What both the believers and the critics often miss is that religion is often far more a matter of identity than it is a matter of beliefs and practices. The phrase “I am a Muslim,” “I am a Christian,” “I am a Jew” and the like is, often, not so much a description of what a person believes or what rituals he or she follows, as a simple statement of identity, of how the speaker views her or his place in the world.
KeywordsSoft Power Chinese Authority Cultural Autonomy Tibetan People Tibetan Community
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- 2.See Benn’s “The Lotus Sutra,” 2009.Google Scholar
- 13.See Lopez’s Prisoners of Shangri-La, 1998.Google Scholar
- 18.See also Moynihan’s “Lobsang Sangay: ‘Chinese National?’ 2014Google Scholar
- Elliot Sperling’s “Self Delusion,” 2014; Sperling, 2014Google Scholar
- and Christophe Besuchet’s “Lobsang Sangay’s Wrong Churchill Quote,” 2011, which casts Sangay as a turncoat. Besuchet takes issue with Sangay’s association of himself with other historically significant liberation movement leaders in Sangay’s opening policy speech (announcing his Mddle Way Approach) upon becoming Prime Minister:Google Scholar
- 22.Regarding the motives behind Tibetan plans for self-modernization, see Whalen-Bridge’s “Multiple Modernities and the Tibetan Diaspora,” 2011.Google Scholar
- 27.The Dalai Lama has used the word genocide several times; for example, see Sengupta’s “Curbs on Protest in Tibet Lashed by Dalai Lama,” 2008.Google Scholar
- 33.See Kazmin’s “An Exclusive Interview with the Dalai Lama,” 2013.Google Scholar
- 36.Newland is a good guide in this area. See Newland’s Introduction to Emptiness, 2008:Google Scholar