By Melissa R. Kerin
Sixteenth-century wall work in a Buddhist temple within the Tibetan cultural quarter of northwest India are the focal point of this cutting edge and richly illustrated examine. at first formed through one set of non secular ideals, the work have seeing that been reinterpreted and retraced via a later Buddhist neighborhood, subsumed inside its spiritual framework and communal reminiscence. Melissa Kerin lines the devotional, political, and creative histories that experience encouraged the work' creation and reception over the centuries in their use. Her interdisciplinary process combines paintings ancient equipment with inscriptional translation, ethnographic documentation, and theoretical inquiry to appreciate non secular pictures in context.
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Additional info for Art and Devotion at a Buddhist Temple in the Indian Himalaya
If so, this would have included Nako, which would suggest that it was a tributary of the Guge kingdom in West Tibet. Thus, although Nako, and more broadly Kinnaur, may have been officially subsumed within the Guge kingdom, it is likely that it was not directly governed by Guge. Moreover, the boundaries of various regions, not just Kinnaur, and the alliances among the feudatories in the western Himalaya likely blurred and shifted over time, preventing any conclusive 20 ∙ Art and Devotion at a Buddhist Temple in the Indian Himalaya insights about Nako or Kinnaur’s precise relationship with the West Tibetan kingdom.
The compound and one cave temple located on the hill north of the village. Five of these seven temples display clear Dge lugs (Gelug) iconography. The style of several of these temples can be dated to the sixteenth century and are directly related to the West Tibetan painting idiom of that time. As two of these temples pertain to the stylistic vocabulary used at the Gyapagpa Temple, they will be discussed in greater detail in chapter 4. Continuing up the road from Tabo one will find the village of Dankar (fig.
Tibetan Buddhism dominates but coexists with the worship of local mountain deities, such as Purgyal in Nako. 25 Placing Nako within the larger context of the Spiti valley and Ngari, it is evident that this village was part of a thriving system of Buddhist sites from various sects over hundreds of years (fig. 1). Given the modern-day political boundaries and tensions, it was not possible for me to investigate temples freely on the Tibet side of the border. I did, however, travel via foot and jeep along paths connecting many of these villages in Kinnaur, Lahaul, Spiti, Zangskar, and Ladakh.