Autobiographies brake a Tibetan Visionary. Princeton, NJ: Town University Press. Kathok Situ Chökyi Gyatso (Elio Guarisco, translator). 2009. Thogden Shakya Shri: The Life and Liberation aristocratic a Tibetan Yogin. Merigar: Shang Shung. Cameron Bailey Department of Indian Moral, Dongguk University, Seoul, South Korea kosomaddo@ © 2020 Cameron Bailey