Connecticut Cultural Heritage Arts Program collections, 2015.196.619.1c, Connecticut Historical ...

Interview with Jampa Tsondue

IntervieweeInterview with Jampa Tsondue (Tibetan, born 1959)

InterviewerInterviewed by Lynne Williamson

Date1996 February 25

Mediumreformatted digital files from audio cassette tape - MP3

DimensionsDuration (tape 1, side 1): 47 Minutes, 14 Seconds Duration (tape 1, side 2): 44 Minutes, 3 Seconds Duration (tape 2): 29 Minutes, 31 Seconds Duration (total runtime): 2 Hours, 1 Minutes, 1 Seconds

ClassificationsInformation Artifacts

Credit LineConnecticut Cultural Heritage Arts Program collections

CopyrightIn Copyright

Object number2015.196.619.1-.2

DescriptionAudio cassette recording of an interview with Jampa Tsondue, a Tibetan thangka painter, interviewed by Lynne Williamson on February 25, 1996, at his home in Old Saybrook, Connecticut. The interview was recorded as part of the 1996-1997 exhibition project, "Auspicious Signs: Tibetan Arts in New England."

2015.196.619.1a-d: (tape 1) two digital files, tape information sheet, and cassette tape

2015.196.619.2a-c: (tape 2) one digital file, tape information sheet, and cassette tape

NotesBiographical Note: Jampa Tsondue was born in 1959 just after his parents arrived in India, having left their farmland in Shigatse near Lhasa. Settling in Darjeeling, the family was visited by a monk-painter who noticed Jampa's talent. After school each day from the age of thirteen Jampa took art lessons from this teacher, Ngawang Norbu. Later Jampa moved south to Mysore to become an apprentice to this famous painter at the Gyudmed Tantric University, studying techniques of thangka painting for five years. The bond between master teacher and student can become very strong, almost familial. Jampa worked with his teacher, who also lived with the family, for the next fifteen years. Together they accepted commissions for thangka paintings, murals, and restoration of old art works. Their most important project took four painters nearly four years to complete - recreating forty-one thangkas in the Dalai Lama's collection, each 4 feet by 3 feet, depicting the past lives of the Buddha.

In 1992, Jampa was chosen by lottery to come to America with 1,000 Tibetans, and he settled in Old Saybrook where he still lives. Although working and raising three children, Jampa has completed several thangkas in America although each requires a long process; he does not make them for sale. Every Tibetan has a home altar, and Jampa has created an altar in his house where his thangkas are used by his family for meditation. He has been very active in the Tibetan Association of Connecticut, a social organization that serves the nearly 500 Tibetans that have settled in Connecticut (growing from the 21 who came in 1992). Jampa participates in community gatherings to celebrate Losar, New Year, and the Dalai Lama’s birthday. In February 2007, Jampa’s paintings and drawings were on display at Wesleyan University, at the Mansfield Freeman Center for East Asian Studies, organized by Patrick Dowdey, curator and professor at the Freeman Center. Jampa also did a demonstration of thangka painting there. This was his first exhibition in many years, and his first solo exhibit. Exhibitions and demonstrations featuring Jampa’s work have taken place at Trinity College, Hartford, the "Ambassadors of Folk: Connecticut Master Traditional Artists" exhibit at the Institute for Community Research in Hartford, the "Auspicious Signs: Tibetan Arts in New England" exhibition also at ICR, and an exhibit at the Connecticut Office of the Arts Gallery that celebrated 25 years of the Connecticut Cultural Heritage Arts Program. Jampa has taught his daughter Yangzom to create thangkas. In 2015, Jampa received a Folk Arts Fellowship from the Connecticut Office of the Arts.

Subject Note: Hung in Buddhist monasteries and family shrines, thangkas usually depict spiritual beings. By viewing and meditating deeply upon a thangka, one's own character can become imbued with the qualities of the figure represented, as a way to transform the self. The process of creating a thangka can be a devotional act for the artist.

Subject Note: Religious painting holds great importance in Tibetan Buddhism. Vast stores of Buddhist knowledge and doctrine are written in books housed in monasteries. Paintings both large and small illustrate these texts by depicting central figures and deities, stories of their lives, as well as charts of medical knowledge and elements of doctrine. Tibetan Tantric Buddhism practices visualization as a way to transform the self, to "identify with" Buddha and other deities, and to work toward enlightenment by bringing principles of wisdom and compassion into one's life. By viewing and meditating deeply upon a painting, one's own character can become imbued with the qualities of the figure represented. Both lay people and lamas commission paintings for devotional purposes as well as for aiding health or for teaching Buddhist doctrine.

The usual form of such painting in Tibet is the thangka, a painted scroll which can be rolled up for storage or transport. Thangka painting's origins and influences are complex, going back to 7th century India, with evolution over the centuries affected by Nepali and Chinese styles. Painting methods have also developed over hundreds of years, and are strictly followed by artists. Jampa Tsondue's training included techniques of canvas preparation, mixing pigments, measurement, outlining and drawing of the design, painting, shading, finishing, and mounting. The exquisite care and skill needed to create an authentic thangka make the costs of commissioning one very high. According to religious tradition, thangkas should not be made and sold in a market. Today, however, this does happen. In America, the difficulty of obtaining the right materials, as well as finding time to devote to such labor-intensive art, has been a challenge for Jampa and other artists.

The process of creating a thangka requires several steps. First a piece of pure cotton is hemmed on all sides then stitched to four bamboo sticks, making a flexible frame. These sticks are attached by strong thread to a larger wooden frame which holds the cloth taut and stretches it when the thread is pulled. An animal hide glue is applied to both sides of the cloth, scraping to make sure no particles remain on the surface. After the cloth is stretched and dried, one or two coats of chalk or clay gesso are applied. Jampa then rubs the smooth side of a conch shell over it to press the gesso into the "holes" in the cotton, making the surface like paper. Next, measurements and calculations determine the exact center to create an axis on the canvas for the drawing. An experienced artist like Jampa can draw the design freehand; sometimes for complicated figures a tracing is made from a book or master draftsman's work. Qualities and proportions of all the deities are set out in exquisitely detailed iconographies within Buddhist texts - the artist does not alter these.

After the sketch is outlined in ink, painting begins by applying base colors one at a time. Pigments are natural minerals crushed and mixed with water and herbs, sometimes with a little glue. A variety of shading and toning techniques are used very carefully and subtly throughout the painting. Outlining details are added as well as facial features. Twenty-four carat gold paint is usually applied for patterns on clothes or ornaments, then burnished. The completed thangka is often encased in a silk brocade frame backed by muslin, with bamboo and cedar dowels at top and bottom for hanging or rolling up. Thangkas used in religious ceremonies are consecrated by a lama.

"Our thangka painting is totally related to Buddhism. Most of our thangkas represent someone doing meditations - while they are doing meditations they have to concentrate on whatever the god or goddess is, they focus their minds on it. Also so people know how these gods are - Tara looks like this, Yamantaka looks like that...when you look at a thangka, you feel so good! So calm, peaceful, when you go home you feel better, you have no anger, you're really very peaceful. My teacher used to say that when we do painting, before we start, we have to meditate. Then we have a short prayer...the whole day doing painting is for me a meditation. Once you start it you don't like to have a break...external feelings or thoughts never come in, you just focus on the thangka. It's really a meditation."

Subject Note: "Auspicious Signs: Tibetan Arts in New England" was an exhibit project developed by the Connecticut Cultural Heritage Arts Program (CCHAP) at the Institute for Community Research in Hartford in 1996. The exhibit opening and a festival of Tibetan arts and music served as the major public events of an eighteen-month research and programming project conducted by CCHAP in partnership with the Tibetans. The project celebrated the Tibetan community's preservation and practice of their traditions in America.

Since the Tibetan Resettlement Project brought twenty-one Tibetans to live in Connecticut, the state has become home to one of the fastest growing Tibetan communities in the United States. Several Connecticut Tibetans are traditional artists of great skill who are deeply committed to expressing and passing on Tibetan culture. Members of the Tibetan community are also dedicated to educating others about the difficult history and circumstances of the Chinese occupation of Tibet.

The collaborative project team consisted of three Tibetan project assistants, exhibit designer Sarah Buie, the Tibetan Cultural Center of Connecticut, artist Sonam Lama who was at the time Vice President of the Massachusetts Tibetan Association, and curator/folklorist Lynne Williamson, then director of CCHAP. The interdisciplinary nature of the team served to broaden the project's outreach to regional Tibetan communities as well as to incorporate a rich variety of expertise and perspectives.

The project team produced an exhibit displaying Tibetan religious art as well as everyday traditional arts, a day-long festival featuring artists, performers, demonstrations, and discussions, and an illustrated catalogue. Artists Jampa Tsondue, Ngawang Choedar, and Tsering Yangzom were featured in a video documenting their artistic process.

Funders included the Lila Wallace Readers Digest Community Folklife Program administered by the Fund for Folk Culture and underwritten by the Lila Wallace-Reader's Digest Fund; the National Endowment for the Arts Folk and Traditional Arts Program, the Connecticut Commission on the Arts, the Connecticut Humanities Council and the Institute for Community Research.

To mark the exhibit opening, the Tibetan community held a festival attended by over three hundred people, including Tibetans from all over the region. Four music and dance groups performed outside, while in the exhibit gallery three Tibetan artists demonstrated weaving, woodcarving, and thangka painting. The event also featured a bazaar, a common Tibetan cultural activity. Many Tibetans are keen traders, maintaining links to Dharamsala, India, and Nepal through import of goods to the U.S. and sale through small shops here. Six Tibetan vendors from all over the region set up tables during the festival with a great variety of Tibetan books and crafts. Lakedhen and five other community members had risen at dawn to prepare food, which they sold during the day. Several speakers described the background of the project, the story of the Connecticut community, the current political situation in Tibet, and the history and character of Tibetan culture. Cholsum dance group from New York City and musicians Lakedhen and Thupten performed and accompanied the dancers. Singer DaDon and her group played for over an hour.

Cataloging Note: This project was made possible in part by the Institute of Museum and Library Services MA-245929-OMS-20.

Status

Not on view