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Do Clothes Make the Man?: Sartorial Rhetoric in the Writings of Thirteenth- to Seventeenth-Century Drukpa Kagyu Masters
Do Clothes Make the Man?: Sartorial Rhetoric in the Writings of Thirteenth- to Seventeenth-Century Drukpa Kagyu Masters
상세정보
- 자료유형
- 학위논문 서양
- 최종처리일시
- 20250211151045
- ISBN
- 9798382757780
- DDC
- 200
- 저자명
- Levy, Rachel Q.
- 서명/저자
- Do Clothes Make the Man?: Sartorial Rhetoric in the Writings of Thirteenth- to Seventeenth-Century Drukpa Kagyu Masters
- 발행사항
- [Sl] : Northwestern University, 2024
- 발행사항
- Ann Arbor : ProQuest Dissertations & Theses, 2024
- 형태사항
- 207 p
- 주기사항
- Source: Dissertations Abstracts International, Volume: 85-11, Section: A.
- 주기사항
- Advisor: Jacoby, Sarah.
- 학위논문주기
- Thesis (Ph.D.)--Northwestern University, 2024.
- 초록/해제
- 요약There is a common idiom "Do clothes make the man?" which speaks to the inextricability of clothing and identity. This dissertation moves beyond dress as a signifier to consider Tibetan Buddhist perspectives on clothing's agentic capacity. This dissertation focuses on sartorial content in the auto/biographies and retreat manuals written by and about Drukpa Kagyu master between the thirteenth and seventeenth centuries.In chapter 1 I examine clothing's role in meditative retreat through the lens of thirteenth-century master Yanggonpa Gyaltsen Pal's biographies and collected writings on retreat practice. His explicit teachings on clothing and retreat are grounded within the framework of tendrel (rten 'brel), often translated as "interdependence" but used in a broader sense as "favorable circumstances" or "conducive connections."In chapter 2, I analyze the role of clothing in the biographical corpus of the eleventh-century yogin Milarepa. His robes and their associated practice of tummo are likewise referenced in his name: the epithet Milarepa (Tib. mi la ras pa) means "Mila, the cotton-clad one." Milarepa, and other tummo masters, earn the epithet repa because they can withstand the Himalayan mountains' harsh climate wearing only thin, undyed cotton robes. Over time and largely due to the popularity and widespread circulation of Tsangnyӧn Heruka's fifteenthcentury biography The Life of Milarepa, the white robes have been reduced to metonymy for his lifestyle as a peripatetic tantric yogin. Yet in the multiple biographies and innumerable songs of realization that comprise his biographical corpus, the figure of Milarepa repeatedly presents his cotton garments as active participant in successfully generating heat.In chapter 3, I discuss clothing as incorporated into the namthar of three seventeenth-century Drukpa masters: the First Drukpa Yongdzin Rinpoche, Lhatsewa Ngawang Zangpo (1546-1615), and his two direct disciples, the First Taktsang Repa, Ngawang Gyatso (1574- 1651), and the First Khamtrul Rinpoche, Khampa Karma Tenphel (1569-1627). For the Drukpa, the seventeenth century was a period of both political and sectarian unrest but also a time when they expanded and strengthened their presence and power outside of the Tibetan plateau. As a result of this simultaneous disruption and growth, the Drukpa necessarily contended with their identity as a lineage, and clothing was central to that process. The ways that the life stories of these three figures involve clothing attests to the continuity regarding conceptions of the relationship between clothing and wearer as presented in the writings by and about Yanggonpa and Milarepa. Yet they also demonstrate growing nuance and complexity in the ways that dress helps or hinders one's path to enlightenment.
- 일반주제명
- Religion
- 일반주제명
- Asian studies
- 일반주제명
- Rhetoric
- 키워드
- Assemblage
- 키워드
- Biography
- 키워드
- Buddhist studies
- 키워드
- Clothing
- 키워드
- Tendrel
- 키워드
- Tibetan Buddhism
- 기타저자
- Northwestern University Religious Studies
- 기본자료저록
- Dissertations Abstracts International. 85-11A.
- 전자적 위치 및 접속
- 로그인 후 원문을 볼 수 있습니다.
MARC
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■020 ▼a9798382757780
■035 ▼a(MiAaPQ)AAI31140742
■040 ▼aMiAaPQ▼cMiAaPQ
■0820 ▼a200
■1001 ▼aLevy, Rachel Q.
■24510▼aDo Clothes Make the Man?: Sartorial Rhetoric in the Writings of Thirteenth- to Seventeenth-Century Drukpa Kagyu Masters
■260 ▼a[Sl]▼bNorthwestern University▼c2024
■260 1▼aAnn Arbor▼bProQuest Dissertations & Theses▼c2024
■300 ▼a207 p
■500 ▼aSource: Dissertations Abstracts International, Volume: 85-11, Section: A.
■500 ▼aAdvisor: Jacoby, Sarah.
■5021 ▼aThesis (Ph.D.)--Northwestern University, 2024.
■520 ▼aThere is a common idiom "Do clothes make the man?" which speaks to the inextricability of clothing and identity. This dissertation moves beyond dress as a signifier to consider Tibetan Buddhist perspectives on clothing's agentic capacity. This dissertation focuses on sartorial content in the auto/biographies and retreat manuals written by and about Drukpa Kagyu master between the thirteenth and seventeenth centuries.In chapter 1 I examine clothing's role in meditative retreat through the lens of thirteenth-century master Yanggonpa Gyaltsen Pal's biographies and collected writings on retreat practice. His explicit teachings on clothing and retreat are grounded within the framework of tendrel (rten 'brel), often translated as "interdependence" but used in a broader sense as "favorable circumstances" or "conducive connections."In chapter 2, I analyze the role of clothing in the biographical corpus of the eleventh-century yogin Milarepa. His robes and their associated practice of tummo are likewise referenced in his name: the epithet Milarepa (Tib. mi la ras pa) means "Mila, the cotton-clad one." Milarepa, and other tummo masters, earn the epithet repa because they can withstand the Himalayan mountains' harsh climate wearing only thin, undyed cotton robes. Over time and largely due to the popularity and widespread circulation of Tsangnyӧn Heruka's fifteenthcentury biography The Life of Milarepa, the white robes have been reduced to metonymy for his lifestyle as a peripatetic tantric yogin. Yet in the multiple biographies and innumerable songs of realization that comprise his biographical corpus, the figure of Milarepa repeatedly presents his cotton garments as active participant in successfully generating heat.In chapter 3, I discuss clothing as incorporated into the namthar of three seventeenth-century Drukpa masters: the First Drukpa Yongdzin Rinpoche, Lhatsewa Ngawang Zangpo (1546-1615), and his two direct disciples, the First Taktsang Repa, Ngawang Gyatso (1574- 1651), and the First Khamtrul Rinpoche, Khampa Karma Tenphel (1569-1627). For the Drukpa, the seventeenth century was a period of both political and sectarian unrest but also a time when they expanded and strengthened their presence and power outside of the Tibetan plateau. As a result of this simultaneous disruption and growth, the Drukpa necessarily contended with their identity as a lineage, and clothing was central to that process. The ways that the life stories of these three figures involve clothing attests to the continuity regarding conceptions of the relationship between clothing and wearer as presented in the writings by and about Yanggonpa and Milarepa. Yet they also demonstrate growing nuance and complexity in the ways that dress helps or hinders one's path to enlightenment.
■590 ▼aSchool code: 0163.
■650 4▼aReligion
■650 4▼aAsian studies
■650 4▼aRhetoric
■653 ▼aAssemblage
■653 ▼aBiography
■653 ▼aBuddhist studies
■653 ▼aClothing
■653 ▼aTendrel
■653 ▼aTibetan Buddhism
■690 ▼a0318
■690 ▼a0342
■690 ▼a0681
■71020▼aNorthwestern University▼bReligious Studies.
■7730 ▼tDissertations Abstracts International▼g85-11A.
■790 ▼a0163
■791 ▼aPh.D.
■792 ▼a2024
■793 ▼aEnglish
■85640▼uhttp://www.riss.kr/pdu/ddodLink.do?id=T17160590▼nKERIS▼z이 자료의 원문은 한국교육학술정보원에서 제공합니다.
