However, while other civilisations’ recourse to war does not surprise, the thought that a Buddhist government- ideologically committed to avoid harming sentient beings- would include warfare among its tools may seem at fi rst counterintuitive. VIS-À-VIS THE MILITARY IN TIBET (1642– 1959)Īlice Travers & Federica Venturi* The history of Tibet, like that of any other country, is characterised by many instances of warfare, and the period of the Buddhist government of the Dalai Lamas, the Ganden Phodrang (Dga’ ldan pho brang, 1642– 1959), 1 is no exception. OF THE GANDEN PHODRANG ARMY: AN INTRODUCTION TO BUDDHISM This hard to dismantle opinion seems to survive even in the face of the recent (20) persecution of the Rohingya, a Muslim minority in Myanmar (Burma), a prevalently Buddhist country. These three centuries included two brief periods during which ultimate power was in the hands of a lay leader : the reigns of Pholané (Pho lha nas) and his son (1728– 50), and the regency of Shatra Wangchuk Gyelpo (Bshad sgra Dbang phyug rgyal po, r. The period of the Ganden Phodrang government, between 16, broadly corresponds to the reigns of the Fi h to the Fourteenth Dalai Lamas or monastic regents during their minority or the periods of seeking their reincarnation a er their death. © École ançaise d’Extrême-Orient, Paris, 2011 Do not circulate without permission of the editor / Ne pas diff user sans autorisation de l’éditeur Cahiers d’Extrême-Asie 27 (2018) : ⁇ -⁇ * This introduction is a revised and expanded version of an article on the state of the art of research on the relationship between Buddhism and the military in Tibet, published as a post on the TibArmy project’s website : Alice Travers and Federica Venturi, “ Buddhism, Both the Means and the End of the Ganden Phodrang Army : A State-of-the-Field Review on Buddhism vis-àvis the Military in Tibet,” 2017, https :// tibarmy.
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