Golok people

The Golok or Ngolok peoples are groups from Amdo in eastern Tibet, where their territory is referred in Tibetan as sMar-kog. They are located around the upper reaches of the Yellow River (dMar-čhu) and the sacred mountain Amnye Machen (rMa-rgyal). They are not an homogeneous group but are composed of peoples of very different ethnic backgrounds.^[1] The Golok was a haven for malcontents, refugees and miscreants from all over the Ambdo and Kham region, and thus the people are an amalgamation of peoples of diverse origin.^[2]

They were renowned in both Tibet and China as ferocious bandits. The name Golok (mgo/’go log) actually means "rebellious". Neither Tibet or China was able to subdue them for long^[3]

Legends say they were ruled by a queen, a reincarnated goddess whose power was handed down from mother to daughter.^[4]

In 1828 when the great mystic and poet of early 19th century Amdo, Shakbar Tsodruk Rangdröl, was returning to Amdo from Central Tibet, his caravan, carrying letters of passage from both the Dalai and Panchen Lamas was brutally attacked and pillaged by Golok tribesmen who had no respect for the letters from the Dalai and Panchen Lamas.

Some months later Shakbar told the Qinghai amban, who was the senior Manchu administrator in Xining what had happened. The amban, admitting that the Golok tribes were beyond Imperial control asked Shakbar to try preaching to them in hopes that this might tame them to some extent.^[5]

"This was the theory of the relationship between religion and society that Trungpa Rinpoche elaborated in the West. Its metaphysics was based on the philosophical syncretism of the Eclectic [Rime] movement, which evolved an almost Neoplatonic emanational version of Buddhist mysticism. The mythological machinery, the cosmology of his system, was based on the most complex of all of the Buddhist tantras, the Kalachakra (Wheel of Time) Tantra. But textually it was based on the Tibetan oral epic of King Gesar of Ling, which deployed a non-Buddhist divine machinery based on native Inner Asian shamanistic and animistic religion. The back text" of Trungpa’s socioreligious system was the Gesar epic. This meant that his model for the relationship between religion and society was what he saw in his region of Tibet, the Sino-Tibetan marches of Kham (Eastern Tibet) and Amdo/Qinghai. In particular, he pointed to the Goloks, nomadic pastoralist warriors, who made the mystery religion of Dzogchen, the great perfection, their public religion through, among other things, the propagation of the oral epic." Kornman, p. 355.

The Chinese had never been able to control the Goloks before, who owed allegiance to Labrang, Occasional ambushes killed Muslim Hui soldiers, causing loss of dispatches and livestock like yaks. The Hui army, with its modern weaponry, retaliated in draconian fashion and exterminated a group of Goloks, and then convoked the Golok tribes for negotiations, only to slaughter them. A Christian missionary, in praising the Muslim army's extermination of the Goloks as an act of God, wrote of the events of 1921 in the following way:

During the summer months God again used the Mohammedans of Western Kansu Province to answer more fully the prayers of His people for the last half century for the dark land of Tibet. In the month of April an expedition was launched by them against the wild Goloks, occupying a large territory five or six days to the west and south-west of the field we are at present endeavoring to occupy. One of the chief natural reasons for the incursion was the killing, by the Goloks, of several soldiers carrying official dispatches and seizing four or five thousand yaks belonging to the High Commissioner. The Goloks consisted of three groups and were a most haughty people, considering themselves impregnable, since they had neever been subdued by the Chinese in all their history. But the Mohammedans with their up-to-date firearms practically annihilated one group, and the other two hastened to capitulate. It is reported, though that the first and most crushing blow was struck through treachery. The three groups were called together to tender their submission. The Goloks were suddenly attacked and a large number of them were killed. The remainder fled without makinmg any attempt in their weakened condition to avenge their fallen friends. Then followed a chapter of awful bloodshed and cruelty. Men, women, and children were n ruthlessly put to the sword and thousands were driven into the Yellow River to perish in its muddy water. A heavy indemnity was exacted, thousands of sheep, yaks, and horses driven away, and tons of wool confiscated. Thus is made safe for travel and missionary work a vast piece of ncountry inhabited by thousands of nomads. We are praising God for the advance step He has enabled us to take.'^[6]

After Tibetans attacked the Ninghai muslim army in 1922 and 1923, the Ninghai army returned in 1924 and crushed the Tibetans, killing numerous Tibetans.^[7]

The Muslim warlord Ma Qi launched a genocidal war against the Ngolok, in 1928, inflicting a defeat upon them and seizing the Labrang Buddhist monastery.

Footnotes

1. ^ Stein (1961), pp. 44, 68.
2. ^ Rinzin Thargyal, Toni Huber, Nomads of eastern Tibet: social organization and economy of a pastoral estate in the kingdom of Dege, BRILL, 2007 p.185.
3. ^ Baldizzoni (1994), p. 53.
4. ^ Baldizzoni (1994), p. 53.
5. ^ Baldizzoni (1994), p. 53.
6. ^ Paul K. Nietupski Labrang: a Tibetan Buddhist monastery at the crossroads of four civilizations, Snow Lion Publications, 1999 p.86.
7. ^ Paul Kocot Nietupski (1999). Labrang: a Tibetan Buddhist monastery at the crossroads of four civilizations. Snow Lion Publications. p. 86. ISBN 1559390905. http://books.google.com/books?id=xGvECiS-uEgC&pg=PA25&lpg=PA25&dq=ninghai+army&source=bl&ots=d7XkEG9T1Z&sig=kv9k5Yd5TEVvASIqPE68vp3LRNU&hl=en&ei=7-zhTOj_Goet8AaiopCNDQ&sa=X&oi=book_result&ct=result&resnum=4&ved=0CCUQ6AEwAw#v=onepage&q=god%20used%20the%20mohammedans%20kansu%20wild%20goloks%20killing%20annihilated&f=false. Retrieved 2010-10-28. 

References

• Baldizzoni, Tiziana and Gianni (1994). Tibet: Journey to the Forbidden City. White Star S.r.l., Vercelli, Italy. American edition (1996) by Stewart, Tabori & Chang, New York N.Y. ISBN 1-55670-511-5.
• Kornman, Robin. (2005) "The Influence of the Epic of King Gesar on Chogyam Trungpa," in Recalling Chogyam Trungpa, edit. Fabrice Midal. Shambhala Publications. Boston. ISBN 978-1590302071.
• Stein, R. A. (1961): Les tribus anciennes des marches sino-tibétaines. Paris. Presses Universitaires de France.

External links

• Photos of Golok people. [1]
• Thupten Chokor Ling Monastery - The Great Stupa for World Peace. [2]