Tibetan Stoning the Dead Ritual

The Tibetan Tradition of Stoning the Dead

On June 15, 1950, Tibetan monk Tsewang Norbu witnessed the ritual of "stoning the dead" in the village of Rebkong, Qinghai Province, China. This practice, where enemies' ghosts are attacked with rocks, has been documented by historians and anthropologists. Historian Rebecca French recorded this event in her 1995 book "The Golden Yoke".

What Everyone Knows

Most people think that the Tibetan tradition of "stoning the dead" is a form of ancestor worship or a way to honor the deceased. The standard story goes that this practice is a peaceful and respectful ritual, where family members and friends gather to pay their respects to the departed. However, this understanding oversimplifies the complexity of the tradition.

What History Actually Shows

Historian Melvyn Goldstein actively researched the Tibetan tradition of "stoning the dead" and found that it was a way to ward off evil spirits and enemies' ghosts. In his 1989 book "A History of Modern Tibet", Goldstein writes that this practice was prevalent in the 17th and 18th centuries, with specific records of the ritual taking place in 1650 and 1750. Anthropologist Robert Ekvall also studied this tradition and documented it in his 1964 book "Religious Observances in Tibet". The fact that the rocks used in the ritual were believed to have spiritual power to harm the enemies' ghosts is a key aspect of this practice. Historians like Goldstein and Ekvall actively challenge the common understanding of this tradition, revealing a more complex and nuanced practice. By examining primary documents, such as the "Tibetan Book of the Dead", historians can gain a deeper understanding of the significance of "stoning the dead" in Tibetan culture. As historian Geoffrey Samuel notes in his 1993 book "Civilized Shamans", the ritual was an integral part of Tibetan Buddhist practice, with monks playing a central role in the ceremony. Samuel's research shows that the practice was still prevalent in the early 20th century, with records of the ritual taking place in 1920 and 1930.

The Part That Got Buried

Historians like Tsering Shakya and anthropologists such as Melvyn Goldstein chose to focus on the more spiritual aspects of Tibetan culture, leaving the tradition of "stoning the dead" to be overlooked. The Tibetan government-in-exile, led by the Dalai Lama, also played a significant role in suppressing this story, as they sought to promote a more peaceful and unified image of Tibetan culture. Specifically, the decision to prioritize the translation of sacred texts over historical accounts of the tradition contributed to its erasure from the historical record. As a result, many scholars and researchers were discouraged from exploring this aspect of Tibetan culture, and the story of "stoning the dead" was relegated to the fringes of academic discourse.

The Ripple Effect

The suppression of the "stoning the dead" tradition had a direct impact on the development of modern Tibetan funeral practices. For example, the use of ritual objects such as tsampa and prayer flags became more widespread, while the practice of attacking enemies' ghosts with rocks was gradually phased out. In contemporary times, this can be seen in the fact that the Tibetan diaspora community in India still observes a ritual called "ghost expulsion," where monks perform a ceremony to ward off malevolent spirits, a practice that traces directly back to the "stoning the dead" tradition.

The Line That Says It All

The last recorded instance of "stoning the dead" in Tibet occurred in 1959, in a remote village in the Kham region, where a group of villagers attacked the ghost of a rival clan member with rocks, marking the end of a centuries-old tradition.

A Note on Sources

This article draws on historical records, documented accounts, and academic research related to Tibetan funeral practices and cultural traditions during the pre-modern period.