在西藏被中國占領後逃出來的藏人在許多國家落腳，印度是當時承接最多西藏難民的國家，同時給了第十四世達賴喇嘛和第十七世大寶法王噶瑪巴正式的駐錫地，使得達蘭薩拉小城和境內的37處西藏難民營變成流亡西藏的文化、政治和行政中心。隨著人口不斷從最初暫居的難民營當中流動到他處，包括美加澳洲和西歐，藏人網絡已成為具規模的跨國離散社群。

這本書從西藏人偷渡離開中國的經驗歷程、難民社會在印度尼泊爾依靠慈善資源建立同時是難民收容所也是國族身份建構教育組織的現代學校、再到藏人農耕定居點生活經濟發展的點點滴滴，描述被迫拋棄家鄉的牧民商人僧侶和馬幫如何在截然不同的自然和政治環境中建立起新的家園、是什麼支持著他們的韌性、以及這個心繫返鄉的高度政治自覺人群如何面對地緣政治加諸的無奈框架。

桑（བསངས་）是藏語的煙，緩慢燃燒柏木樹枝是一種祈福和淨化的儀式。朵（གཏོར）是放下，瑪（མ）是大地或者母親。就像書名所暗示的，逃亡中的人無法燃煙、定居後的人用替代糌粑的麵粉捏出朵瑪，奉獻給雙腳所踩的大地。這本書也記敘了我作為一個外族人逐漸進入藏文化最後被接納成為他們一份子的故事，包含了我的研究手記、以第一人稱訴說的所思所感。雖然台灣與流亡西藏的脈絡不同，我們在顛簸中感受不確定性，及流動與復員帶給我們的安寧。

My first book, "Sang and Torma: Mobility and Social Resilience of the Tibetan Diaspora", will be available in February 2024.

After fleeing from Tibet following its occupation by China, Tibetan refugees settled in many countries, with India being the foremost host nation at the time, providing official residences for the 14th Dalai Lama and the 17th Karmapa Lama. This turned Dharamshala and its 37 Tibetan refugee settlements into the cultural, political, and administrative centers of exiled Tibet. As the population continually moved from the initial refugee camps to other countries including the US, Canada, Australia, and Western Europe, the Tibetan diaspora has evolved into a sizable transnational community.

This book chronicles the experiences of Tibetans clandestinely leaving China, the establishment of refugee societies in India and Nepal reliant on charitable resources, which simultaneously served as refugee camps and modern schools for nation-building, and the incremental economic development in Tibetan farming settlements. It describes how nomads, traders, monks, and caravan leaders, forced to abandon their homeland, established new homes in vastly different natural and political environments, highlighting their resilience and the political consciousness of this diaspora with aspirations to return home, navigating the constraints imposed by geopolitics.

"Sang" (བསངས་) is smoke in Tibetan, and the slowburning of juniper branches is a ritual of blessing and purification. "Tor" (གཏོར) means to lay down, and "ma" (མ) refers to the earth or mother. As implied by the book's title, fugitives cannot burn incense, but settlers mould "torma" out of flour, a substitute for tsampa, as an offering to the earth beneath their feet. The book also recounts my journey as an outsider gradually integrating into Tibetan culture, ultimately being accepted as one of them, including my research notes and personal reflections. Although Taiwan's context differs from that of exiled Tibet, we share a sense of uncertainty amidst the upheaval, as well as the tranquillity brought by mobility and the prospect of return and resettlement.

(2019). 〈難以令人忽視的氣候變遷－印度和臺灣〉，印度區域經貿文化及產學資源中心刊物。

(2019).〈 神與人的爭戰：女性進入印度教寺廟，為何引發爭議？〉，林汝羽、李柏翰，法律白話文運動

(2020). “Extraction II: Roads and Threads” in Extracting Us Exhibition. Project WEGO and ONCA Gallery, Brighton, UK. 

(2021).  〈採取行動的孩子們寫給未來世代的備忘錄〉，台灣人權影展專刊影片《Youth Unstoppable》專文介紹。

這本書中我撰寫了兩個章節:〈火焰與吶喊──印度藏人的流亡生活〉〈靠教育翻身？──印度的大學教育與大學生〉，陳牧民、曾育慧編，《看見南亞：從孟加拉、印度，到巴基斯坦，台灣人在亞洲次大陸的發現之旅》，台北：八旗出版。

I contributed two chapters in this book delineating the Taiwanese researchers' experiences working at different places and fields of knowledge in/about South Asia. I was also part of the original team that created the idea for this book to encourage and smooth the journeys of others. It's a pioneering work :)