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The Tibetan term 'Cho-sid-nyi' is accurately translated as signifying the complete separation of religious and political spheres, thereby establishing a system focused exclusively on secular governance.
Answer: False
Explanation: This statement is incorrect. The Tibetan term 'Cho-sid-nyi' (chos-srid-gnyis) literally translates to 'both Dharma and temporal,' or 'dual system of religion and politics,' indicating an integration rather than separation of these domains.
The traditional Tibetan dual system assumed that the political elite derived their legitimacy solely from religious authority, with no independent basis.
Answer: False
Explanation: This statement is incorrect. While the temporal ruler derived legitimacy from religion, the system also incorporated elements resembling secularism by separating bureaucracies and acknowledging distinct temporal administrative functions, not solely relying on religious authority for legitimacy.
The concept of Cho-sid-nyi in Tibet aimed to strictly separate religious doctrine from political governance, similar to a modern secular state.
Answer: False
Explanation: The concept of Cho-sid-nyi, translating to 'both Dharma and temporal,' signifies an integration rather than a strict separation of religious and political governance, differing fundamentally from the principles of a modern secular state.
What is the literal translation of the Tibetan term 'Cho-sid-nyi'?
Answer: Both Dharma and Temporal
Explanation: The Tibetan term 'Cho-sid-nyi' (chos-srid-gnyis) literally translates to 'both Dharma and temporal,' signifying the dual system of religion and politics.
What fundamental assumption underlies the Tibetan dual system regarding the relationship between spiritual and mundane governance?
Answer: The temporal ruler derives legitimacy from religion, and the state religion relies on political patronage and protection.
Explanation: A core assumption of the Cho-sid-nyi system is the symbiotic relationship where the temporal ruler gains legitimacy from religious authority, and the state religion benefits from political patronage and protection.
Historically, clerics in China were permitted to hold state official positions in a manner comparable to their Tibetan counterparts.
Answer: False
Explanation: This assertion is inaccurate. Unlike Tibet, where Buddhist and Bön clerics could hold state official positions, China's Confucian bureaucracy and prevailing philosophical views largely excluded the Sangha from such political participation.
The Fifth Dalai Lama unified Tibet religiously and politically by defeating the Kagyu and Jonang sects, as well as the secular Tsangpa prince.
Answer: True
Explanation: The Fifth Dalai Lama's consolidation of power involved the military and political subjugation of rival religious sects, namely the Kagyu and Jonang, and the overthrow of the secular Tsangpa dynasty, thereby unifying Tibet under Gelug leadership.
In 1751, the Seventh Dalai Lama abolished the post of Desi (Regent) because the office had become too powerful and concentrated authority.
Answer: True
Explanation: The Seventh Dalai Lama indeed abolished the position of Desi in 1751, citing concerns over the excessive concentration of power within that office. This reform led to the establishment of the Kashag (Council) for civil administration.
The Kashag, established in 1751, was responsible for managing the religious affairs of Tibet after the abolition of the Desi.
Answer: False
Explanation: The Kashag, established in 1751, was responsible for managing the civil administration of Tibet, not religious affairs, following the abolition of the Desi.
The term 'mi-sde' in Tibetan governance refers to the religious officials or the religious branch of the administration.
Answer: False
Explanation: The Tibetan term 'mi-sde' refers to the temporal or secular officials and the administrative branch, in contrast to 'lha-sde,' which denotes the religious officials or branch.
The Seventh Dalai Lama abolished the Kashag (Council) in 1751, consolidating power under the Regent (Desi).
Answer: False
Explanation: The Seventh Dalai Lama abolished the post of Desi (Regent) in 1751, not the Kashag. He established the Kashag to manage civil administration, thereby consolidating power under himself.
The Fifth Dalai Lama implemented the dual system in Tibet *before* the Mongol presence in the 13th and 14th centuries.
Answer: False
Explanation: The Fifth Dalai Lama implemented the dual system in Tibet during the 17th century (1642-1682), which was long after the Mongol presence in the 13th and 14th centuries. Clerical participation in government was noted during the Mongol period.
The term 'lha-sde' refers to the temporal or secular branch of the Tibetan administration.
Answer: False
Explanation: The Tibetan term 'lha-sde' denotes the religious officials or the religious branch of the administration, distinct from 'mi-sde,' which refers to the temporal or secular administration.
How did the Tibetan system of clerical participation in government differ from that of China?
Answer: Tibet allowed clerics to hold state official positions, unlike China where they were largely excluded due to Confucian bureaucracy.
Explanation: The Tibetan system permitted Buddhist and Bön clerics to hold state official positions, a practice not generally found in China, where Confucian principles and bureaucratic structures largely precluded clerical involvement in secular government.
Under which dynasty did the Sakya hold a position above both the religious and temporal components of Tibetan government?
Answer: Ming Dynasty
Explanation: By the time of the Ming Dynasty (founded 1368), the Sakya school held a position of authority that encompassed both the religious and temporal aspects of Tibetan governance, embodying the dual system.
Who is credited with implementing the traditional Cho-sid-nyi system in Tibet and consolidating power under the Gelug school?
Answer: The Fifth Dalai Lama
Explanation: The Fifth Dalai Lama, Ngawang Lobsang Gyatso, is credited with implementing the traditional Cho-sid-nyi system in Tibet and consolidating political and religious power under the Gelug school during his reign (1642-1682).
What significant change did the Seventh Dalai Lama implement in 1751 to Tibetan governance?
Answer: Abolished the Desi and established the Kashag (Council) for civil administration.
Explanation: In 1751, the Seventh Dalai Lama abolished the post of Desi (Regent) and instituted the Kashag (Council) to manage civil administration, thereby consolidating spiritual and political leadership under the Dalai Lama.
What was the primary function of the Kashag established in Tibet in 1751?
Answer: To manage the civil administration of Tibet.
Explanation: The Kashag, established in 1751 by the Seventh Dalai Lama, was instituted to manage the civil administration of Tibet following the abolition of the Desi position.
The term 'mi-sde' in the context of Tibetan governance refers to:
Answer: The temporal or secular officials and administration.
Explanation: In Tibetan governance, 'mi-sde' designates the temporal or secular officials and the administrative branch of the government.
What was a significant consequence of the Fifth Dalai Lama's unification of Tibet?
Answer: The consolidation of the Gelug school's control over the government.
Explanation: A primary consequence of the Fifth Dalai Lama's unification of Tibet was the consolidation of political and religious authority under the Gelug school.
What does the Tibetan term 'lha-sde' refer to in the context of governance?
Answer: The religious officials or branch.
Explanation: In the context of Tibetan governance, 'lha-sde' refers to the religious officials or the religious branch of the administration.
Zhabdrung Ngawang Namgyal established the dual system of government in Bhutan in the 18th century.
Answer: False
Explanation: Zhabdrung Ngawang Namgyal established the dual system of government in Bhutan, but this occurred in the 17th century, specifically in 1651, not the 18th century.
In the Bhutanese dual system, governmental powers were split between the Je Khenpo (religious head) and the Shabdrung (civil administrator).
Answer: False
Explanation: The governmental powers in Bhutan's dual system were divided between the Je Khenpo (religious head) and the Druk Desi (civil administrator). The Shabdrung was the overall unifier, not solely the civil administrator.
After Shabdrung Ngawang Namgyal's death, the Druk Desi consistently maintained supreme authority over Bhutan, with regional governors posing no challenge.
Answer: False
Explanation: Following Shabdrung Ngawang Namgyal's death, the Druk Desi's authority was frequently challenged by regional penlops (governors), leading to a period of decentralization and instability rather than consistent supreme authority.
The office of the Shabdrung in Bhutan was completely abolished and had no connection to the new monarchy established in 1907.
Answer: False
Explanation: While the office of the Shabdrung lost its direct administrative power and was not explicitly mentioned in the 2008 Constitution, it was not completely abolished in 1907. The royal family faced legitimacy challenges related to Shabdrung incarnations, and the role was effectively subsumed by the monarchy.
The Tsa Yig was a legal code established by Zhabdrung Ngawang Namgyal that defined the structure of Bhutan's dual system government.
Answer: True
Explanation: Zhabdrung Ngawang Namgyal instituted the Tsa Yig, a comprehensive legal code, concurrently with the establishment of Bhutan's dual system of government (Cho-sid-nyi) in the 17th century.
Regional governors, known as penlops, gained significant autonomy and challenged the central authority in Bhutan following the death of Shabdrung Ngawang Namgyal.
Answer: True
Explanation: Indeed, after the death of Shabdrung Ngawang Namgyal, regional penlops frequently asserted their independence, undermining the authority of the Druk Desi and leading to a period of decentralized power.
Who established the dual system of government (Cho-sid-nyi) in Bhutan and instituted the legal code known as the Tsa Yig?
Answer: Shabdrung Ngawang Namgyal
Explanation: Shabdrung Ngawang Namgyal established the dual system of government (Cho-sid-nyi) in Bhutan in the 17th century and instituted the Tsa Yig legal code.
In Bhutan's historical dual system, how were governmental powers divided?
Answer: Between the Je Khenpo (religious head) and the Druk Desi (civil administrator).
Explanation: In Bhutan's historical dual system, governmental powers were divided between the Je Khenpo, who headed the religious branch, and the Druk Desi, who led the civil administration. Both were nominally subordinate to the Shabdrung.
What trend occurred in Bhutanese governance after the death of Shabdrung Ngawang Namgyal?
Answer: Regional penlops asserted independence, challenging the Druk Desi's authority.
Explanation: Following the death of Shabdrung Ngawang Namgyal, regional penlops (governors) frequently asserted their autonomy, challenging the authority of the Druk Desi and leading to a period of decentralized governance.
What was the nature of the relationship between the Shabdrung, Druk Desi, and Je Khenpo in Bhutan's historical dual system?
Answer: The Druk Desi and Je Khenpo were nominally subordinate to the Shabdrung, who oversaw both branches.
Explanation: Historically, the Druk Desi (civil administrator) and the Je Khenpo (religious head) were nominally under the authority of the Shabdrung, who served as the overall spiritual and political unifier of Bhutan.
What role did Shabdrung Ngawang Namgyal play in Bhutanese history?
Answer: He founded the Drukpa Lineage as the state religion and established the dual system.
Explanation: Shabdrung Ngawang Namgyal is historically significant for founding the Drukpa Lineage as Bhutan's state religion and establishing the Cho-sid-nyi (dual system) of governance.
The controversies surrounding Shabdrung incarnations in 20th century Bhutan primarily involved:
Answer: Disputes over succession and alleged assassinations, leading the government to cease recognition.
Explanation: In the 20th century, Bhutanese authorities faced significant controversies regarding Shabdrung incarnations, including succession disputes and suspicions of assassination, ultimately leading the government to cease recognizing new incarnations.
Bhutan is the only modern sovereign nation that continues to operate under a modified version of the Cho-sid-nyi system.
Answer: True
Explanation: Bhutan is recognized as the sole contemporary sovereign nation that maintains a governance structure based on a modified iteration of the Cho-sid-nyi system.
The establishment of the Bhutanese monarchy in 1907 was supported by Tibet, which saw it as a way to stabilize the region.
Answer: False
Explanation: Contrary to this statement, the establishment of the Bhutanese monarchy in 1907 was undertaken against Tibet's wishes, with support primarily coming from British India.
Under the Bhutanese monarchy established in 1907, the role of the Je Khenpo significantly increased in influence compared to the Druk Desi.
Answer: False
Explanation: The establishment of the Wangchuck dynasty in 1907 led to the Druk Gyalpo assuming the administrative powers previously held by the Druk Desi. Consequently, the Je Khenpo's influence diminished relative to the monarch.
The 2008 Constitution of Bhutan completely removed any mention or acknowledgment of the Cho-sid-nyi system.
Answer: False
Explanation: The 2008 Constitution of Bhutan reaffirms commitment to the Cho-sid-nyi system, although it adapts its structure by vesting administrative powers in the Druk Gyalpo and civilian offices, omitting the title 'Druk Desi'.
The Druk Gyalpo (King of Bhutan) in contemporary Bhutan holds administrative powers and embodies the modified Cho-sid-nyi system.
Answer: True
Explanation: The Druk Gyalpo, as the monarch of Bhutan, holds significant administrative powers and represents the embodiment of the modified Cho-sid-nyi system within the framework of the contemporary Bhutanese Constitution.
The 2008 Bhutanese Constitution explicitly mentions the Shabdrung as a key figure in the current governmental structure.
Answer: False
Explanation: The 2008 Constitution of Bhutan does not explicitly mention the Shabdrung as a figure in the current governmental structure; the role and powers historically associated with the Shabdrung have been subsumed by the Druk Gyalpo and the established civilian offices.
Which modern nation is identified as operating under a modified version of the Cho-sid-nyi system?
Answer: Bhutan
Explanation: Bhutan is recognized as the sole contemporary sovereign nation that operates under a modified version of the Cho-sid-nyi system.
Why was the hereditary monarchy established in Bhutan in 1907?
Answer: To reform the country's dysfunctional political system.
Explanation: The hereditary monarchy was established in Bhutan in 1907 by regional penlops to reform the country's politically fragmented and dysfunctional system.
How did the establishment of the Wangchuck dynasty in 1907 affect the relative influence of the Je Khenpo in Bhutan?
Answer: The Je Khenpo's influence diminished as the King took over administrative powers previously held by the Druk Desi.
Explanation: With the establishment of the Wangchuck dynasty, the Druk Gyalpo assumed the administrative functions of the Druk Desi, leading to a relative decrease in the Je Khenpo's political influence, although the position remains significant.
According to the 2008 Bhutanese Constitution, what is the status of the Shabdrung office?
Answer: It is omitted and not mentioned in the Constitution.
Explanation: The 2008 Constitution of Bhutan does not mention the Shabdrung office, signifying its omission from the current governmental structure, although historical context is acknowledged.
How did the 2008 Constitution of Bhutan modify the Cho-sid-nyi system?
Answer: It vested administrative powers in the Druk Gyalpo (King) and civilian offices, omitting the Druk Desi title.
Explanation: The 2008 Constitution vested administrative powers in the Druk Gyalpo and civilian offices, omitting the title of Druk Desi, thereby modifying the traditional Cho-sid-nyi structure.
What is the significance of the Druk Gyalpo in contemporary Bhutanese governance according to the 2008 Constitution?
Answer: The King holds significant administrative powers and embodies the modified Cho-sid-nyi system.
Explanation: According to the 2008 Constitution, the Druk Gyalpo (King of Bhutan) holds significant administrative powers and embodies the modified Cho-sid-nyi system, playing a central role in contemporary governance.
The title 'Chogyal' in Ladakh and Sikkim signifies a ruler whose authority is purely secular and separate from religious influence.
Answer: False
Explanation: The title 'Chogyal,' meaning 'Dharma Raja' or 'Religious King,' signifies a ruler whose authority is intrinsically linked to religious influence, reflecting the dual system of governance prevalent in Ladakh and Sikkim.
The Namgyal dynasty's rule in Sikkim concluded in 1975 when it peacefully integrated into India following a referendum.
Answer: True
Explanation: The rule of the Namgyal dynasty in Sikkim ended in 1975 with the kingdom's integration into India, a process formalized through a plebiscite.
The Chogyal dynasties of Ladakh and Sikkim derived their legitimacy solely from military conquest, with religion playing no formal role in their titles.
Answer: False
Explanation: The title 'Chogyal' itself signifies a 'Religious King,' indicating that religion played a fundamental role in the legitimacy and titles of the ruling dynasties in Ladakh and Sikkim, rather than deriving legitimacy solely from military conquest.
The integration of Sikkim into India in 1975 marked the end of the Namgyal dynasty's rule and its independent status.
Answer: True
Explanation: The integration of Sikkim into India in 1975, following a plebiscite, indeed signified the conclusion of the Namgyal dynasty's rule and the termination of Sikkim's independent status.
The title 'Chogyal,' meaning 'Dharma Raja' or 'Religious King,' is associated with the ruling dynasties of which regions?
Answer: Ladakh and Sikkim
Explanation: The title 'Chogyal,' signifying 'Dharma Raja' or 'Religious King,' is historically associated with the ruling dynasties of Ladakh and Sikkim, reflecting their dual system of governance.
What event marked the end of the Namgyal dynasty's rule in Sikkim?
Answer: Integration into India following a plebiscite in 1975
Explanation: The Namgyal dynasty's rule in Sikkim concluded in 1975 with the kingdom's integration into India, formalized through a plebiscite.
The autonomy of the Tibetan elite in Ladakh ended due to:
Answer: Military campaigns by General Zorawar Singh, leading to Rajput suzerainty.
Explanation: The autonomy of the Tibetan elite in Ladakh concluded following military campaigns led by General Zorawar Singh, which resulted in Rajput suzerainty over the region.
How did the Namgyal dynasty's autonomy in Ladakh conclude?
Answer: Military campaigns by General Zorawar Singh, leading to Rajput suzerainty.
Explanation: The autonomy of the Namgyal dynasty in Ladakh concluded following military campaigns by General Zorawar Singh, which resulted in Rajput suzerainty over the region.
In the Parliament of the Tibetan government in exile, all delegates are elected representatives, with no specific seats reserved for religious traditions.
Answer: False
Explanation: The Parliament of the Tibetan government in exile includes specific seats reserved for religious traditions. Ten delegates represent the Bön school and the four major schools of Tibetan Buddhism.
Since 2011, the Dalai Lama has fully relinquished all spiritual and temporal powers within the Tibetan government in exile.
Answer: False
Explanation: Since 2011, the Dalai Lama has relinquished his temporal (secular) powers, but he retains his role as the spiritual leader of the Tibetan government in exile.
The Parliament of the Tibetan government in exile reserves seats specifically for representatives of the Bön school and the four major schools of Tibetan Buddhism.
Answer: True
Explanation: The Parliament of the Tibetan government in exile allocates ten seats specifically for representatives of the Bön tradition and the four major schools of Tibetan Buddhism, ensuring their participation in governance.
What proportion of delegates in the Tibetan government-in-exile's Parliament represent religious traditions?
Answer: Exactly 10 delegates, representing specific traditions.
Explanation: Ten delegates in the Tibetan government-in-exile's Parliament are specifically designated to represent religious traditions, with two members from each of the four major Buddhist schools and the Bön school.
What change occurred regarding the Dalai Lama's role in the Tibetan government in exile after 2011?
Answer: He ceded his temporal powers, retaining only his spiritual leadership role.
Explanation: Following a decision in 2011, the Dalai Lama relinquished his temporal powers within the Tibetan government in exile, thereby retaining his position primarily as the spiritual leader.
The Tibetan government in exile's Parliament includes representatives from which non-Buddhist tradition?
Answer: Bön
Explanation: The Parliament of the Tibetan government in exile includes representatives from the Bön tradition, alongside the four major schools of Tibetan Buddhism.
Which of the following best describes the comparison between the Tibetan Dual System and theocracy?
Answer: Both involve a ruler acting as patron/protector of the state religion, but the Tibetan system also incorporates elements resembling secularism by separating bureaucracies.
Explanation: While both systems involve a ruler acting as patron of the state religion, the Tibetan Dual System distinguishes itself by incorporating distinct secular bureaucracies and aiming for a separation of religious doctrine from political governance, unlike a pure theocracy.