A Drop of Water Can Pierce Through Stone: Geography and Sacred Space in Contemporary Yushu
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This paper uses an ethnographic approach to understand the place of sacred geography in contemporary Tibetan Buddhist practice. Utilizing a theoretical model suggested by a monastic leader from Yushu Tibetan Autonomous Prefecture, this paper posits sacred space as agential. This agency manifests as the ability to accumulate imprints of sacrality, similarly to how sentient beings accumulate karmic imprints throughout their lives. This paper analyzes two examples of sacred sites in contemporary Yushu, a rural, nomadic, high altitude area of Qinghai Province, and looks at religious labor performed upon these sites - circumambulation, death rituals, murals, inscriptions and offerings. The religious activities that occur in geographic spaces outside the monastery are not exclusive to religious elites, but are also performed by lay communities. This lay population are themselves highly diverse in terms of age, gender, class, literacy and religious training. Within the field of Buddhist Studies, there is a lacuna of data on these lay communities, despite the reality that they make up the majority of contemporary Buddhist practitioners. This paper focuses on both monastic and non-monastic practitioners to highlight the porous nature of the lay / monastic divide and to highlight the importance of the average practitioner. By conceiving of sacred spaces as partially sentient, the theoretical model of sacred space outlined in this paper gives agency to both geographic spaces, as well as the populations who perform religious labor upon the sites. In contemporary Tibetan Buddhism, the ordinary practitioner and the land itself play pivotal roles in propagating and revivifying the sacrality of sacred geography.
Abstract
This paper uses an ethnographic approach to understand the place of sacred geography in contemporary Tibetan Buddhist practice. Utilizing a theoretical model suggested by a monastic leader from Yushu Tibetan Autonomous Prefecture, this paper posits sacred space as agential. This agency manifests as the ability to accumulate imprints of sacrality, similarly to how sentient beings accumulate karmic imprints throughout their lives. This paper analyzes two examples of sacred sites in contemporary Yushu, a rural, nomadic, high altitude area of Qinghai Province, and looks at religious labor performed upon these sites - circumambulation, death rituals, murals, inscriptions and offerings. The religious activities that occur in geographic spaces outside the monastery are not exclusive to religious elites, but are also performed by lay communities. This lay population are themselves highly diverse in terms of age, gender, class, literacy and religious training. Within the field of Buddhist Studies, there is a lacuna of data on these lay communities, despite the reality that they make up the majority of contemporary Buddhist practitioners. This paper focuses on both monastic and non-monastic practitioners to highlight the porous nature of the lay / monastic divide and to highlight the importance of the average practitioner. By conceiving of sacred spaces as partially sentient, the theoretical model of sacred space outlined in this paper gives agency to both geographic spaces, as well as the populations who perform religious labor upon the sites. In contemporary Tibetan Buddhism, the ordinary practitioner and the land itself play pivotal roles in propagating and revivifying the sacrality of sacred geography.
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