Rewriting Shangri La

In Rewriting Shangri-La: Migrations and Everyday Literacies among Tibetan Youth in McLeod Ganj, India, Heidi Swank examines differing histories of migration and exile through the lens of everyday literacies. The youth on whom this ethnography focuses live in a community that has long been romanticized by Tibetans and non-Tibetans alike, positioning these youth to see themselves as keepers of a modern day Shangri-la. Through this ethnography - based on a decade of research - Heidi Swank suggests that through seemingly mundane writings (grocery lists, text messages, etc.) these youth are shifting what Shangri-la means by renogotiating important aspects of life in this Tibetan community to better match their lived - not romanticized - experiences as exiles in rural India.

Neil Simon's plays are to some extent a reflection of his life, sometimes autobiographical, other times based on the experiences of those close to him. What the reader of this warm, nostalgic memoir discovers, however, is that the plays, although grounded in Neil Simon's own experience, provide only a glimpse into the mind and soul of this very private man. In Rewrites, he tells of the painful discord he endured at home as a child, of his struggles to develop his talent as a writer, and of his insecurities when dealing with what proved to be his first great success -- falling in love. Supporting players in the anecdote-filled memoir include Sid Caesar, Jerry Lewis, Walter Matthau, Robert Redford, Gwen Verdon, Bob Fosse, Maureen Stapleton, George C. Scott, Peter Sellers, and Mike Nichols. But always at center stage is his first love, his wife Joan, whose death in the early seventies devastated him, and whose love and inspiration illuminate this remarkable and revealing self-portrait. Rewritesis rich in laughter and emotion, and filled with the memories of a sometimes sweet, sometimes bittersweet life.

Provides a close-up look at the many stage productions of the musical and its film adaptation of Patrick Dennis's best-selling novel Auntie Mame, looking at the creation of this legendary fictional character and the impact it had on the lives and careers of such celebrities as Rosalind Russell, Angela Lansbury, and Lucille Ball who took on the role of Mame. Reprint. 15,000 first printing.

This book explores the relationship between tourism, culture and ethnic identity in Tibet in , focusing in particular on Shangrila, a Tibetan region in Southwest China, to show how local ‘Tibetan culture’ is reconstructed as a marketable commodity for tourists. It analyses the socio-economic effects of Shangrila tourism in Tibet, investigating who benefits economically, whilest also considering its political implications and the ways in which tourism might be linked to the negotiation and reassertion of ethnic identity. It goes on to examine the spatial re-imagining provoked by the development of tourism, and asks whether a tourist destination inevitably becomes a ‘pseudo-community’ for the visited. Can a fictitious name, invented for the sake of tourists, still provide the ‘natives’ of a place with a sense of identity? This book argues that conceptions of place are closely linked to notions of social identity, and in the case of Shangrila particularly to ethnic identity. Viewing the spatial as socially constructed, and place-making as vital to social organisation, this is a study of how place is constructed and contested. It describes how local villagers and monastic elites have negotiated the area’s religious geography, how agents of the Communist state have redefined it as a minority area, and how tourism developers are now marketing the region as Shangrila for tourist consumption. It outlines the different ‘place-making’ strategies utilised by the various social actors, including local villagers to create the communities in which they live, monastic elites to invent a Buddhist Tibetan realm of ‘religious geography’, agents of the People’s Republic of China to define the area as part of the communist state, and tourism developers to market the region as ‘Shangrila’ for tourist consumption. Overall, this book is an insightful account of the complex links between tourism, culture and Tibetanethnic identity in Tibet, and will be of interest to a wide range of disciplines including social anthropology, sociology, human geography, tourism and development studies.

Tibetan Subjectivities on the Global Stage: Negotiating Dispossession explores the many ways Tibetans are reimagining their cultural identity since the communist takeover of Tibet in the 1950s. Focusing on developments taking place in Tibet and the diaspora, this collection of essays addresses a wide range of issues at the heart of Tibetan modernity. From the political dynamics of the exiled community in India to the production of contemporary Tibetan literature in the PRC, the collection delves into various aspects of current significance for the Tibetan community worldwide such as the construction of Bon identity in exile, the strategic use of the discourse of development or the issue of cultural and linguistic purity in an increasingly hybrid and globalized world. Moving away from the preservationist paradigm that regards Tibetan culture as an endangered and precious object, the essays in this book portray Tibetan identities in motion, as lived subjectivities that travel, change and creatively reimagine themselves on various global stages. Even if recent Tibetan history is marked by imposed transitions and a sense of dispossession, this collection highlights the ways Tibetans have not only managed traumatic historical events but also become agents of change and reinventors of their own traditions.

This volume responds to the question: How do you know when you belong to a country? In other words, when is the nation-state a homeland? The boundaries and borders defining who belongs and who does not proliferate in the age of globalization, although they may not coincide with national jurisdictions. Contributors to this collection engage with how these boundaries are made and sustained, examining how belonging is mediated by material relations of power, capital, and circuits of communication technology on the one side and representations of identity, nation, and homeland on the other. The authors’ diverse methodologies, ranging from archival research, oral histories, literary criticism, and ethnography attend to these contradictions by studying how the practices of migration and identification, procured and produced through global exchanges of bodies and goods that cross borders, foreclose those borders to (re)produce, and (re)imagine the homeland and its boundaries.

Spacious Minds argues that resilience is not a mere absence of suffering. Sara E. Lewis's research reveals how those who cope most gracefully may indeed experience deep pain and loss. Looking at the Tibetan diaspora, she challenges perspectives that liken resilience to the hardiness of physical materials, suggesting people should "bounce back" from adversity. More broadly, this ethnography calls into question the tendency to use trauma as an organizing principle for all studies of conflict where suffering is understood as an individual problem rooted in psychiatric illness. Beyond simply articulating the ways that Tibetan categories of distress are different from biomedical ones, Spacious Minds shows how Tibetan Buddhism frames new possibilities for understanding resilience. Here, the social and religious landscape encourages those exposed to violence to see past events as impermanent and illusory, where debriefing, working-through, or processing past events only solidifies suffering and may even cause illness. Resilience in Dharamsala is understood as sems pa chen po, a vast and spacious mind that does not fixate on individual problems, but rather uses suffering as an opportunity to generate compassion for others in the endless cycle of samsara. A big mind view helps to see suffering in life as ordinary. And yet, an intriguing paradox occurs. As Lewis deftly demonstrates, Tibetans in exile have learned that human rights campaigns are predicated on the creation and circulation of the trauma narrative; in this way, Tibetan activists utilize foreign trauma discourse, not for psychological healing, but as a political device and act of agency.

Tibet is known for its broad range of marriage practices, particularly polyandry, where two or more brothers share one wife. With economic development and massive Chinese social and political reforms, including new marriage laws prohibiting plural marriages, polyandry was expected to disappear from Tibetan social lives. This book takes as its starting point the surprising increase in polyandry in Panam valley from the 1980s. It explores married lives in polyandrous houses and develops a theory of a flexible kinship of potentiality through the lens of a farming village in Tibet Autonomous Region.

An alternative approach to mapping the world offers a new way to contest capitalism and globalization. Shangri-La, the Bermuda Triangle, Transylvania, the Golden Triangle--far-flung in popular conception, these anomalous places nonetheless occupy the same mysterious zone, a mythography of unruly cartographic practices. And because this mythography becomes associated with a particular area of the earth's surface, it may well suggest an alternative means of mapping the world, dissociated from the dominant geographical paradigms of nation-state, economic region, and the global/local marketing nexus. Large-scale nonnational geographical spaces that find their genesis in popular feeling, mystery, and belief, these four sites provide Brett Neilson with the basis not only for rethinking the current global reorganization of space and time but also for questioning the dominant narrative by which globalization marks the victory of capitalism. Free Trade in the Bermuda Triangle moves between analysis of popular fantasies and engagement with on-the-ground realities, weaving together topics as diverse as airplane disasters off the U.S. Atlantic coast, the global drug trade, vampire culture in postsocialist Europe, and the search for utopia in Chinese-occupied Tibet. The study of globalization is largely a solemn affair, occupied with increasing economic polarities, environmental degradation, and global insecurity. Free Trade in the Bermuda Triangle maintains a critical focus on these sobering issues but at the same time asks how popular pleasure and enjoyment can create viable alternatives to the current global order. Neilson takes seriously the proposition that capitalism must be contested at itsown level of generality, finding provisional grounds for resistance in nonlocal transnational spaces that embody quotidian hopes, desires, and anxieties. By studying the real and imagined dimensions of these popular geographies, his book seeks resources for social betterment in the fallen mythologies of the contemporary postutopian world.