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Eocene igneous rocks along the Gangdese belt in southern Tibetan Plateau are important for understanding the India–Eurasia collision and Tibetan Plateau uplift. These magmatic rocks are widely considered to be related to roll-back or break-off of the Neotethyan slab during northward subduction. However, Eocene rhyolites in the northwestern Gangdese belt (SW Qiangtang margin) do not fit either the rollback or breakoff models. This paper investigates these Early Eocene lavas and compares them with contemporaneous igneous rocks along the Gangdese belt via detailed field observations, petrology, zircon geochronology, zircon Lu–Hf isotopes and whole-rock geochemistry. These felsic lavas form large outcrops in western Tibet and have two zircon U–Pb ages of 54.71 ± 0.14 Ma and 54.74 ± 0.27 Ma. They have high SiO2 and alkali contents, FeO*/MgO, and Ga/Al ratios as well as strongly negative Eu anomalies and slightly positive zircon εHf(t) values (+2.5 to +4.4). Both Ti-in-zircon and Zr saturation thermometers confirm high magmatic temperatures (~900°C). They are ferroan, A-type rhyolites. Furthermore, the distinctive low εHf(t) values imply that these rhyolites are likely partial melting products of the southwestern Qiangtang Terrane. The lithosphere in this region undergone long-term shortening and thickening since 80–95 Ma. Pre-thickened lithosphere may be a prerequisite for the Early Eocene delamination, and the simultaneous inducement is a far-field tectonic effect from the India–Eurasia collision. We suggest that: (1) India collided with Eurasia before 55 Ma and triggered delamination to form the Shiquanhe A-type rhyolites on the southwestern Qiangtang margin thereafter; and (2) tectonic stresses related to India–Eurasia collision during the Eocene were transmitted efficiently over large distances. [ABSTRACT FROM AUTHOR]

The rationale behind this paper is to stimulate reflection, open a debate and provide its readers with some much overlooked perspectives, perceptions and approaches from China, India and the Tibetan émigrés in India as regards the Tibet issue. These are formulated on the basis of author's interviews and enquiries with the representatives of the Dalai Lama's Tibetan Government in Exile, the leaders of Tibetan Youth Congress, the representatives of Students for a Free Tibet, as well as the Tibetan émigré in India and ordinary Indians. Besides, the paper also throws light on major differences and contradiction between India and China over Tibet issue; the future course of the Tibetan movement; and explores the possibilities of establishing a mechanism between India and China on Tibet. [ABSTRACT FROM AUTHOR]

The recent debates within and beyond Marxism around empire and imperialism focus on deterritorialization, but fail to see non-Western states as anything other than collaborators or victims. Highlighting the importance of center-periphery relations within the territorially bounded political space of the nation-state, this paper puts forward a new concept of the Postcolonial Informal Empire (PIE) to characterize the emerging powers of China and India. The greatest paradox of PIEs is that a postcolonial impulse—to critically appropriate Western ideas and technologies such as sovereignty, nationalism, and the free market to build the multinational state and combine it with an affirmation of stories of historical greatness and long existing, pre-Westernized, civilizational-national cultures—enables the political entities to consolidate and discipline their borderlands and reduce diverse inhabiting peoples to culturally different but politically subservient subjects. It is predominantly a nationalist politics, and not economic calculability or financial interests, that shapes PIEs’ center-borderlands relations. [ABSTRACT FROM PUBLISHER]

In recent years what has been witnessed is that Indians have been encouraged to study contemporary China not only due to the cultural richness of that civilization, but also because of China's already significant influence on world events. In fact, with the incorporation of Tibet into the People's Republic of China (PRC) in 1950 and the Government of India's oft-repeated official acknowledgement of Tibet as an autonomous region of China, the PRC ceased to be a ‘distant neighbour’ and became as proximate to India as the states of the Indian subcontinent itself. Obviously, for Indian scholars whose prime focus is South Asia, there is an imperative to study China as well. Tibet, which has been one of the key areas of China studies, needs to be researched comprehensively so as to gauge the extent of its influence on China studies in India in general and India-China relations in particular. It is in this context that this paper seeks to examine how academics, journalists, policy makers, politicians and China studies experts in India have viewed Tibet so far as its influence on India-China relations in the broader context is concerned. It also highlights the viewpoints of Chinese scholars on such issue, besides examining whether Tibet would continue to be an important factor impacting China Studies in India. [ABSTRACT FROM AUTHOR]

This paper goes into go the reasons why ‘Tibet studies’ are an important contemporary field of research, the topics which need urgent attention, and the state of Tibet studies in India. An interesting aspect of Tibet studies is the diversity of the fields to be researched. It covers topics as disparate as geography, environmental sciences, climatology, geology, archeology, paleontology, biology, religion, sociology, and, of course, strategic studies and historical research. [ABSTRACT FROM AUTHOR]

The Eastern Karakoram is a remote and under studied region of Ladakh in the northwestern Himalaya. The geology of the area provides insight into the evolution of the south Asian margin since the Paleozoic and is dominated structurally by the Karakoram fault, an ∼800 km long dextral strike-slip fault that bounds western Tibet. In this paper, a 1:250,000 geological map is presented based upon fieldwork and interpretation of satellite imagery. An overview of the geology of the Eastern Karakoram is also presented and includes a discussion of the architecture and kinematics of the central segment of the Karakoram fault. The construction of the map has aided our understanding of the initiation and evolution of the Karakoram fault and of the geology of the south Asian margin in this region. [ABSTRACT FROM AUTHOR]

The paper addresses the Tibetan political refugees residing in India and the attempts at preserving identity and culture as diaspora. For over forty years, Tibetans have resided in India as refugees from what they call cultural genocide at the hands of the Chinese. Most significantly the Dalai Lama, the supreme political and religious leader of Tibet, also resides in India. The author discusses what he terms the "crisis of the Tibetan education" in exile and provides some important questions for discussion.

For more than 20 years, Western science education has been incorporated into Tibetan Buddhist monastics' training. In this time, there have been a number of fruitful collaborations between Buddhist monastics and neuroscientists, neurologists, and psychologists. These collaborations are unsurprising given the emphasis on phenomenological exploration of first-person conscious experience in Buddhist contemplative practice and the focus on the mind and consciousness in Buddhist theory. As such, Tibetan monastics may have underappreciated intuitions on the intersection of science, medicine, and ethics. Yet despite their overlapping interests, Buddhist perspectives are largely absent in contemporary neuroethical analysis, apart from conceptual arguments for their relevance. This article attempts to fill this gap by presenting the results of eleven semi-structured interviews with Tibetan Buddhist monastics in India on three issues in neuroethics: identity and authenticity, enhancement, and disorders of consciousness. The results of this empirical study reinforce the conclusions of theoretical work on Buddhism and neuroethics while also identifying future areas of inquiry, including the importance of community, the challenges in acting from compassion, and the value of self-directed mental cultivation. [ABSTRACT FROM AUTHOR]

Examines the status of Tibetans in India in 2000. Information on the social conditions of the exiles from Tibet in India; Comparison between the self-sufficiency of Tibetans and Palestinians; Key to the success of Tibetans-in-exile. INSET: Escape to freedom.

The article examines the relationship between exiled Tibetans and Indians. The source comes from documents by refugees and Tibetan and Indian officials. The research is also based primarily on interviews with Tibetans in exile in various northern Indian towns, cities and settlements, as well as public discourse and the media. Topics include citizenship, national and cultural boundaries, and Tibetan Buddhist philosophy in regard to the Tibetans' attitudes towards suffering and other social problems.

Chinese nationalism primarily represents Han nationalism and ignores ethnic minority sub-nationalisms and identities in the larger cause of the state's unity and integrity. The Chinese state calls for submerging of all minority identities within the predominant Han identity, for promoting national cohesion and nationalism, effectively precluding the possibility of the assertion of Tibetan nationalism and autonomy. Because of the suppression of Tibetans in China, a large number of them have fled and settled in India and elsewhere. The Tibetan movement for safeguarding their identity, culture and political space has grievously suffered as a result of Chinese nationalism and China's Tibet policy. The fate of Tibetan nationalism is, to a large extent, tied to the dynamics of the Sino-Indian relations and the course of the internal Tibetan politics and that of its relationship with the community in exile in the post-Dalai Lama era. [ABSTRACT FROM AUTHOR]

This article, by going through the literature in political science and anthropology, argues that historical outcomes, rhetoric legitimation of the nation-state project, and the post-September 11, 2001, war on terrorism have fueled the discussion whereby both regions--Kashmir and Tibet have something in common. It focuses on issues of collective rights, national identity, and state sovereignty in these two conflicts to ask what political solution exists for Tibetans or citizens Kashmir in today's changing world. Both of these post-WWII conflicts have been framed and defined by the two core states involved, India and China. Analytically, this article draws on anthropological and political work on the state to suggest possible non-violent, community-oriented solutions to these conflicts.

Considers the historical relationship between football and India and the way in which football arrived in Tibet, China. Sport in Tibet before the British introduction of football; Aims of the British promotion of the game in the country; Indigenous responses to the British promotion; Outcome of the failure of the Tibetans to become a sporting nation.