La demarcazione religiosa del territorio nel Bhutan


  • Pietro Scarduelli Università del PIemonte Orientale, Vercelli.


Parole chiave:

Himalayan anthropology, Bhutan ethnology, symbolic organization of space, Buddhism.


This paper deals with the symbolic organization of space in the traditional Bhutanese society on the background of the Buddhist religion. The author argues that there are different semantic networks whose ‘knots’ are monasteries, temples, stupa (mound-like structures containing Buddhist relics) and holy places. Every network consists of a specific kind of buildings or places, has both a peculiar symbolic meaning and a relationship with a facet of the religious system: theocracy, cosmology, ancestors cult. 

Riferimenti bibliografici

Barth F., Unni W., 2011, Situation of Children in Bhutan: An Anthropological Perspective, Thimpu: Center for Bhutan Studies.

Bruskeland I., 2001, On Bhutanese and Tibetan Dzongs, «Journal of Bhutan Studies», (5) 2: 8-41.

-- 2003, On Sacred Architecture and the Dzongs of Bhutan, Oslo: Arkitekthogskolen.

Buffetrille K., 1996, Montagnes sacrées, lacs et grottes. Lieux de pelerinage dans le monde tibétaine: Traditions écrites, réalités vivantes, Oslo: The Institute for Comparative Research in Human Culture.

Dorji P., 2013, The State of Anthropology in Bhutan, «Asian and African Studies», 12 (2): 147-156.

Gyatso J., 1987, Down With the Demoness: Reflections on a Feminine Ground in Tibet, «The Tibet Journal», XII (4): 38-53.

Huber T., 2008, The Holy Land Reborn, Chicago: The University of Chicago Press.

Martin M., 2007, Re-Assessing the Supine Demoness: Royal Buddhist Geomancy in Srong btsan sgam po Mithology, «Journal of the International Association of Tibetan Studies», 3: 1-47.

Miller J.R., 1998, The Supine Demoness (Srin mo) and the Consolidation of Empire, «The Tibet Journal», XXIII (3): 3-22.

Pommaret F., 2002, La danse des Huits Catégories de Dieux et Démons au Bhoutan, in K.Buffetrille & H.Diemberger (eds.), Territory and Identity in Tibet and the Himalayas, Leyden: Proceedings of the 9th IATS, Brill, , pp. 159-78.

-- 2003, Etres soumis, Etres protecteurs. Padmasambhava et les Huits Catégories de Dieux et Démons en Bhoutan, «Revue d’Etudes Tibetaines», 2: 40-66.

-- 2004, Yul and yul lha. The Territory and its Deity in Bhutan, «Bulletin of Tibetology», 40 (1): 39-67.

-- 2008, Protectors of Bhutan. The Role of Guru Rimpoche and the Eight Categories of Gods and Demons, in J.Ardussi & S.Tobgay (eds.), Written Treasures of Bhutan, Thimpu: National Library Of Bhutan, pp. 305-40.

-- 2009, Les revenants de l’Au-delà dans le monde tibétain, Paris: CNRS Éditions.

Scarduelli P., 2013, Una celebrazione della regalità divina. La festa dell’Indra Jatra a Kathmandu (Nepal), «Humanitas», LXVII (5-6): 152-74.

Sharma B., 2005, Lhops (Doya) of Bhutan: An Ethnographic Account, New Delhi: Akansha Publishing House.

Sita G., 2004, The Vital Link: Monpas and Their Forests, Thimpu: Center for Bhutan Studies.

Sonam W.,1990, The Brokpas: A Semi-nomadic People in Eastern Bhutan”, in N.K.Rustomji, C.Ramble (eds.), Himalayan Environment and Culture, Shimla: Indian Institute of Advanced Study, pp. 141-158.

Toffin G., 1984, Société et religion chez les Néwar du Nepal, Paris: CNRS.

-- 1992, The Indra Jatra of Kathmandu as a Royal Festival. Past and Present, «Contributions to Nepalese Studies», 19 (1):74-92.

-- 1993, Le Palais et le Temple. La fonction royale dans la valleé du Népal, Paris: CNRS.




Come citare

Scarduelli, P. (2015). La demarcazione religiosa del territorio nel Bhutan. EtnoAntropologia, 3(1), 23–37.