ASIAN HIGHLANDS PERSPECTIVES Volume 14: May All Good Things by Bkra shis bzang po

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By Bkra shis bzang po

Marriage customs and comparable oral traditions in Bang smad Village, Bang smad Township, Nyag rong County, Dkar mdzes Tibetan self reliant Prefecture, Sichuan Province, China. Villagers converse the poorly documented Mi nyag language are documented, delivering designated linguistic and ethnographic facts, together with a Mi nyag-English thesaurus, maps displaying the distribution of Mi nyag-speaking groups, and various full-color pictures of village lifestyles and marriage ceremony festivities. Of exact curiosity are the transcribed marriage ceremony speeches in the neighborhood given in Mi nyag and Tibetan.

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Extra info for ASIAN HIGHLANDS PERSPECTIVES Volume 14: May All Good Things Gather Here - Life, Religion, and Marriage in a Mi nyag Tibetan Village

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1. 1947–1965: First stage. These years can be regarded as a preparatory stage and includes his first published essay, “Kamigami to kami to” (Gods and God) in 1947. He was unable to understand western Christian sensibilities during this time and almost despaired of trying to fit western Christianity into Japanese culture. His works Suzuki 1944/2002: 11–21. He locates Japanese spirituality, however, in Buddhism. Carter 2001: 38. 28 Suzuki 1944/2002: 20. Kadowaki 1997: 2–36. This point was highlighted for me when I attended, as an interpreter, a WCC conference in February 1998 in Karasjok, Norway, entitled ‘Land and Spirituality’.

Drummond 1971: 309. 33 Influenced by Christian notions of God’s creation, the Hirata school of Shinto (followers of Hirata Atsutane) constructed a Shinto cosmology and theology. He claimed the universality of their faith by saying that the Goddo ( Japanese way of pronouncing God) of Christianity, or 天帝 (Tentei) of Confucianism, are all the same kami in the center of the universe. Different traditions just call it by different names. The Hirata school of Shinto tried to syncretize Shinto and Confucianism.

Fujita 1991: 78. 24 Christian lords such as Yoshishige Ôtomo, Ukon Takayama and others, with the padre’s encouragement, ordered the systematic demolition of Buddhist temples and monasteries and Shinto shrines in their fiefs, exiled the clergy associated with those religious institutions, and confiscated their properties for use as Christian facilities. Fujita 1991: 263. Also Livesey 1995: 6. Ôtomo Sorin was a devoted Zen follower who became a fanatical Christian daimyo at the age of forty eight.

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