Anthony Aris 1946–2015

Anthony book portrait smallAnthony Aris (27 March, 1946 – 14 October, 2015)

After more than a year of illness, Anthony Aris passed away in his home, on the 14th of October.

Anthony will not only be sorely missed by his family, but will always be remembered with great affection by his numerous friends in the Tibetological community as a man of extraordinary gentleness and warmth, intelligence, wit and culture.

Anthony was born on the 27th of March, 1946. He went to Worth Abbey School in Sussex, and studied Anthropology at Durham University in the late 1960s. Subsequently he travelled in India, Nepal and Bhutan. Visiting his twin brother Michael, who had been invited to Bhutan in 1967 as the tutor of the children of the royal family, Anthony, too, fell in love with what in those days was a truly remote and hidden land. During his travels he met Marie-Laure Labriffe, whom he married in 1975.

It is above all as a publisher that Anthony made a lasting contribution to Himalayan and Tibetan studies. It has been said of him that he had a passion for books and determination to produce them to perfection. His brother-in-law, Adrian Phillips, has kindly provided the following account of how Anthony’s remarkable career started:

After leaving Durham University, Anthony gained his first experience in publishing when he went to India and worked for Hal Kuloy on his publications there.

When he returned to England, Anthony asked us to help him gain experience in book selling. He first worked for Dillons (London University Bookshop) and left them for Kegan Paul, the oriental booksellers in Museum Street. There Anthony took charge of their gallery of oriental art and learned to buy and sell at auctions and to organize  exhibitions. When Kegan Paul closed their shop, Anthony joined our family publishing company, Aris & Phillips Ltd in Warminster, commissioning and editing books for us on Asia, such as Philip Denwood, The Tibetan Carpet (1974) and Heather Karmay, Early Sino-Tibetan Art (1975).

At this point, Aris & Phillips were approached by Kodansha International of Japan to market their great series of illustrated volumes of Oriental Ceramics. We mutually decided   that Anthony should concentrate on oriental art, for which he had a flair…  Anthony took on the sales and marketing of the Kodansha volumes personally and this gave him a solid base from which to commission his own titles on his real interest which was Tibet and the  Himalayas. We effectively divided the world at the Persian Gulf with Aris & Phillips concentrating on the West and Anthony on the East.

Anthony founded Serindia Publications in 1976, continuing to cooperate with Kodansha as a dynamic distributor of their high-quality books on East and Central Asian art. This contributed to making Serindia a successful and, in Marie-Laure’s words, ‘animated’ publishing business for twenty-five years, resulting in a great number of exquisitely produced volumes in many different fields of scholarship related to Tibet, Bhutan, and the Himalayas in general. Anthony eventually sold Serindia Publications, but it continues to flourish along the lines that he had established.

In an obituary in the Thimphu newspaper Kuensel on 17 October, Anthony’s Bhutanese friend Karma Phuntso wrote:

We often give credit only to the author of the book and overlook the work of the publisher. Yet, it is often the publisher who makes a substantial difference in how the book looks…and in the overall ranking of the book and its subject in the eyes of the readers. Anthony Aris was a publisher par excellence, who made such difference to the books he published.

Among these publications – too numerous to list here – there is one which merits particular mention, not only for its sumptuous production, but also for its intrinsic importance, namely Tibetan Medical Paintings, which appeared in 1992. This publication contains the high-quality reproduction of seventy-seven paintings, copies of a unique set of medical paintings commissioned in the seventeenth century by the regent of Tibet, Sangyé Gyatso. In fact, if Anthony had not taken on the publication of these paintings more than twenty years ago, the recent book by Janet Gyatso, Being Human in a Buddhist World. An Intellectual History of Medicine in Early Modern Tibet, published just a little more than half a year ago, could hardly have been written, as it refers to these paintings on almost every page. This is just one example of how Anthony’s engagement with the Himalayas and Tibet sowed seeds which will long continue to yield a rich harvest.

Anthony was not only a professional and passionately engaged publisher, he was also a social entrepreneur, in the very best sense of the word. With his open and generous personality and great gift of listening, this came naturally to him. A short time before he passed away in 1999, his brother Michael had taken the first steps towards setting up a Tibetan and Himalayan Studies Centre in Oxford, with the financial backing of generous benefactors, in particular the Koerner and the Rausing families. Anthony brought this project to a successful conclusion, securing the patronage of the Prince of Wales. The Centre is now located at Wolfson College, which also hosts the Lectureship dedicated to Tibetan and Himalayan studies, created in the year 2000 with part-funding from the Centre. For a number of years a librarian was also funded from the same source, making the cataloguing of the Tibetan books in the Bodleian Library possible. In bringing all this about it would be very difficult to overrate the importance of Anthony’s patient, diplomatic, and dedicated efforts.

Anthony arranged for Michael’s photos from Bhutan to be given to the Pitt Rivers Museum in Oxford, and later contributed his own photos from the Himalayan kingdom. The latter are still in the process of being catalogued.

Anthony’s career intersected in many ways with that of his twin brother Michael. For example, Michael was the convenor of the first international seminar of the International Association for Tibetan Studies (IATS), which took place at St. John’s College in Oxford in July 1979, and, together with Aung San Suu Kyi, he subsequently edited the conference papers, published the following year by the publishers Aris and Phillips, in other words by his brother Anthony and brother-in-law Adrian Phillips. This volume, Tibetan Studies in Honour of Hugh Richardson, was, as the title indicates, a tribute to Hugh Richardson (1905-2000), the last British representative in Lhasa, a fine scholar and a close friend of Michael as well as Anthony. Michael eventually edited Hugh Richardson’s writings, collected in a volume of more than 750 pages, published by Anthony (Michael Aris, ed., High Peaks, Pure Earth. Collected Writings on Tibetan History and Culture, London, 1998) – yet an example of how the interests and commitments of the two brothers coincided.

Michael’s deep personal involvement with Burma, through his marriage with Aung San Suu Kyi, is well known. Anthony, too, was a true friend of Burma, and was for many years engaged in providing support for Burmese students in exile. He also encouraged the publication of books on the struggle for democracy in Burma, such as James Mackay’s Abhaya. Burma’s Fearlessness (Bangkok, 2011).

Anthony was a master of the English language, his style in prose as well as speech characterised by elegant ease. This was simply an aspect of his profound and humanistic culture. One expression of this culture was his lively and wide-ranging interest in art, not only Oriental art, and in the course of the last year of his life he often visited art exhibitions in London, ranging from Turner to Henry Moore, from Viking art to contemporary abstract Iranian art.

On the occasion of his birthday in March 2015, Anthony was presented with a volume of sixty articles written by scholars from all over the world, paying tribute not only to his long career as a publisher, but also – and above all – to the man. This extraordinary book, published in record time, focusing on the theme of ‘healing’, provided Anthony with great pleasure during the final months of his life (Charles Ramble and Ulrike Roesler, eds., Tibetan and Himalayan Healing. An Anthology for Anthony Aris, Kathmandu, 2015).

On 22 October 2015, the first ‘Aris Lecture’ took place at Wolfson College. This is to be an annual event, in memory of Michael and Anthony. Anthony had wished to set this up to honour his brother, but was prevailed upon to accept the name it eventually was given as he could hardly deny that he himself had also played a significant role in promoting Tibetan studies in the UK. The lecture was given by Janet Gyatso, on the appropriate theme “Tibetan Studies and its Possible Futures”. Sadly, Anthony passed away in the week before the lecture.

Those – and they are many indeed – who had the privilege of spending time with Anthony and Marie-Laure during the last year of his life, always found a warm welcome in their home in Westbourne Gardens, and were not only treated to lunch, tea or dinner, a glass of wine or a ‘wee dram’, but above all to lively and wide-ranging conversation. Anthony was always a family man. His and Marie-Laure’s children Arabella and Roderick, and, not least, their grand-children were frequent visitors, surrounding Anthony with their love and care. After being installed in a hospice, he continued to receive his family and friends, deeply engaged with life and serenely awaiting the end, his last days spent in his home in Westbourne Gardens.

Per Kværne
University of Oslo

 

 

 

 

 

 

Tsering Gyalpo 1961–2015

 

01_obituaryTGTsering Gyalpo, 1961–2015

On Saturday 27 June, early in the morning, our friend and colleague Tsering Gyalpo unexpectedly passed away from a heart attack. He died in his apartment in Berlin – at the Institute for Advanced Study, where he had been active since last autumn as a Fellow and member in a “Tibet Focus Group” together with Guntram Hazod and Shen Weirong.

His sudden death has profoundly affected us all. But above all, we first think of his family, and our deepest and heart-felt condolences go out to Tsering’s wife and their two children.

Tsering came from a nomadic family in western Tibet, where he grew up as the fourth of nine children, before his parents sent him to Lhasa further education. From here his education led him to Beijing, with studies at the Minzu University and the Ethnology Department of the Chinese Academy of Social Sciences. From 1994 he occupied a leading position at the Tibetan Academy of Social Sciences (TASS), Lhasa, where for the last 15 years he served as director of the Religious Department of this institution. He greatly influenced the research work of this institute, and the gap he leaves within the whole TASS will be enormous.

From 1995 he was involved in a number of national and international teaching and research programmes, with Guest Professorships at universities in China, and as a research associate at several prominent foreign institutes – in Vienna (1996, 1998, 1999/2000, 2010, 2011), Virginia (2001), Harvard (2004) and Princeton (2006). Widely known are the books, where he essentially participated as co-author or collaborator – text and ethnography based studies on medieval Central Tibet (2000, 2005, 2007). Similarly important are his numerous later studies (in Tibetan, several also trilingual Tibetan/Chinese/English) related to the history of Western Tibet (2006, 2009, 2011, 2012, 2014).

From 2001 Tsering increasingly dedicated himself to his West Tibet (Stod Mnga’ ris) research, especially related to the Kingdom of Guge (10th–17th century CE). He often verbally stated that his aim was to reveal as much as possible of the cultural heritage of his West Tibetan homeland to the world during his lifetime. He considered that this treasure belonged neither to Tibet nor to China, but to the whole world. This was the standard he set for his own work; it might even be said that this was his central message as a Tibet researcher.

There was something quite unusual in Tsering’s approach as both as a researcher in general and a field researcher in particular: he was a gentle door-opener; in fact, with him many doors opened as if by magic. The range of his findings is enormous. A number of these are known from his publications, but much more material is still unprocessed, and we know from discoveries in West Tibet, which have not yet been recorded – such as collections of unique texts from monasteries whose evaluation would require a multi-annual project. His last work, which will be published this year, is related to an exceptional discovery in South East Tibet where Tsering stayed for an extended period in 2014: a monumental, four-metre high stone relief of the Buddha Vairocana with his entourage, a work from the late 8th or early 9th century.

03_obituaryTGIn Berlin, 2015

 

Most recently, in Berlin he worked on a book project on Zhang Zhung, based on chapters in Pandita Grags pa rgyal mtshan’s Nyi ma’i rigs kyi rgyal rabs skye dgu’i cod paṇ nyi zla’i phreng mdzes. Tsering’s approach to Zhang zhung was characterised by a rather critical attitude towards contemporary Zhang Zhung studies in Western, Tibetan and Chinese works. Many of them were pure fables, he used to say, or more prosaically: “Zhang Zhung is (like Bon) a pot where everything that is found in the highlands, which appears to be old and is not instantly explainable, is thrown into it”.

He was emotionally closely connected to the history of his homeland, and the fact that he adopted for himself the author’s name “Guge Tsering Gyalpo” is simply an expression of this pride. His maternal grandfather came from the small district called Gu ge (not far northwest of Tholing), after which historically the famous Buddhist Kingdom is named.

Tsering was exceptional. Apart from his special talent for getting access to new historical material, his enormous lexical knowledge, and so on, all those who knew him and worked with him emphasised his unique character: humility, generosity and openness. But there was much more. His entire being was one of infinite warmth, and an almost childlike purity. This exceptional combination of characteristics also made it easy for him to develop an immediate rapport with everyone, as well as with worlds not familiar to him. Here at the Institute for Advanced Study, an elite institution where the humanities and life sciences meet, he was immensely popular from the very beginning. And, with ease, he led the wondering Fellows into the fascinating world of his homeland.

With Tsering Gyalpo a pearl of the Tibetan Studies community has gone from us, but even more so a pearl of a human being.

I personally will miss you infinitely, Tsering Gyalpo-la; at the same time I’m so thankful that our paths crossed, that I could learn from you, laugh with you and that you have shown me, and many others, how great people can be!

Guntram

Berlin, 5 July 2015

 Obituary and all photos by Guntram Hazod

 05_obituaryTGTsering Gyalpo in his homeland

* * *

Tsering Gyalpo, selection of major publications, 2000-2015

2000

(with Guntram Hazod and Per K. Sørensen) Civilization at the Foot of Mt. Sham-po. The Royal House of lHa Bug-pa-can and the History of g,Ya’-bzang. Historical Texts from the Monastery of g.Ya’-bzang in Yar-stod (Central Tibet). Wien: Verlag der Österreichischen Akademie der Wissenschaften.

2005

  1. a) Gu ge tshe ring rgyal po’i ched rtsom phyogs bsgrigs. Beijing: Krung go’i bod rig dpe skrun khang.
  1. b) Cooperation in Per K. Sørensen and Guntram Hazod 2005, Thundering Falcon. An Inquiry into the History and Cult of Khra-’brug, Tibet’s First Buddhist Temple. Wien: Verlag der Österreichischen Akademie der Wissenschaften.

2006

Mnga’ris chos ’byung gangs ljongs mdzes rgyan. Lhasa: Bod ljongs mi dmangs dpe skrun khang. (Tranl. into Chinese 2014; awarded the Mount Everest Tibetology Prize, 2010).

2007

Cooperation in Per K. Sørensen and Guntram Hazod 2007, Rulers on the Celestial Plain. Ecclesiastic and Secular Hegemony in Medieval Tibet. A Study of Tshal Gung-thang. 2 Vols. Wien: Verlag der Österreichischen Akademie der Wissenschaften.

2009

(With Christian Jahoda, Christiane Papa-Kalantari), The Buddhist Monuments of Khartse Valley, Western Tibet. Austrian Academy of Sciences / AAS Working Papers in Social Anthropology 2009, Volume 9: 1–28. (http://epub.oeaw.ac.at/wpsa9)

2011

Mural paintings of Wa-chen cave in Rtswa-mda’, mNga’-ris (Tibetan, Chinese and English), Lhasa: Bod ljongs mi dmangs dpe skrun khang. (Awarded the Mount Everest Tibetology Prize, 2013.)

2012

(With Christian Jahoda, Christiane Kalantari and Patrick Sutherland), ’Khor chags / Khorchag / Kuojia si wenshi daguan [Kuojia Monastery: An Overview of Its History and Culture]. Studies and Materials on Historical Western Tibet, Volume I. Lhasa: Bod ljongs bod yig dpe rnying dpe skrun khang.

Forthcoming (2015)

Gsar du rnyed pa’i bod btsan po’i skabs bzhengs pa’i smar khams rdzong rnam par snang mdzad kyi brag brkos snang brnyan skor la rags tsam brjod pa (A Brief Report on a Rock-carve Image of Vairocana, recently traced in Smar khams County and erected during the Imperial Period), in: Czaja, Olaf and Guntram Hazod (eds.), The Illuminating Mirror: Festschrift for Per K. Sørensen on the occasion of his 65th Birthday.

༢༠༡༦། གསལ་བསྒྲགས་ཐེངས་དང་པོ།

སྤྱི་ལོ་ཉིས་སྟོང་བཅུ་དྲུག་ལོའི་ཟླ་དྲུག་པའི་ཚེས་བཅུ་དགུ་ནས་ཉེར་ལྔའི་བར་

ནོར་ཝེའི་གྲོང་ཁྱེར་པིར་ཀིན་དུ་བསྡུ་བ།

སྤྱི་ལོ་ཉིས་སྟོང་བཅུ་དྲུག་ལོའི་ཟླ་དྲུག་པའི་ཚེས་བཅུ་དགུ་སྟེ་གཟའ་ཉི་མའི་ཉིན་ནས་ཚེས་ཉེར་ལྔ་སྟེ་གཟའ་སྤེན་པའི་ཉིན་བར་ནོར་ཝེའི་པིར་ཀིན་སློབ་ཆེན་དུ་རྒྱལ་སྤྱིའི་བོད་རིག་པའི་དཔྱད་གླེང་གྲོས་ཚོགས་སྐབས་བཅུ་བཞི་བ་བསྡུ་ཐུབ་པ་ནི་སློབ་ཆེན་འདིའི་གཟི་བརྗིད་ཅིག་ཏུ་འཁུམས་ལ། གྲོས་ཚོགས་འདི་ནི་རྒྱལ་སྤྱིའི་བོད་རིག་པའི་མཐུན་ཚོགས་ཀྱིས་བོད་དང་ནོར་ཝེའི་སློབ་ཆེན་མཉམ་སྦྲེལ་རིག་གཞུང་ཚོགས་པར་མཉམ་འབྲེལ་སྒོས་སྒྲུབ་པ་ཞིག་སྟེ། བོད་དང་ནོར་ཝེའི་སློབ་ཆེན་མཉམ་སྦྲེལ་རིག་གཞུང་ཚོགས་པས་ཨོ་སི་ལོ་སློབ་ཆེན་དང་། པིར་ཀིན་སློབ་ཆེན། ཁྲོམ་སཱོ་སློབ་ཆེན་བཅས་དང་མཉམ་འབྲེལ་གྱིས་ལས་དོན་སྒྲུབ་པ་ཞིག་ཡིན། སྐབས་འདིའི་གྲོས་ཚོགས་ཀྱི་གཙོ་གཉེར་བ་ནི་ཨོ་སི་ལོ་སློབ་ཆེན་གྱི་ཤར་ཕྱོགས་པའི་སྐད་ཡིག་དང་རིག་གནས་ཞིབ་འཇུག་སྡེ་ཁག་གི་དགེ་རྒན་ཆེན་མོ་Hanna Havnevik ལགས་ཏེ། མོ་རང་གིས་བོད་དང་ནོར་ཝེའི་སློབ་ཆེན་མཉམ་སྦྲེལ་རིག་གཞུང་ཚོགས་པའི་ཚོགས་གཙོའི་འགན་ཡང་གཅིག་ལྕོགས་སུ་བཞེས་མུས་ཡིན།

པར་ལེན་མཁན། Arthur Sand

 འཕྲིན་གསར།

ཆེད་གླེང་དཔྱད་བརྗོད་དང་སྒྲོག་ཙེ་སྒོར་མོའི་ཚོ་ཆུང་(སྔོན་མའི་གསལ་བསྒྲགས་ནང་འདི་ལ་བགྲོ་གླེང་ཚོགས་ཆུང་དུ་བཏགས་ཡོདབསྒྲིག་རྒྱུའི་སྙན་ཞུའི་ཡི་གེ་ ༥༡ ད་ལྟ་རྒྱལ་སྤྱིའི་བོད་རིག་པའི་དྲ་ངོས་སུ་སྤེལ་ཡོད་ལ། ཚོ་ཆུང་བསྡུ་རྒྱུའི་མཚམས་སྦྱོར་དག་ལ་རྒྱལ་སྤྱིའི་བོད་རིག་པའི་བློ་འདོན་ཚོགས་ཆུང་དང་མཉམ་འབྲེལ་སྒོས་ཞིབ་བཤེར་བྱས་ཟིན། དཔྱད་རྩོམ་གྱི་ནང་དོན་གནད་བསྡུས་བསྐུར་བའི་དུས་ཡུན་དེ་ང་ཚོའི་སྔོན་དཔག་ལས་དུས་འགྱངས་ཤོར་བས། དེ་བསྐུར་བའི་མཇུག་མཐའི་ཉིན་མོ་ནི་ཟླ་ ༡༢ པའི་ཚེས་ ༡ ལ་བསྣུར་ཡོད་པ་དང་། ཆོག་མཆན་འཐོབ་མིན་གྱི་བརྡ་ཐོ་སྤྱི་ལོ་ ༢༠༡༦ ལོའི་ཟླ་ ༢ པའི་ཚེས་ ༡ ལ་གཏང་རྒྱུ་དང་། ཐོ་འགོད་རིན་དངུལ་(ཨ་སྒོར 320) སྤྲོད་པའི་མཇུག་མཐའི་ཉིན་མོ་ནི་སྤྱི་ལོ་ ༢༠༡༦ ལོའི་ཟླ་ ༤ པའི་ཚེས་ ༡ ཡིན་ལ་དུས་བཅད་ནང་དུ་དྲ་ངོས་སུ་དངུལ་སྤྲད་ཆོག

དཔྱད་རྩོམ་དང་བགྲོ་གླེང་ཚོགས་ཆུང་གི་ནང་དོན་གནད་བསྡུས་འབྲི་བར་འདིར་བཀོད་པའི་རེའུ་མིག་འདི་སྤྱད་དེ་་་་བསྐུར་དགོས་པ་དང་། ཧི་མ་ལ་ཡའི་ཡིག་གཟུགས་སྤྱོད་རྒྱུ་གལ། Registration Form Word (Tibetan) རེའུ་མིག་འདི་ཡོངས་སུ་ཁ་བསྐང་རྗེས་ Word ཡི་རྣམ་པས་ང་ཚོའི་གློག་ཟམ་སྟེ་ iats2016@gmail.com ལ་བསྐུར་རོགས། ང་ཚོའི་བྱ་བའི་དགོས་མཁོ་ལ་དམིགས་ཏེ། ནན་གྱིས་གསལ་འདེབས་བྱ་རྒྱུ་ཞིག་ལ། ཐོ་འགོད་རེའུ་མིག་ལས་རུས་དང་མིང་སྒེར་གྱི་ཕྱི་འགྲིམ་ལག་ཁྱེར་རམ་Passport སྟེང་ཡོད་པ་ཇི་མ་ཇི་བཞིན་དུ་འབྲི་རྒྱུ་དང་། ད་དུང་སྡོད་གནས་དང་རྒྱལ་ཁོངས་ཀྱང་དབྱིན་ཡིག་གམ་རོ་མན་(a, b, c, d) ཡིག་རིགས་ཀྱིས་བྲིས་ཏེ་བསྐུར་རྒྱུ་གལ།

ཐོ་འགོད།

ཐོ་འགོད་རིན་དངུལ་ནི་ཨ་སྒོར་སུམ་བརྒྱ་དང་ཉི་ཤུ་ཡིན་ཏེ། འདིའི་ནང་དྲོས་ཇ་དང་། ཕྱི་དྲོའི་དུས་སུ་ཕྱི་རོལ་ཏུ་གཟིགས་སྐོར་ཐེངས་གཅིག་དང་། དགོང་མོར་རྩེད་འཇོའི་བྱ་འགུལ་སྣ་གཉིས་བཅས་ཚུད། ཐོ་འགོད་རིན་དངུལ་སྤྲོད་པའི་མཇུག་མཐའི་ཉིན་མོ་ནི་སྤྱི་ལོ་ཉིས་སྟོང་བཅུ་དྲུག་ལོའི་ཟླ་གཉིས་པའི་ཚེས་བཅོ་ལྔ་ཡིན། སྡོད་ཁང་གི་ཕྱོགས་ནས་ཕྱིའི་མགྲོན་ཁང་དང་སློབ་མའི་མལ་ཁང་སོགས་རིགས་མི་འདྲ་བ་མང་དུ་ཡོད་ཅིང་། དེ་དག་གི་ཁང་རིན་ནི་ང་ཚོས་འབྲེལ་ཡོད་མི་སྣར་གྲོས་བྱས་ཏེ་ཚོགས་མི་རྣམས་ལ་དམིགས་བསལ་སྟེར་ངེས་ལ། རྗེས་ཕྱོགས་དྲ་ལམ་ནས་རང་དང་འཚམ་པའི་སྡོད་ཁང་ཐོ་འགོད་བྱས་ཏེ་གདམ་ཆོག གཞན་གྱི་རོགས་དངུལ་ཅི་ཡང་མེད་པའི་ཚོགས་ཞུགས་པ་རྣམས་ལ་ང་ཚོས་ཅི་ནུས་ཀྱིས་འགྲོ་གྲོན་ཡོངས་སམ་ཡང་ན་ཕྱེད་ཀ་ཙམ་གྱི་རོགས་བྱ་རྩིས་ཡོད་མོད། ངེས་པར་ནན་བཤད་དང་གསལ་འདེབས་བྱ་རྒྱུ་ཞིག་ལ། ང་ཚོའི་གནས་བབས་ལ་གཞིགས་ན་ཚོགས་ཞུགས་མི་སྣ་ཉུང་ཤས་ཤིག་ལ་མ་གཏོགས་རོགས་སྐྱོར་བྱ་ཐུབ་རྒྱུ་མ་རེད་སྙམ།

ཐོ་འགོད་རེའུ་མིག་ཁ་བསྐང་རྗེས། གློག་རྡུལ་ཡིག་ཟམ་གྱི་ཞར་བྱུང་དུ་སྦྱར་ཏེ་ཐེངས་འདིའི་རྒྱལ་སྤྱིའི་བོད་རིག་པའི་དཔྱད་གླེང་གྲོས་ཚོགས་ལ་ཞུགས་པའི་སྙན་ཞུ་འབུལ་ཡུལ་ཏེ་ iats2016@gmail.com ལ་བསྐུར་དགོས།

དོ་སྣང་བྱ་དགོས་པའི་གནད་འགའ།

༡        སྤྱིའི་སྒྲིག་སྲོལ་ལྟར་ན། གྲོས་ཚོགས་ལ་ཞུགས་མཁན་ཚང་མས་རང་རང་གི་དཔྱད་རྩོམ་སྒྲོག་སྤེལ་གནང་དགོས་ཤིང་ཡུན་ཚད་ནི་སྐར་མ་ཉི་ཤུ་ཡིན་པ་དང་། ཚོགས་ཐོག་ཏུ་དབྱིན་ཇིའི་སྐད་དང་། བོད་སྐད། ཧྥ་རན་སིའི་སྐད། འཇར་མན་གྱི་སྐད་བཅས་སྐད་རིགས་བཞི་ལས་གང་འཚམ་གྱིས་སྤྱད་ཆོག་པ་ཡིན།

༢        ཚོགས་ཞུགས་མི་སྣ་སུ་ཡིན་རུང་རང་ལ་དམིགས་བསལ་གྱི་དོན་གནད་དམ་དྲི་གཞི་གྲོས་མོལ་གྱི་ཚུལ་གྱིས་ཐག་གཅོད་བྱ་རྒྱུའི་དགོས་པ་དང་རེ་འདོད་ཡོད་ན་བགྲོ་གླེང་ཚོགས་ཆུང་སྒྲིག་འཛུགས་བྱ་ཆོག་སྟེ། ཚོགས་ཆུང་བསྒྲིག་པར་རང་གི་དོན་གནད་དམ་དྲི་གཞིར་གྲོས་མོལ་བྱ་བར་འཚམ་པའི་མི་སྣར་འབྲེལ་བ་བྱ་རྒྱུ་དང་གྲོས་ཚོགས་སྤྱིའི་གཙོ་གཉེར་བར་གནས་ཚུལ་བརྗོད་རྒྱུ་ནི་མི་སྒེར་གྱི་འོས་འགན་ཡིན། གལ་ཏེ་ཁྱེད་ལ་བགྲོ་གླེང་ཚོགས་ཆུང་བསྒྲིག་རྒྱུའི་རེ་འདོད་ཡོད་ན། དེའི་ཞིབ་ཕྲའི་གནས་ཚུལ་(ཤོག་ངོས་གཅིག་གི་སྟེང་ཡིག་འབྲུ་ལྔ་བརྒྱའི་མན)བྲིས་ཏེ་ཉིས་སྟོང་བཅོ་ལྔའི་སྤྱི་ཟླ་བཅུ་བའི་ཚེས་བཅོ་ལྔའི་ཚུན་ལ་བསྐུར་དགོས། གཞན་ཡང་། བགྲོ་གླེང་ཚོགས་ཆུང་སྒྲིག་འཛུགས་བྱ་བའི་ཚོགས་མིར་གྲོས་ཚོགས་ཀྱི་སྐབས་གཞན་ཞིག་སྤྱད་དེ་དཔྱད་རྩོམ་སྒྲོག་སྤེལ་བྱ་བའི་གོ་སྐབས་མེད།

༣           རྒྱལ་སྤྱིའི་བོད་རིག་པའི་དཔྱད་གླེང་གྲོས་ཚོགས་སྟེང་སྤེལ་རྒྱུའི་དཔྱད་རྩོམ་ཚང་མ་གསར་བ་ཡིན་དགོས་ཏེ། གྲོས་ཚོགས་གཞན་དུ་སྤེལ་མྱོང་བའམ་ཡང་ན་སྔ་མོ་ནས་དཔར་སྐྲུན་བྱས་ཟིན་པའི་དཔྱད་རྩོམ་བསྐྱར་སྤེལ་བྱ་མི་རུང་བ་དང་། དཔྱད་རྩོམ་གྱི་དཔྱད་གཞི་ཁུངས་བཙུན་ཞིང་དཔྱད་འབྲས་གསར་བ་མངོན་པ་དང་བོད་རིག་པའི་ཞིབ་འཇུག་གི་ཁྱབ་ཁོངས་སུ་གཏོགས་པ་སོགས་ཀྱི་ཆ་རྐྱེན་ངེས་པར་ཚང་དགོས། ཞིབ་ཏུ་བརྗོད་ན།

ཀ          རྒྱལ་སྤྱིའི་བོད་རིག་པའི་དཔྱད་གླེང་གྲོས་ཚོགས་སྟེང་ཐེངས་དང་པོར་ཞུགས་པའི་སློབ་མ་ཚོས་རང་རང་གི་སློབ་གྲྭའི་འབྲེལ་ཡོད་མི་སྣས་བྲིས་པའི་འོས་སྦྱོར་ཡི་གེ་ (Letter of recommendation) དང་སྒེར་གྱི་མཚམས་སྦྱོར་ཡི་གེ་ (Curriculum Vitae) སྟེ་རང་ཉིད་ཀྱི་མིང་དང་སྐྱེས་ལོ། སློབ་གསོ་མྱངས་པའི་བརྒྱུད་རིམ་དང་ད་ལྟའི་བར་པར་དུ་བསྐྲུན་ཟིན་པའི་དཔེ་ཆ་དང་དཔྱད་རྩོམ་གྱི་ཁ་བྱང་སོགས་གླེང་རིན་ཡོད་པ་དག་ཉུང་བསྡུས་ཀྱིས་ཤོག་ངོས་གཉིས་མ་བརྒལ་བ་རེ་ཡི་གེར་བྲིས་ནས་བསྐུར་དགོས།

ཁ         ཚོགས་ཞུགས་མི་སྣའི་ཁྲོད་སྐབས་འདིར་རྒྱལ་སྤྱིའི་བོད་རིག་པའི་གྲོས་ཚོགས་ལ་ཐེངས་དང་པོར་ཞུགས་མཁན་ནམ་ཡང་ན་ཉིས་སྟོང་བཅུ་གསུམ་ལོར་སྐབས་བཅུ་གསུམ་པའི་གྲོས་ཚོགས་སོག་པོའི་རྒྱལ་ཁབ་ཏུ་བསྡུས་པར་ཐོག་དང་པོར་ཞུགས་པའི་ཚོགས་ཞུགས་མི་སྣ་དང་། ད་དུང་འདིར་ཞུགས་སློབ་མ་ཡོངས་ཀྱིས་རང་རང་གི་དཔྱད་རྩོམ་གྱི་ནང་དོན་གནད་བསྡུས(ཡིག་འབྲུ་བདུན་བརྒྱ་དང་ལྔ་བཅུའི་མན)རེ་བྲིས་ཏེ་ཉིས་སྟོང་བཅོ་ལྔ་ལོའི་སྤྱི་ཟླ་བཅུ་གཉིས་པའི་ཚེས་དང་པོའི་ཚུན་ལ་བསྐུར་དགོས།

ག        ཚོགས་ཞུགས་མི་སྣ་གཞན་དག་གིས་ཀྱང་ཡིག་འབྲུ་ཉིས་བརྒྱ་དང་ལྔ་བཅུའི་ཡས་མས་ཀྱིས་གྲུབ་པའི་དཔྱད་རྩོམ་གྱི་ནང་དོན་གནད་དུ་བསྡུས་པ་རེ་བྲིས་ཏེ་ཉིས་སྟོང་བཅོ་ལྔ་ལོའི་སྤྱི་ཟླ་བཅུ་གཉིས་པའི་ཚེས་དང་པོའི་ཚུན་ལ་བསྐུར་དགོས།

ང         དཔྱད་རྩོམ་གྱི་ནང་དོན་གནད་བསྡུས་ཀྱི་ཆ་ནས་ཚིག་བསྡུས་ཤིང་དོན་གནད་དུ་འཁེལ་དགོས་ཏེ། ང་ཚོས་དཔྱད་རྩོམ་གྱི་ནང་དོན་གནད་བསྡུས་ལ་གཞིགས་ཏེ་ཞིབ་ཕྲའི་སྒོས་ཚོགས་མི་གདམ་གསེས་བྱ་རྒྱུ་ཡིན་ལ། རྒྱལ་སྤྱིའི་བོད་རིག་པའི་རིག་ལམ་གྱི་ཚད་གཞིར་མ་ལོན་པའམ་དེ་དང་ཉེ་བར་མ་མཐུན་ཚེ་འདིར་དང་ལེན་བྱ་ཐབས་བྲལ་བས་ནན་ཏན་བྱ་རྒྱུ་གལ། དེ་ཡང་ཁྱེད་ཉིད་གྲོས་ཚོགས་སུ་ཞུགས་ཆོག་མིན་གྱི་བརྡ་སྦྱོར་ཉིས་སྟོང་བཅུ་དྲུག་ལོའི་སྤྱི་ཟླ་གཉིས་པའི་ཚེས་དང་པོའི་ཚུན་ལ་བསྒྲག་ངེས།

 

༤         གྲོས་ཚོགས་སུ་ཟུར་ཞུགས་སམ་ལྟ་ཞིབ་གནང་མཁན་ཚོས་རང་ཉིད་ཀྱིས་མིག་སྔར་སྒྲུབ་བཞིན་པའི་ཞིབ་འཇུག་ལས་དོན་དང་ཞིབ་འཇུག་ཐད་ཀྱི་དགའ་ཕྱོགས་གང་ཡིན་སྐོར་གྱི་གནས་ཚུལ(ཡིག་འབྲུ་བདུན་བརྒྱ་དང་ལྔ་བཅུའི་ཡས་མས)འབྲི་དགོས་པ་མ་ཟད། རང་རང་གི་འབྲེལ་ཡོད་སྡེ་ཁག་ནས་བླངས་པའི་འོས་སྦྱོར་ཡི་གེ་དང་བཅས་བསྐུར་དགོས།

༥          ང་ཚོས་གྲོས་ཚོགས་སྤྱིའི་འགྲོ་སོང་ཡོངས་རྫོགས་གྲོས་ཚོགས་མ་བསྡུས་པའི་སྔ་རོལ་ཏུ་སྤྲོད་དགོས་ཕྱིར། གལ་ཏེ་ཁྱེད་ཉིད་སྐབས་འདིའི་བོད་རིག་པའི་དཔྱད་གླེང་གྲོས་ཚོགས་སུ་ཞུགས་ཐུབ་པ་གཏན་འཁེལ་བྱས་ཚེ་ཉིས་སྟོང་བཅུ་དྲུག་གི་སྤྱི་ཟླ་གཉིས་པའི་ཚེས་བཅོ་ལྔའི་ཚུན་དུ་ཐོ་འགོད་རིན་དངུལ་ངེས་པར་འཕྲོད་རྒྱུ་གལ། ཐོ་འགོད་བྱ་ཚུལ་མི་འགྱངས་པར་ང་ཚོའི་དྲ་ངོས་སུ་དགོད་ངེས།

༦          ཕྱི་འགྲིམ་ཆོག་མཆན་ནམ་ཐོངས་མཆན་ visa དང་འགྲུལ་སྐྱོད་བདེ་འཇགས་ཁག་ཐེག་ Travel Insurance ཐད་ཀྱི་འགྲོ་ལུགས་ཐམས་ཅད་གྲོས་ཚོགས་སུ་ཞུགས་མཁན་ཚོས་རང་སྟེང་ནས་བསྒྲུབ་དགོས་ཏེ། པིར་ཀིན་སློབ་ཆེན་གྱིས་འདིའི་སྐོར་གྱི་འགན་འཁུར་མི་ཐུབ་ཅིང་། ང་ཚོས་ཁྱེད་ཅག་གི་དགོས་མཁོར་དམིགས་ཏེ་གདན་ཞུ་ཡི་གེ་བསྐུར་ངེས།

༧          སྐབས་སྐབས་ཀྱི་གནས་ཚུལ་གསར་བ་ཡོད་ན་ང་ཚོའི་དྲ་ངོས་ལས་ཁྱབ་བསྒྲགས་བྱ་རྒྱུ་ལས་གཞན་རྒྱལ་སྤྱིའི་བོད་རིག་པའི་དཔྱད་གླེང་གྲོས་ཚོགས་ཀྱི་ཡིག་ཟམ་ལས་ཀྱང་བརྒྱུད་སྐུར་བྱ་རྒྱུ་ཡིན།

རྒྱལ་སྤྱིའི་བོད་རིག་པའི་དཔྱད་གླེང་གྲོས་ཚོགས་སྐབས་བཅུ་བཞི་བར་འབྲེལ་ཡོད་ཀྱི་འཕྲིན་དང་ཡིག་ཆ་སོགས་བསྐུར་ཡུལ་ནི།

iats2016@gmail.com

ཁྱེད་ཉིད་པིར་ཀིན་དུ་ཕེབས་པར་

དགའ་བསུ་ཞུ།

པར་འདི་པིར་ཀིན་ཡུལ་སྐོར་ཚོགས་པར་དབང་ཞིང་པར་ལེན་མཁན་ནི་ Jan M. Lillebø ཡིན།

པར་འདི་པིར་ཀིན་ཡུལ་སྐོར་ཚོགས་པར་དབང་ཞིང་པར་ལེན་མཁན་ནི་ Thor Westrebø ཡིན།

© Avinor

14th IATS Seminar 2016 – First Announcement

The University of Bergen (UiB) is honoured to host the 14th IATS Seminar in Bergen, Norway, from Sunday 19 to Saturday 25 June 2016 in co-operation with the Network for University Co-operation Tibet-Norway, an academic network with the universities of Oslo, Bergen and Tromsø as partners. The convenor is Professor Hanna Havnevik, Department of Culture Studies and Oriental Languages, University of Oslo, and Chair of the Network. It is with great pleasure that we now extend this invitation for proposals for papers and panels. For a Tibetan language version of this announcement, click here.

 

 © Arthur Sand

Registration

Please note that the dates for the deadline of panel descriptions and abstracts have been changed. The new deadline for panels is 15 October, and for abstracts 1 December. Please submit the panel descriptions and abstracts using this form: Registration Form Word (English)

This form, which should contain only Roman characters, should be submitted as a Word file. Please send your completed form to: iats2016@gmail.com

Registration fee: US $ 320. The deadline for payment has been extended to 1 April 2016. An online payment system will be available in due course.

The registration fee covers lunches, an afternoon excursion and two evening events. There are various types of accommodation available in Bergen, ranging from hotel rooms to student dormitories. We will negotiate special rates for participants. An online booking service for accommodation will be available at a later date.
In cases where participants have no funding, we will try as far as possible to cover their expenses in whole or in part. As in the past, preference will be given to scholars from the Tibetan areas. We do, however, emphasise that our ability to provide such support will probably be severely limited, and is only likely to benefit a small number of participants.

Note the following points:
1. Participants are generally required to present a paper. Papers may be presented in any of the four working languages of the IATS: English, Tibetan, French, and German. Papers may not exceed the time limit of 20 minutes.
2. Participants may organise panels or round tables on specific subjects, but it is their responsibility to contact others whom they would like to include and to keep the organisers informed about such plans. Roundtables or workshops should be organised as discussions without formal presentations. Proposals for panels or round tables must contain a one-page description (max. 500 words) and be submitted by 15 October 2015. Those participating in a panel may not present a paper in another session of the conference.
3. Participants may not present papers that have been read at other conferences or published elsewhere. All papers should present the results of original research related to Tibetan studies.
a) A student wishing to participate in an IATS seminar for the first time is asked to provide a letter of recommendation from a faculty member at his/her institution and to submit a short (max. two-page) curriculum vitae.
b) All participants attending for the first time or whose first IATS conference was the 13th seminar held in Ulaanbaatar in 2013, including students, are also asked to submit an abstract (c. 750 words) of their paper by 1 December 2015.
c) All other participants are asked to send in a brief abstract of c. 250 words, likewise by 1 December 2015.
d) All abstracts will be evaluated by the IATS Advisory Board and papers will not be accepted if they are deemed not to conform to international standards of academic work. Notice of acceptance/rejection will be sent by 1 February 2016.
4. Those who wish to attend only as observers, such as students, should submit a description of approximately 750 words of the current state of their work and research interests as well as a letter of recommendation from their academic institution. Note that observers will also be required to pay the registration fee.
5. If you are accepted as a participant in the 14th IATS seminar, it is absolutely necessary that your registration fee be received by 15 February 2016. We have to pay the seminar expenses in advance, well ahead of the actual event! Information on how to register will be published on this webpage in the near future.
6. All participants must organise their own visas and travel insurance. The University of Bergen will not be responsible for any of these issues. Letters of invitation for visas will be provided on request.
Periodic updates about the seminar will be announced on this webpage and will be circulated on the IATS mailing list.

All communications concerning the 14th IATS Seminar should be sent to
iats2016@gmail.com
Welcome to Bergen!

 

© Bergen Tourist Board/Jan M. Lillebø

 

© Bergen Tourist Board/Thor Westrebø

 

 © Avinor

 

 

Michael Hahn 1941-2014

Obituary

It is with deep regret that I convey to you the sad news of the passing away of our beloved teacher and good friend Professor Michael Hahn. After a prolonged illness this distinguished scholar left us peacefully in the evening of July 12, 2014. For almost two decades from 1988 till 2006 Professor Michael Hahn held the chair of the Department of Indology and Tibetology at the University of Marburg, where he fostered many students and contributed numerous books and articles. Even to the very last days of his fruitful life, despite the impediments of his illness, he was always keen to promote scholarship and generously shared his vast knowledge. We will all dearly miss him. A small memorial service will be held today at 5 p.m. in the St. Elisabeth-Hospiz in Marburg. At present arrangements for a funeral service at his birthplace in Otterndorf are being made.

Dragomir Dimitrov

A Personal Homage to Michael Hahn (1941-2014)

I am grateful to have the opportunity to convey a few words in memory and in honor of an esteemed colleague and dear friend, the late Prof. Dr. Michael Hahn.

Michael Hahn showed a remarkable diversity of talents and interests already in his youth. Born in 1941 in Otterndorf, a small town on the northern coast of Germany, he was an enthusiastic piano player from a young age and this love stayed with him till the end of his life. One of the last times we met, in 2012, he treated us, his guests, to a wonderful recital of Mozart and Beethoven in his living room.

His university studies at Göttingen, Hamburg and Bonn (between 1960 and 1968) included such multifarious fields as mathematics, Sanskrit, psychology, musicology, Tibetan and Mongolian. I think we can find echoes of all these various academic disciplines and approaches throughout Hahn’s work.

His immense contribution to South and Central Asian literary studies, and to Tibetan linguistics is of course obvious. Mathematics I see in the thorough systematics and uncompromising precision which is typical of all of his publications. Psychology is present in many of his discussions of –for instance— poetical tropes and metaphors in narrative or lyrical literature which so often speak of the peculiarities –both strengths and weaknesses— of human nature. Even musicology and his love of music I see reflected, for example  in his work on chandas, ‘metrics’, which of course dictates the ‘musical’ rhythm and melody of  poetry.

As successor to Wilhelm Rau (1922-1999), Michael Hahn was professor of Indology and Tibetology at the Marburg University from 1988 to 2007. During these years he produced groundbreaking explorations of a number of Indo-Tibetan literary fields, notably poetical metrics, didactical narrative, Buddhist plays and hymns. Both Indian and Tibetan studies owe him a great debt for the wealth of textual materials he has made accessible, with uncompromising precision in its presentation and analysis.

Michael was not merely a huge source of knowledge and information, he also was a tremendous inspiration to his students and colleagues alike. To phrase it in Buddhist terms: he had no ācāryamuṣṭi, no ‘clinched fist of the teacher’. In other words, he did not withhold knowledge or insights, but shared this freely with those sincerely intent on a thorough exploration of these often abstruse literary fields. So he was not only the Marburg  Mahāpaṇḍita par excellence, but I have always regarded him also –to remain in the Buddhist idiom– as a true Kalyāṇa-mitra in academia.

I have used Hahn’s textbook of classical Tibetan as the main tool ever since I started teaching Classical Tibetan at Leiden University in 1987, and I still use it to this day. Needless to say that it was a thrill for me to meet Michael in person for the first time at a conference in the 1990s. I sensed that quite a few colleagues were in awe of his rather strict and rigorous outward appearance, but I –and many with me— have admired and appreciated the magnanimous way in which he shared his vast expertise, and the warm heart that lived within him.

Actually the very first paper I heard him deliver was a real eye-opener for me. He spoke on the etymology of one Tibetan word: gtsug-lag, ‘science / sacred literature’.* Anyone familiar with Tibetan literature will have encountered this term countless times. I had occasionally wondered  briefly about its etymology, but did not give it serious attention and moved on. It is the kind of term one takes for granted. But Michael didn’t. He really set his teeth in it and came up with an etymological analysis that went against traditional views, yet was perfectly logical and consistent, lucidly argued and entirely convincing to me.

During my numerous visits to the Marburg Indology department I was invariably struck by the welcoming and warm atmosphere, yet at the same time intensely serious and focused spirit that pervaded the institute. And it was perfectly clear that Michael stood at the heart of this, that he was the true moving and inspiring force behind this.

To those truly committed to acquiring a well-founded and comprehensive understanding of the Indo-Tibetan literary heritage Michael offered exemplary integrity and accuracy. He did so to those who met him in person. He does so today still in his many publications and indirectly through his students and all others he inspired and taught by example. Let us remember the scholar and the man Michael Hahn in fond recognition.

Peter Verhagen (Leiden University Institute of Area Studies, The Netherlands)

* Paper read at the 7th IATS seminar in Graz 1995, and published as: M. Hahn (1997).’ À Propos the Term gtsug lag’, PIATS 7 Wien, vol. 1.

Helmut Krasser 1956-2014

 

Dear friends and colleagues,

As most of you have just learned, our excellent friend and colleague Helmut Krasser (born April 27, 1956) passed away during the night of Saturday to Sunday (March 29-30, 2014) at the Saint-Elizabeth Hospital in Vienna, attended by his daughter Sarah, his ex-wife Sabine, and his beloved mother. A leading scholar in the field of Buddhist philosophy and epistemology, Helmut Krasser had been the director of the Institute for the Cultural and Intellectual History of Asia (Austrian Academy of Sciences, Vienna) since 2007, an institute in which he had been active since 1987. Our friend died after a two-year struggle against illness during which he exemplarily never gave up hope and never abandoned his optimism or his good mood.

Helmut Krasser had studied Indian Buddhism, Tibetology and philosophy at the University of Vienna from 1981 to 1989 under the guidance of his teacher Prof. Ernst Steinkellner, whom he succeeded as the head of the Vienna institute. After his PhD (an edition and German translation of Dharmottara’s Laghuprāmāṇyaparīkṣā, Vienna 1991), he spent two years in Kyoto under the learned and friendly supervision of Prof. Katsumi Mimaki. Back in Vienna, he developed further the philological and historical acumen that made his work such an irreplaceable standard in the field of late Indian Buddhist philosophy. During the last ten years, Krasser had been increasingly involved in the Viennese institute’s groundbreaking cooperation with the China Tibetology Research Center (Beijing), a cooperation that resulted in the sensational publication of numerous works of which the Sanskrit originals had been hitherto considered lost. Besides his participation in numerous collective works and a long list of articles (e.g., Pramāṇakīrtiḥ, Festschrift Steinkellner, Vienna 2007, together with Birgit Kellner, Horst Lasic, Michael Torsten Much, Helmut Tauscher; Religion and Logic in Buddhist Philosophical Analysis, Vienna 2011, together with Horst Lasic, Eli Franco and Birgit Kellner; Scriptural Authority, Reason and Action, Vienna 2013, together with Vincent Eltschinger), Krasser’s most significant works include the monumental edition, translation and study of Śaṅkaranandana’s Īśvarāpākaraṇasaṅkṣepa (Vienna 2002, Krasser’s habilitation thesis), the edition of the first two chapters of Jinendrabuddhi’s Viśālāmalavatī commentary on Dignāga’s Pramāṇasamuccaya (Vienna, 2005 and 2012, together with Horst Lasic and Ernst Steinkellner), and an annotated translation of the final section of Dharmakīrti’s Pramāṇavārttikasvavṛtti (Vienna 2012, together with Vincent Eltschinger and John Taber). In his capacity as a lecturer at the University of Vienna, Krasser supervised the PhD theses of several promising young scholars, among whom mention may be made of Masamichi Sakai, Hisataka Ishida, and Patrick McAllister. It should also be mentioned that in the last few years, Krasser’s research work led him to hypothesize that most of the extant Buddhist philosophical literature actually consisted of more or less carefully edited notes taken by monastic students during “philosophy” classes. The (hypo)thesis, which certainly needs further substantiation and an edition of Krasser’s research notes, will not fail to be the source of scholarly debate and inspiration.

All those who had the privilege to meet Helmut Krasser were instantly charmed by his wit, the warm and vibrant expression of his eyes, his exceptional understanding of things human and social, and the unique manner in which he managed not to take himself or his research (too) seriously. Krasser did not only belong to the most talented scholars of his generation. He was also—and maybe above all—one of the most generous, humorous and lucid representatives of our field(s). We all owe you, we all miss you, Helmut.

Vincent Eltschinger