Qing fei de yi chinese characters
Qing magistrates arrived with little to no experience with the Fan code.
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Mongol names and terms are transcribed according to the form given in Atwood 2004. The accompanying glossary contains Wylie transcriptions of these Tibetan words and names, as well as Chinese characters. In this article Tibetan words and names are transcribed according to the conventions of the Tibetan and Himalayan Library Simplified Phonetic Transcription of Standard Tibetan (2003). The remaining mistakes are entirely my own. The acute questions I received at these events greatly improved the final paper. Aspects of this paper were presented at the Legalizing Space in China Conference (Lyon, May 2015), a session of the “séminaire Histoire du droit chinois” (EHESS, Paris, May 2015), and the Columbia Modern China Seminar (September 2015). I would also like to thank Fabienne Jagou and Gray Tuttle for their comments on previous versions of the paper, as well as the anonymous reviewers at EOEO. The original draft of this article was written at that time and benefitted enormously from conversations with Professor Bourgon and his colleagues. I would like to thank Jérôme Bourgon for inviting me to spend a month at the Institut d’Asie Orientale at ENS Lyon in the spring of 2015. Ces nouvelles traditions de « pratiques judiciaires » (jurispractices) modifièrent profondément les structures politiques et religieuses de la société locale et aboutirent à des restrictions légales et à une réglementation des activités religieuses.
#Qing fei de yi chinese characters code
Cet ensemble de litiges ne donna pas seulement naissance à un code « tibétain » dérivé des lois mongoles et d’autres pratiques indigènes, mais produisit un vaste corpus de décisions et d’accords, rédigé tant en tibétain qu’en chinois, qui structura en profondeur la société indigène de l’Amdo. Tout d’abord réticents à être impliqués dans ces poursuites judiciaires, les fonctionnaires des Qing se trouvèrent bientôt attirés dans une grande variété d’affaires allant des disputes sur les ressources naturelles entre laïcs tibétains à des affrontements de large échelle entre monastères sur des problèmes tels que la désignation des abbés, les pèlerinage, et les droits sur des biens tant animés qu’inanimés, appartenant aux domaines de lamas réincarnés. L’arrivée de magistrats des Qing en Amdo à la fin du xviii e siècle offrit de nouvelles occasions aux justiciables tibétains de régler leurs litiges. Exploitant des archives jusqu’ici inaccessibles en Tibétain et en Mandchou du Qinghai et du Gansu, cet article examine les influences du gouvernement des Qing sur le développement de la culture juridique de l’Amdo.
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Les historiens du Tibet ont largement ignoré les conséquences du contexte colonial sur le développement de la société tibétaine sous les Qing. These new traditions of “jurispractice” fundamentally re-shaped the political and religious structures of local society and resulted in legal restrictions and regulations of religious activities. This litigation not only resulted in the creation of a new “Tibetan” code derived from Mongol law and other indigenous practices, but also generated a large body of decisions and compacts, composed in both Tibetan and Chinese, that profoundly shaped the organization of indigenous society in Amdo. Although reluctant to get involved in lawsuits, Qing officials soon found themselves dragged into a variety of matters ranging from natural resource disputes among Tibetan laypeople to large scale feuding between monasteries over issues such as the appointment of abbots, pilgrimage, and rights over property-both animate and inanimate, belonging to the estates of reincarnate lamas. Using previously inaccessible Chinese, Tibetan, and Manchu-language archives from Qinghai and Gansu, this essay examines the ramifications of Qing rule on the development of legal culture in the Amdo region. In the late 18th century, the arrival of Qing magistrates in Amdo presented new opportunities for Tibetan litigants to resolve conflicts. Historians of Tibet have largely ignored the influence of the Qing colonial context on the development of Tibetan society.