Recent Changes

Thursday, May 17

  1. page A Summary of Becoming Indian- A Study of the Life of the 16-17th Century Tibetan Lama, Taranatha by David Templeman edited ... Yuchen Zhao Abstract: ... such as the Biography of ... importantly, Templeman posits …
    ...
    Yuchen Zhao
    Abstract:
    ...
    such as the Biography of
    ...
    importantly, Templeman positslocates Taranatha in
    Introduction
    ...
    rime (Tib. ris-med)ris-med) movement. In
    ...
    Taranatha. Through TaranathaTaranatha's connection to
    The “Industry” of Taranatha
    ...
    By “locating” the India’s authentic
    ...
    questions such a narrative, as
    ...
    or were not proficient in
    ...
    was integral into the underlining
    The Loyal Priest
    ...
    cho-yon (Tib. mchog yon)relationship.mchod yon) relationship. More importantly,
    ...
    death that ranwere contradictory to
    ...
    Taranatha lived inthrough the civil war between the ages of 28 and
    ...
    his monastery, TagtenTakten Phuntsokling (Tib.
    The True Holder of Indian Buddhist Knowledge
    ...
    its court. Although,However, as Templeman
    ...
    legitimacy and henceforthhence to secure
    ...
    Taranatha’s teachers iswas Buddhaguptanatha, who
    ...
    Buddhaguptanatha in the Biography of
    ...
    written in 1601and1601 and Santigupta in
    ...
    Taranatha asserts himself as a disciple of
    ...
    never set foodfoot in India.
    ...
    previous lives that werein which he was born in
    ...
    important that the Indian knowledge that was transmitted
    Taranatha’s Indian Connection and His Vision for the Future
    ...
    he received teachinsgteachings from two
    ...
    addition to suggestsuggesting that Taranatha
    ...
    also possible that the supposed
    ...
    of himself. AlsoAlso, importantly, Taranatha
    ...
    Taranatha’s claim asto having an exclusive
    ...
    flourishing in IndiaIndia, and they each felt they were
    ...
    intrinsic “self” affectaffected Taranatha’s presentation
    ...
    such self-reflection isserved to “ensure
    ...
    did not rungo unopposed. Templeman
    ...
    Möndrowa Jamyang WangyalWangyel Dorje (Tib.
    ...
    status as thea true reincarnation.
    ...
    Bhutan after his conflict his claims
    ...
    Jonang monasteries in Central Tibet were either
    ...
    pa), a GelugpaGelukpa lama, among
    ...
    a Mongol GelugpaGelukpa monk, which
    ...
    Templeman concludes in the sixth
    Final Thoughts
    ...
    lived in. ItThe biography is therefore telling,telling of what a
    [1] John Ardussi, “The Rapprochement Between Bhutan and Tibet under the Enlightened Rule of Sde-Srid XIII Shes-Rab-Bdang-Phyug (R.1744-63)”, Proceedings of the 7th Seminar of the International Association for Tibetan Studies, Graz 1995, Volume 1: Tibetan Studies, Oesterreichische Akademie der Wissenschaften, Wien 1997, 64-65.
    (view changes)
    1:05 pm

Tuesday, December 26

  1. page A Hundred Thousand White Stones edited ABSTRACT By Jane Henderson A Hundred Thousand White Stones is the memoir of a Tibetan woman, Ku…
    ABSTRACT
    By Jane Henderson
    A Hundred Thousand White Stones is the memoir of a Tibetan woman, Kunsang Dolma, starting at her birth and leading to her eventual relocation to the United States. Kunsang, born in 1980 in a remote village of Tibet's Amdo Region, was the youngest of eight children. While the family sustained themselves on farming the land and livestock, Kunsang grew-up in impoverished conditions and only received a small amount of education. A chance encounter to see the Panchen Lama when she was eight years old sparked her devotion to Buddhism. As a teenager, a tragic encounter with a young man from her village would lead her towards the monastery in the hopes of becoming a nun. Kunsang's desire to get out of China-occupied Tibet, coupled with her want to see the Dalai Lama speak in person, lead her to take the hazardous journey from Tibet to Nepal, and eventually on to India (a journey that was fatal for many). In India, Kunsang attended the Tibetan Transit School where she began to get a more formal education and started to learn other languages, such as English and Hindu. It was at this school that another unfortunately encounter would lead her to give up her nun's robes and pursue a different life path. After many years away from her family, with no real way to communicate with them, Kunsang would meet her future husband in India - an American volunteer teaching - and she would eventually go with him back to the United States. Kunsang goes into detail on her troubles acclimating to American culture and the hardships of raising their two young daughters without being surrounded by Tibetan culture. The memoir ends with Kunsang getting her citizenship in American and being able to travel back to Tibet to visit and introduce her husband and daughters to her family, at last.
    The birth of Kunsang Dolma’s, like many Tibetans, has no specific day or time. It is framed only by the year – 1980 – to a family living in the Amdo region of Tibet. The lack of calendars or clocks in her parents home speaks to the intense poverty in which she was born into, joining her family as the youngest of eight children. Her village had no electricity or plumbing and transportation was limited to foot or horseback when she was born, and the survival of the villagers was heavily reliant on farming the land and keeping livestock. Kunsang’s memoir, A Hundred Thousand White Stones, scales the span of her life lived thus far: from a child growing up in this village, to one eventually leaving it – the memoir ends with her being brought back once more.
    (view changes)
    8:30 pm

Wednesday, December 20

  1. page A Hundred Thousand White Stones edited ABSTRACT A Hundred Thousand White Stones is the memoir of a Tibetan woman, Kunsang Dolma, starting…
    ABSTRACT
    A Hundred Thousand White Stones is the memoir of a Tibetan woman, Kunsang Dolma, starting at her birth and leading to her eventual relocation to the United States. Kunsang, born in 1980 in a remote village of Tibet's Amdo Region, was the youngest of eight children. While the family sustained themselves on farming the land and livestock, Kunsang grew-up in impoverished conditions and only received a small amount of education. A chance encounter to see the Panchen Lama when she was eight years old sparked her devotion to Buddhism. As a teenager, a tragic encounter with a young man from her village would lead her towards the monastery in the hopes of becoming a nun. Kunsang's desire to get out of China-occupied Tibet, coupled with her want to see the Dalai Lama speak in person, lead her to take the hazardous journey from Tibet to Nepal, and eventually on to India (a journey that was fatal for many). In India, Kunsang attended the Tibetan Transit School where she began to get a more formal education and started to learn other languages, such as English and Hindu. It was at this school that another unfortunately encounter would lead her to give up her nun's robes and pursue a different life path. After many years away from her family, with no real way to communicate with them, Kunsang would meet her future husband in India - an American volunteer teaching - and she would eventually go with him back to the United States. Kunsang goes into detail on her troubles acclimating to American culture and the hardships of raising their two young daughters without being surrounded by Tibetan culture. The memoir ends with Kunsang getting her citizenship in American and being able to travel back to Tibet to visit and introduce her husband and daughters to her family, at last.
    The birth of Kunsang Dolma’s, like many Tibetans, has no specific day or time. It is framed only by the year – 1980 – to a family living in the Amdo region of Tibet. The lack of calendars or clocks in her parents home speaks to the intense poverty in which she was born into, joining her family as the youngest of eight children. Her village had no electricity or plumbing and transportation was limited to foot or horseback when she was born, and the survival of the villagers was heavily reliant on farming the land and keeping livestock. Kunsang’s memoir, A Hundred Thousand White Stones, scales the span of her life lived thus far: from a child growing up in this village, to one eventually leaving it – the memoir ends with her being brought back once more.
    At the time of Kunsang Dolma’s birth, Tibet had been occupied by China for just over thirty years. Her memoir paints the picture of what it must have been like to be a Tibetan living during that time. The occupation was devastating for Kunsang’s village, and many others throughout Tibet, as many of the Tibetan people were forced to do labor for the Chinese Army while living in poor conditions with very little to eat. During the early years of the occupation, Kunsang’s mother worked in the kitchen of her village and out in the fields. Her father was from another village and older members of both his and her mother’s families arranged their marriage when they were both fifteen years old. Kunsang speaks to the view that many American’s have on arranged marriages, having now lived within America for many years, and notes that it’s a cultural practice that is mostly misunderstood. Although she later admits that an arranged marriage was not right for her, she appreciates the custom as a part of Tibetan tradition.
    Throughout Kunsang’s novel, she speaks to a number of Buddhist elements that have had major effects on her family and on herself. In the beginning, she tells readers that her father was cursed by the wrongdoings of his older brother and that this curse made her mother infertile and caused a number of misfortunes for her father. After thirteen years of marriage, and no children, her father’s sister – who already had two children – gave her third to Kunsang’s parents to adopt as their son. They named the boy Yula and credit him for breaking the curse and turning their luck around; shortly after adopting Yula, Kunsang’s mother would have five more boys, including twins, and two girls of her own. When considering how the family would be raised, and through Kunsang’s own personal anecdote on the elements of Tibet that she misses most, this family was one that was content with what they had, and to have each other.
    Kunsang Dolma grew up outdoors, as many Tibetan children do, and began to work at a young age. Education was not something that was continued in a long-term way for her, and she eventually dropped out to continue helping her family on the farm. For Kunsang’s mother, and her other siblings, life consisted of a never-ending struggle to make sure that there was enough food and provisions for their family. Her father, who was an alcoholic by the time that she was born, often made it hard for his family by being abusive. The way in the Dolma family dealt with her father’s drinking was how she herself would deal with many things to come: the Tibetan people take care of each other, especially members of their family.
    When Kunsang was fifteen years old, her parents began to consider potential candidates for her arranged marriage. At the same time, a horrific event would occur in her life that would change it irreversibly. One night when coming home from prayer at a local temple, an older boy from Kunsang’s village raped her and this assault would end up in her being pregnant out of wedlock. Ashamed by her attack, and not able to tell her family what had truly happened, they assumed that she was having pre-marital sex. Her mother, after having heard rumors in the village, decided to confront her and take her to get an abortion. During the time it took for them to borrow the money, and for the doctor to be available, Kunsang’s father and brothers found out and beat her viciously for embarrassing the family. Her abortion took place months into her pregnancy, and the entire experience – forced onto a young girl who had no resources or systems for support – made her decide to make the journey to the monastery in order to be come a nun. In her writing you can see that these experiences are still extremely painful for her; the experience remains throughout the book, and readers can’t help feeling as though there is still healing to be done.
    Kunsang’s decision to become a Buddhist nun was one that she knew her family would not easily accept. Children in Tibet were needed to care for their parents and to continue to work on the family farm; becoming a nun would mean leaving behind those responsibilities while still having your family be responsible for feeding you and providing other necessary provisions. Even with these obstacles, and the required parental permission to become a nun because of her age, Kunsang knew that she would not be able to stay in the village and take a husband. Even when met with opposition to her becoming a nun by the lama at the monastery, she still persisted and eventually was granted the ability to begin the journey to becoming a nun.
    A Hundred Thousand White Stones is not the memoir of a Buddhist nun though. It would take some time before Kunsang Dolma would give up her robes, but her devotion to the Buddhism and the Dalai Lama would be principle reasons for her leaving Tibet. At the time that Kunsang was working on becoming a nun, many Tibetan people were hoping to leave Tibet and live in India in order to escape Chinese rule. Leaving Tibet was also the only way that Tibetans could hear the Dalai Lama speak since he had been exiled from Tibet for decades at that point. To make the journey into India was extremely difficult and as Kunsang recounts the months of travel (all done by foot in freezing temperatures over mountains), it seems that at any moment it could of gone from escape to suicide mission. It’s hard to be satisfied with what Kunsang offers in her retelling of this long trip into India, with only a few chapters of the memoir dedicated to it. Getting passports and visas later on in her memoir take up much more time and pages (and was surely a frustrating and painful experience), it makes the reader want to know more about the very first treacherous journey she made to be free.
    The rest of Kunsang Dolma’s memoir speaks harshly to the price of exile. Even when making it onto foreign land, she is constantly threatened by the possibility that she could be sent back into the hands of the Chinese government. When she finally makes it into India, and begins to attend the Tibetan Transit School, it’s as if she is finally given a chance to be someone of her age. She attends school and begins to learn other languages. She continues on in her pursuit to become a Buddhist nun, but she gives that up after one of her classmates makes an inappropriate sexual advance towards her. It is unclear in her writing why this experience didn’t force her further into the Buddhist religion, as it had after she was raped in her village, but it was enough for her to abandon her nun’s robes and begin a new life in India.
    Adjusting to her new life, without being able to contact her family, was a chaotic transition into adulthood. Kunsang picked up work as a seamstress and created as much of a Tibetan network of friends as possible consisting of those who were able to escape. Her memoir is the hard actualization for many of those who leave their families in the prospect of creating a life better than the one they had; many of them struggle to make ends meet and feel isolated in the new culture of India. Even during these hardships, the Tibetan community in exile remained supportive and protective of each other. When Kunsang met an American student teaching abroad, many of her friends protested them hanging out. Going against her friend’s wishes, she acted on the feeling that she new this person would be meaningful in her life – and she wasn’t wrong. Evan, a college student studying in Colorado, would eventually become her husband and help in the painfully drawn out process of Kunsang becoming an American citizen.
    The trials that Kunsang and Evan faced in order to get a Visa allowing her to leave the country is reminiscent of Milarepa’s labor to build, tear down, and rebuild a tower for his master. The process, ripe with corruption, would take them months and require an enormous sacrifice from the both of them. When Kunsang makes the jump in her writing to Evan coming to India (missing his college semester) in order to help in the process of getting to America, it seems that his actions speak to the magnitude in which their relationship must of grown in the short period of time that they new each other. Being met with constant refusals and obstacles, the tribulations of an individual living in exile become all the more obvious. In order for Kunsang to do many of the things that other’s might take for granted requires much more and with no guarantee of anything coming to fruition. When she is finally granted to the visa to go to America, she is faced with an even more painful realization – being a Tibetan living in a culture even further from home.
    The struggles of modern Tibetan people living in America are still as difficult as they were when the Chinese occupied Tibet in 1949. Kunsang struggled to find work, she struggled to find people that she could connect with and she struggled in realizing that she might never get the opportunity to see her family again. Throughout the end of her memoir, these issues never fully dissipate – and the reader is left thinking that for many exiled individuals, they never really do. As Kunsang and Evan begin to build their life together, and have two little girls, Kunsang is constantly reminded of the fact that she is not able to share this with her family. This speaks to her depression of being so far removed and to the conflict of culture that is created between her and everyone around her. When she finally obtains her American citizenship and is granted a visa to return to Tibet and see her family, it is of no surprise that she considers staying in Tibet. She ultimately makes the decision to come back to the United States for her daughters, but it is not a choice made easily. The responsibilities of her culture – such as caring for your parents as they age – are things that she will not be able to fulfill in the way she hopes.
    A Hundred Thousand White Stones isn’t a history of the conflict of Tibet or the life of a Buddhist nun by any means – it is the life writing of a Tibetan who has suffered the pains and joys of a life outside of a Chinese occupied Tibet. Through Kunsang Dolma’s memoir, readers are able to see the plight of contemporary Tibetan exiles – your choices are limited to living in a place where your culture is being forcibly removed and changed, or leaving behind your family in the hopes of keeping at least some of your culture alive within the environment of another.

    (view changes)
    6:47 pm
  2. page A Hundred Thousand White Stones edited ABSTRACT ... and leading all the way through to her
    ABSTRACT
    ...
    and leading all the way through to her
    (view changes)
    3:49 pm

Saturday, December 16

  1. page My Journey to Freedom by Tsering Keyzom Summary edited Abstract My Journey to Freedom is the autobiography of Tsering Keyzom. Her story, recounted throu…
    Abstract
    My Journey to Freedom is the autobiography of Tsering Keyzom. Her story, recounted through conversation sessions with Dr. Sanford S. Zevon at a local community college, begins in Amdo, a nomadic village in Tibet where she lives with her family, and ends in Westchester, New York by way of Kathmandu, New Dehli and Dharamsala. The language is simple and unassuming, the subject a heartrending and profoundly inspirational journey from the oppression of Chinese occupied Tibet toward the possibility of a traditional Tibetan education and the liberty to practice her Buddhist religion. Between text and photographs, My Journey to Freedom plunges you into the mentality of a young Tibetan girl, and, through a story of physical toil, separation and adjustment to a new country and culture, brings to light the reality of an occupied Tibet, and the hardships families must endure to preserve their religion and way of life.
    Summary
    My Journey to Freedom opens with a quote from Buddha: “No one saves us but ourselves. No one can and no one may. We ourselves must walk the path.” On the facing page is a portrait of the 14th Dalai Lama. Thus, the opening two pages frame the following account, at first glance more a refugee’s story than a story of a pilgrim, in the distinct framework of the Tibetan Buddhist tradition. In Chapter One, Tsering introduces us to the Chinese-Tibetan conflict, again placing the focus on the Chinese government’s intrusion into religious life in Tibet. “Because China’s Communist ideology regards Tibetan culture with disgust,” writes Tsering “it is doing everything in its power to eradicate it. Though the Chinese make strong efforts to hide their evils from the world, they have destroyed thousands of Tibetan monasteries and nunneries, burned religious scripts and imprisoned, tortured, and even killed religious leaders and dissidents.” It is against this background that Tsering frames her family’s decision to attempt to smuggle her out of Tibet at age 12 along with another young girl from their village.
    Tsering grew up in a village of only 70 families in the county of Amdo, a region in the north east of Tibet.She describes her life there, leading a nomadic existence throughout most of the year, changing the location of the tent she shared with her parents and four siblings whenever the family’s yak herd needed fresh pasture, and moving into a small permanent house near her grandmother in the village during the winter. Her parents always had high hopes for their children’s education, though it seems to be implied that they never received any themselves:they sent their oldest son away to a Chinese school which, though certainly not ideal, was the best kind of education available in that region. When Tsering was eight, her parents attempted to send her to a Tibetan school in Lhasa; however, she soon became distraught at the idea of separation from her family and was sent home. Thus, when she was 12, her parents informed her of the plan they had formulated to sneak her out of Tibet to Dharamsala, India, where the exiled Dalai Lama had set up a school for Tibetan children in a Tibetan refugee camp, where they could be educated in Tibetan culture and the Buddhist religion
    Keyzom was informed that she would be undertaking the journey along with Rinchen, another young girl from her village who was to be sent to India. The plan involved numerous family members of both girls: Tsering’s Uncle Tashi, who lived in Lhasa, was recruited to find a driver willing to take the girls to Dham, a border town on the Tibet-Nepalese frontier. From there, the girls would be handed off to Rinchen’s cousins who would in turn find them help to cross the border to meet Rinchen’s half-brother, Labsalnd Choepa, who lived in Dehli, India. Unsurprisingly, the plan did not go off without a hitch. They made their way by jeep to Lhasa by way of Ngawa, where they spent the majority of their time gathering documentation to be able to continue their journey to Dham. They underwent increasingly careful scrutiny at the various Chinese checkpoints; aware of the outgoing stream of pilgrims and refugees, officials were wary of allowing people near the border. Finally, at the crossing point into Nepal, they were refused entry and their documents confiscated. The girls were then hidden from the police by Rinchen’s cousin in a carpet storage facility without windows, electricity or running water for 30 days, suffering from malnourishment. Finally, after family members’ repeated attempts to regain the girls’ documentation failed, arrangements were made to hire smugglers to take them across the border illegally.
    The girls were handed over to two young Nepalese boys to escort them across the Himalayas to Nepal. Traveling only by night, the girls followed the boys for some days, until they were handed off to another guide. Because of the language barrier, the girls were not able to communicate with their guides and had to blindly trust that they were escorting them in the right direction, and would not abandon them. They continued their journey, traveling in the dark, plagued by insects, leeches, and hiding from any other people they saw. Finally, they reached a place where they could see the lights of a Nepalese border town, and after crossing a river, met a woman who brought them to her house where she hid them in the overheated attic, safe from any potential raids by Nepalese police. They spent four days there before being disguised in Nepalese clothing and taken by two men on motorcycles to another house, a day’s drive away, where Rinchen’s brother picked them up.
    Rinchen’s brother took them first to Kathmandu, to visit a Buddhist shrine, and to a Tibetan refugee office to fill out documents to permit them to travel to India. Their travels to India were delayed by public turmoil caused by the massacre of the Nepalese royal family. However, after several months they managed to reach New Delhi, and from there drive to Dharamsala, the home-in-exile of the Dalai Lama. In Dharamsala, both Rinchen and Tsering were enrolled in the Upper Tibetan Children’s Village School, run by the sister of the Dalai Lama, where they studied for five years. For three years, Tsering heard nothing from her family, until in 2005 her father came to meet her in Delhi and informed her that he had found work in the United States, and was making plans to move the entire family to New York. After an arduous process to obtain documents, in 2007 the family departed for the United States, where they settled into a new home in Eastchester. Once in New York, despite the language barrier, Tsering was able to complete high school while working on the side at a Tibetan restaurant, and continue on to community college, fulfilling all of her parent’s dreams of continuing her education.
    Commentary
    My Journey to Freedom is no doubt an inspirational tale, and fortunately one with a happy ending. Tsering recounts events so matter-of-factly, and, it must be said, with the self-admitted naiveté of a 12-year-old girl, that it is easy to forget the backdrop of immense danger of both discovery by the authorities and potential exploitation by the strangers to whom the girls entrusted their lives throughout the journey. Looking back at the story, it’s amazing that no terrible twist of events occurred, and the girls made it relatively unscathed over numerous borders to their destination of Dharamsala; no less amazing is the great optimism and gratitude with which Tsering confronts her new life in the United States. During her time in high school, despite being faced with the challenges of an immense cultural and linguistic shift, the only regret Tsering mentions is not being able to attend the prom, as she did not make any friends in her senior class. It is important to note, however, that this tale might be self censored by Tsering, considering the story told is through the lens of a man she did not know very well, thus more personal or traumatic aspect of the journey could very well have been left out.
    It is unclear how much editing power or input the co-author, Sanford S. Zevon, had in Tsering’s story. In his forward, Zevon describes how he joined the Conversation Partners program at Westchester Community College, a program intended to help non-native English speaking students improve their language skills. It was within this context that Zevon met Tsering, and was told her story: “After a few weeks of listening in awe to details of her escape from Tibet” he writes, “…I suggested that she write down what she had told me as a means of helping her with her English writing. Reading her account of the extraordinary events she went through prompted me to ask her if she would be interested in writing a book, and obviously the answer was yes.” This suggests that these are, actually, Tsering’s own words. However, the attribution on the book cover makes this unclear. “One Girl’s Survival Story” it reads, “by Tsering Keyzom as told to Sanford S. Zevon.” The murky authorship, though typical of many Tibetan biographies, is an interesting lens through which to examine the way the story is presented. The book is written in first person, and is printed in a childish font, which though perhaps meant to invoke Tsering’s youth during these events, seems to belittle the contents of the story and be unfitting for the words of such an accomplished and inspirational woman. A positive note is added to the book’s presentation, on the other hand, by the pictures woven throughout the text of Tsering’s family in Amdo; she and Rinchen at the Upper Tibetan Village School; and her family reunited in the United States. This brings the story to life, putting a face to the narration. The final photograph, a graduation portrait of Tsering from Westchester Community College, is an uplifting final glimpse of the author.All in all, My Journey to Freedom is very much a worthy and inspirational read, combining the harsh realities of the Chinese occupation and oppression of Buddhism in Tibet, with the unfailing optimism and heart-warming success of Tsering Keyzom.
    Sofia Riva
    Sources:
    Keyzom, Tsering, and Sanford S. Zevon. My journey to freedom: one girls survival story. Publisher not identified, 2016.

    (view changes)
    8:04 am

Thursday, December 7

  1. page A Hundred Thousand White Stones edited ABSTRACT A Hundred Thousand White Stones is the memoir of a Tibetan woman, Kunsang Dolma, startin…
    ABSTRACT
    A Hundred Thousand White Stones is the memoir of a Tibetan woman, Kunsang Dolma, starting at her birth and leading all the way through to her eventual relocation to the United States. Kunsang, born in 1980 in a remote village of Tibet's Amdo Region, was the youngest of eight children. While the family sustained themselves on farming the land and livestock, Kunsang grew-up in impoverished conditions and only received a small amount of education. A chance encounter to see the Panchen Lama when she was eight years old sparked her devotion to Buddhism. As a teenager, a tragic encounter with a young man from her village would lead her towards the monastery in the hopes of becoming a nun. Kunsang's desire to get out of China-occupied Tibet, coupled with her want to see the Dalai Lama speak in person, lead her to take the hazardous journey from Tibet to Nepal, and eventually on to India (a journey that was fatal for many). In India, Kunsang attended the Tibetan Transit School where she began to get a more formal education and started to learn other languages, such as English and Hindu. It was at this school that another unfortunately encounter would lead her to give up her nun's robes and pursue a different life path. After many years away from her family, with no real way to communicate with them, Kunsang would meet her future husband in India - an American volunteer teaching - and she would eventually go with him back to the United States. Kunsang goes into detail on her troubles acclimating to American culture and the hardships of raising their two young daughters without being surrounded by Tibetan culture. The memoir ends with Kunsang getting her citizenship in American and being able to travel back to Tibet to visit and introduce her husband and daughters to her family, at last.

    (view changes)
    10:34 am
  2. 7:18 am

Thursday, November 30

  1. 5:04 pm
  2. 1:16 pm

More