Namujiafu

Department of Regional Studies,
School of Cultural and Social Studies,
SOKENDAI (The Graduate University for Advanced Studies)

Key words:

Xinjiang Oirad-Mongolian, Tulku, Shalivan Gegen, Buddhist Temples

This paper aims to identify the position of the Shalivan Gegen in current Xinjiang Oirad-Mongolian society, principally through an examination of Buddhist temples. First, it outlines the reasons why the belief in Tulku has been accepted by people in Oirad-Mongolia and identifies the current role of the Shalivan Gegen in the Ovats temple. The position of the Shalivan Gegen in Buddhist temples in general is then comprehensively examined through an examination of other temples in Hoboksair. The findings discussed suggest that the Shalivan Gegen has been newly defined as one of the elements essential to re-establish the social and economic foundation of each temple, while also being worshipped as a Tulku, based on the tradition of Tibetan Buddhism. Therefore, temples have been increasingly trying to emphasize the strength of the relationship with the Shalivan Gegen and his role in the temples. Given that late Shalivan Gegen XIV was closely related to Buddhist temples around the Xinjiang area, it can be said that the important position of Shalivan Gegen in the Ovats and other temples in Hoboksair region reflects the revival of Tulku faith in temples within contemporary Xinjiang Oirad-Mongolian society.

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