Explores Kumbum Monastery's visual representations, highlighting intersections of spirituality, politics, and culture amid modernization in China.
In the 1930s and 1940s, Kumbum Monastery (Tibetan: sku’ bum byams pa gling) emerged as a significant spatial node in visual culture during the period of war and modern nation-building in the Republic of China (1912–1949). Through photography, painting, and film, a diverse range of visual media depicted the monastery’s architectural layout, inscribed plaques and steles, Cham dance (Tibetan: འཆམ་, Wylie: ’cham) rituals, lamaic prayers, and scenes of temple fairs and marketplaces. These visual representations not only documented historical detail but also constructed a composite space in which sacredness, transcendence, and secularity intersected. Due to its unique geographical location, religious doctrines, historical narratives, and political entanglements, Kumbum functioned as both a spiritual center and a politically charged symbol. Within this visual discourse, cham rituals and collective prayers were imbued with wartime ideological meanings, aligning religious transcendence with the national aspiration for resistance and victory. The inscribed plaques by state officials visually asserted political authority over sacred religious spaces, while the depiction of temple fairs foregrounded the entanglement of religious practices with everyday secular life, becoming key arenas for ethnic integration and political mobilization. Artists and photographers actively engaged with and reproduced both the symbolic and the quotidian landscapes of the monastery. These visual materials contributed to the broader project of narrating the Republic’s frontier and constructing the nation’s image. By examining how both monastic actors and external observers visually constructed Kumbum Monastery’s political and spiritual space, this study illuminates the complex interplay between religion and state power, and shows how visual media articulated ideological meanings and negotiated spatial relationships as collective responses to the site within the conditions of modernity.
No takes yet. Share an insight, caveat, or question.
Chao Pan (2026) studied this question.
Synapse has enriched 5 closely related papers on similar clinical questions. Consider them for comparative context: