yz2022/T2P-DownstreamNLP huggingface dataset:
Sino-Tibetan_relations_during_the_Ming_dynasty

With the example of the Ming court's relationship with the fifth Karmapa and other Tibetan leaders, Norbu states that Chinese Communist historians have failed to realize the significance of the religious aspect of the Ming-Tibetan relationship. He writes that the meetings of lamas with the Emperor of China were exchanges of tribute between "the patron and the priest" and were not merely instances of a political subordinate paying tribute to a superior. He also notes that the items of tribute were Buddhist artifacts which symbolized "the religious nature of the relationship." Josef Kolmaš writes that the Ming dynasty did not exercise any direct political control over Tibet, content with their tribute relations that were "almost entirely of a religious character." Patricia Ann Berger writes that the Yongle Emperor's courting and granting of titles to lamas was his attempt to "resurrect the relationship between China and Tibet established earlier by the Yuan dynastic founder Khubilai Khan and his guru Phagpa." She also writes that the later Qing emperors and their Mongol associates viewed the Yongle Emperor's relationship with Tibet as "part of a chain of reincarnation that saw this Han Chinese emperor as yet another emanation of Manjusri."

Question: What were the items of tribute?
Answer: Buddhist artifacts
Sino-Tibetan_relations_during_the_Ming_dynasty

While the Ming dynasty traded horses with Tibet, it upheld a policy of outlawing border markets in the north, which Laird sees as an effort to punish the Mongols for their raids and to "drive them from the frontiers of China." However, after Altan Khan (1507–1582)—leader of the Tümed Mongols who overthrew the Oirat Mongol confederation's hegemony over the steppes—made peace with the Ming dynasty in 1571, he persuaded the Ming to reopen their border markets in 1573. This provided the Chinese with a new supply of horses that the Mongols had in excess; it was also a relief to the Ming, since they were unable to stop the Mongols from periodic raiding. Laird says that despite the fact that later Mongols believed Altan forced the Ming to view him as an equal, Chinese historians argue that he was simply a loyal Chinese citizen. By 1578, Altan Khan formed a formidable Mongol-Tibetan alliance with the Gelug that the Ming viewed from afar without intervention.

Question: Who did Altan Khan overthrow?
Answer: the Oirat Mongol confederation's hegemony
Sino-Tibetan_relations_during_the_Ming_dynasty

With the example of the Ming court's relationship with the fifth Karmapa and other Tibetan leaders, Norbu states that Chinese Communist historians have failed to realize the significance of the religious aspect of the Ming-Tibetan relationship. He writes that the meetings of lamas with the Emperor of China were exchanges of tribute between "the patron and the priest" and were not merely instances of a political subordinate paying tribute to a superior. He also notes that the items of tribute were Buddhist artifacts which symbolized "the religious nature of the relationship." Josef Kolmaš writes that the Ming dynasty did not exercise any direct political control over Tibet, content with their tribute relations that were "almost entirely of a religious character." Patricia Ann Berger writes that the Yongle Emperor's courting and granting of titles to lamas was his attempt to "resurrect the relationship between China and Tibet established earlier by the Yuan dynastic founder Khubilai Khan and his guru Phagpa." She also writes that the later Qing emperors and their Mongol associates viewed the Yongle Emperor's relationship with Tibet as "part of a chain of reincarnation that saw this Han Chinese emperor as yet another emanation of Manjusri."

Question: According to Norbu who failed to realize the significance of the religious aspect of the Ming-Tibetan relationship?
Answer: Chinese Communist historians
Sino-Tibetan_relations_during_the_Ming_dynasty

While the Ming dynasty traded horses with Tibet, it upheld a policy of outlawing border markets in the north, which Laird sees as an effort to punish the Mongols for their raids and to "drive them from the frontiers of China." However, after Altan Khan (1507–1582)—leader of the Tümed Mongols who overthrew the Oirat Mongol confederation's hegemony over the steppes—made peace with the Ming dynasty in 1571, he persuaded the Ming to reopen their border markets in 1573. This provided the Chinese with a new supply of horses that the Mongols had in excess; it was also a relief to the Ming, since they were unable to stop the Mongols from periodic raiding. Laird says that despite the fact that later Mongols believed Altan forced the Ming to view him as an equal, Chinese historians argue that he was simply a loyal Chinese citizen. By 1578, Altan Khan formed a formidable Mongol-Tibetan alliance with the Gelug that the Ming viewed from afar without intervention.

Question: Who was the leader of the Tümed Mongols?
Answer: Altan Khan
Sino-Tibetan_relations_during_the_Ming_dynasty

Discussions of strategy in the mid Ming dynasty focused primarily on recovery of the Ordos region, which the Mongols used as a rallying base to stage raids into Ming China. Norbu states that the Ming dynasty, preoccupied with the Mongol threat to the north, could not spare additional armed forces to enforce or back up their claim of sovereignty over Tibet; instead, they relied on "Confucian instruments of tribute relations" of heaping unlimited number of titles and gifts on Tibetan lamas through acts of diplomacy. Sperling states that the delicate relationship between the Ming and Tibet was "the last time a united China had to deal with an independent Tibet," that there was a potential for armed conflict at their borders, and that the ultimate goal of Ming foreign policy with Tibet was not subjugation but "avoidance of any kind of Tibetan threat." P. Christiaan Klieger argues that the Ming court's patronage of high Tibetan lamas "was designed to help stabilize border regions and protect trade routes."

Question: What did the mid Ming dynasty discussion focus mainly on?
Answer: recovery of the Ordos region
Sino-Tibetan_relations_during_the_Ming_dynasty

While the Ming dynasty traded horses with Tibet, it upheld a policy of outlawing border markets in the north, which Laird sees as an effort to punish the Mongols for their raids and to "drive them from the frontiers of China." However, after Altan Khan (1507–1582)—leader of the Tümed Mongols who overthrew the Oirat Mongol confederation's hegemony over the steppes—made peace with the Ming dynasty in 1571, he persuaded the Ming to reopen their border markets in 1573. This provided the Chinese with a new supply of horses that the Mongols had in excess; it was also a relief to the Ming, since they were unable to stop the Mongols from periodic raiding. Laird says that despite the fact that later Mongols believed Altan forced the Ming to view him as an equal, Chinese historians argue that he was simply a loyal Chinese citizen. By 1578, Altan Khan formed a formidable Mongol-Tibetan alliance with the Gelug that the Ming viewed from afar without intervention.

Question: Who did Altan Khan make peace with?
Answer: the Ming dynasty
Sino-Tibetan_relations_during_the_Ming_dynasty

Josef Kolmaš, a sinologist, Tibetologist, and Professor of Oriental Studies at the Academy of Sciences of the Czech Republic, writes that it was during the Qing dynasty "that developments took place on the basis of which Tibet came to be considered an organic part of China, both practically and theoretically subject to the Chinese central government." Yet he states that this was a radical change in regards to all previous eras of Sino-Tibetan relations.

Question: During Which dynasty does Josef Kolmaš claim Tibet was considered an organic part of China?
Answer: the Qing dynasty

Question: Josef Kolmaš  states that Tibet became subject to what government? 
Answer: the Chinese central government
Sino-Tibetan_relations_during_the_Ming_dynasty

Discussions of strategy in the mid Ming dynasty focused primarily on recovery of the Ordos region, which the Mongols used as a rallying base to stage raids into Ming China. Norbu states that the Ming dynasty, preoccupied with the Mongol threat to the north, could not spare additional armed forces to enforce or back up their claim of sovereignty over Tibet; instead, they relied on "Confucian instruments of tribute relations" of heaping unlimited number of titles and gifts on Tibetan lamas through acts of diplomacy. Sperling states that the delicate relationship between the Ming and Tibet was "the last time a united China had to deal with an independent Tibet," that there was a potential for armed conflict at their borders, and that the ultimate goal of Ming foreign policy with Tibet was not subjugation but "avoidance of any kind of Tibetan threat." P. Christiaan Klieger argues that the Ming court's patronage of high Tibetan lamas "was designed to help stabilize border regions and protect trade routes."

Question: Where were the Mongols trying to raise? 
Answer: Ming China
Sino-Tibetan_relations_during_the_Ming_dynasty

Tsai writes that shortly after the visit by Deshin Shekpa, the Yongle Emperor ordered the construction of a road and of trading posts in the upper reaches of the Yangzi and Mekong Rivers in order to facilitate trade with Tibet in tea, horses, and salt. The trade route passed through Sichuan and crossed Shangri-La County in Yunnan. Wang and Nyima assert that this "tribute-related trade" of the Ming exchanging Chinese tea for Tibetan horses—while granting Tibetan envoys and Tibetan merchants explicit permission to trade with Han Chinese merchants—"furthered the rule of the Ming dynasty court over Tibet". Rossabi and Sperling note that this trade in Tibetan horses for Chinese tea existed long before the Ming. Peter C. Perdue says that Wang Anshi (1021–1086), realizing that China could not produce enough militarily capable steeds, had also aimed to obtain horses from Inner Asia in exchange for Chinese tea. The Chinese needed horses not only for cavalry but also as draft animals for the army's supply wagons. The Tibetans required Chinese tea not only as a common beverage but also as a religious ceremonial supplement. The Ming government imposed a monopoly on tea production and attempted to regulate this trade with state-supervised markets, but these collapsed in 1449 due to military failures and internal ecological and commercial pressures on the tea-producing regions.

Question: Why did Yongle order the construction?
Answer: to facilitate trade with Tibet
Sino-Tibetan_relations_during_the_Ming_dynasty

While the Ming dynasty traded horses with Tibet, it upheld a policy of outlawing border markets in the north, which Laird sees as an effort to punish the Mongols for their raids and to "drive them from the frontiers of China." However, after Altan Khan (1507–1582)—leader of the Tümed Mongols who overthrew the Oirat Mongol confederation's hegemony over the steppes—made peace with the Ming dynasty in 1571, he persuaded the Ming to reopen their border markets in 1573. This provided the Chinese with a new supply of horses that the Mongols had in excess; it was also a relief to the Ming, since they were unable to stop the Mongols from periodic raiding. Laird says that despite the fact that later Mongols believed Altan forced the Ming to view him as an equal, Chinese historians argue that he was simply a loyal Chinese citizen. By 1578, Altan Khan formed a formidable Mongol-Tibetan alliance with the Gelug that the Ming viewed from afar without intervention.

Question: Who convinced the Ming to reopen their border markets in 1573?
Answer: Altan Khan
Sino-Tibetan_relations_during_the_Ming_dynasty

Tsai writes that shortly after the visit by Deshin Shekpa, the Yongle Emperor ordered the construction of a road and of trading posts in the upper reaches of the Yangzi and Mekong Rivers in order to facilitate trade with Tibet in tea, horses, and salt. The trade route passed through Sichuan and crossed Shangri-La County in Yunnan. Wang and Nyima assert that this "tribute-related trade" of the Ming exchanging Chinese tea for Tibetan horses—while granting Tibetan envoys and Tibetan merchants explicit permission to trade with Han Chinese merchants—"furthered the rule of the Ming dynasty court over Tibet". Rossabi and Sperling note that this trade in Tibetan horses for Chinese tea existed long before the Ming. Peter C. Perdue says that Wang Anshi (1021–1086), realizing that China could not produce enough militarily capable steeds, had also aimed to obtain horses from Inner Asia in exchange for Chinese tea. The Chinese needed horses not only for cavalry but also as draft animals for the army's supply wagons. The Tibetans required Chinese tea not only as a common beverage but also as a religious ceremonial supplement. The Ming government imposed a monopoly on tea production and attempted to regulate this trade with state-supervised markets, but these collapsed in 1449 due to military failures and internal ecological and commercial pressures on the tea-producing regions.

Question: What did Yongle want to trade with Tibet?
Answer: tea, horses, and salt

Question: where did the trade route pass through?
Answer: through Sichuan and crossed Shangri-La County in Yunnan
Sino-Tibetan_relations_during_the_Ming_dynasty

Discussions of strategy in the mid Ming dynasty focused primarily on recovery of the Ordos region, which the Mongols used as a rallying base to stage raids into Ming China. Norbu states that the Ming dynasty, preoccupied with the Mongol threat to the north, could not spare additional armed forces to enforce or back up their claim of sovereignty over Tibet; instead, they relied on "Confucian instruments of tribute relations" of heaping unlimited number of titles and gifts on Tibetan lamas through acts of diplomacy. Sperling states that the delicate relationship between the Ming and Tibet was "the last time a united China had to deal with an independent Tibet," that there was a potential for armed conflict at their borders, and that the ultimate goal of Ming foreign policy with Tibet was not subjugation but "avoidance of any kind of Tibetan threat." P. Christiaan Klieger argues that the Ming court's patronage of high Tibetan lamas "was designed to help stabilize border regions and protect trade routes."

Question: Why did P. Christiaan Klieger believe that the Ming court supported high Tibetan lamas?
Answer: to help stabilize border regions and protect trade routes

Question: Who used the the Ordos region as a place to stage raids? 
Answer: the Mongols
Sino-Tibetan_relations_during_the_Ming_dynasty

Historians Luciano Petech and Sato Hisashi argue that the Ming upheld a "divide-and-rule" policy towards a weak and politically fragmented Tibet after the Sakya regime had fallen. Chan writes that this was perhaps the calculated strategy of the Yongle Emperor, as exclusive patronage to one Tibetan sect would have given it too much regional power. Sperling finds no textual evidence in either Chinese or Tibetan sources to support this thesis of Petech and Hisashi. Norbu asserts that their thesis is largely based on the list of Ming titles conferred on Tibetan lamas rather than "comparative analysis of developments in China and Tibet." Rossabi states that this theory "attributes too much influence to the Chinese," pointing out that Tibet was already politically divided when the Ming dynasty began. Rossabi also discounts the "divide-and-rule" theory on the grounds of the Yongle Emperor's failed attempt to build a strong relationship with the fifth Karmapa—one which he hoped would parallel Kublai Khan's earlier relationship with the Sakya Phagpa lama. Instead, the Yongle Emperor followed the Karmapa's advice of giving patronage to many different Tibetan lamas.

Question: What policy does Luciano Petech and Sato Hisashi claim the Ming held towards the Tibet?
Answer: divide-and-rule

Question: When did the Ming hold the divide and rule policy?
Answer: after the Sakya regime had fallen

Question: Who did Yongle Emperor fail to build a solid relationship with?
Answer: fifth Karmapa
Sino-Tibetan_relations_during_the_Ming_dynasty

China Daily, a CCP-controlled news organization since 1981, states in a 2008 article that although there were dynastic changes after Tibet was incorporated into the territory of Yuan dynasty's China in the 13th century, "Tibet has remained under the jurisdiction of the central government of China." It also states that the Ming dynasty "inherited the right to rule Tibet" from the Yuan dynasty, and repeats the claims in the Mingshi about the Ming establishing two itinerant high commands over Tibet. China Daily states that the Ming handled Tibet's civil administration, appointed all leading officials of these administrative organs, and punished Tibetans who broke the law. The party-controlled People's Daily, the state-controlled Xinhua News Agency, and the state-controlled national television network China Central Television posted the same article that China Daily had, the only difference being their headlines and some additional text.

Question: When was China Daily started?
Answer: 1981
Sino-Tibetan_relations_during_the_Ming_dynasty

Historians Luciano Petech and Sato Hisashi argue that the Ming upheld a "divide-and-rule" policy towards a weak and politically fragmented Tibet after the Sakya regime had fallen. Chan writes that this was perhaps the calculated strategy of the Yongle Emperor, as exclusive patronage to one Tibetan sect would have given it too much regional power. Sperling finds no textual evidence in either Chinese or Tibetan sources to support this thesis of Petech and Hisashi. Norbu asserts that their thesis is largely based on the list of Ming titles conferred on Tibetan lamas rather than "comparative analysis of developments in China and Tibet." Rossabi states that this theory "attributes too much influence to the Chinese," pointing out that Tibet was already politically divided when the Ming dynasty began. Rossabi also discounts the "divide-and-rule" theory on the grounds of the Yongle Emperor's failed attempt to build a strong relationship with the fifth Karmapa—one which he hoped would parallel Kublai Khan's earlier relationship with the Sakya Phagpa lama. Instead, the Yongle Emperor followed the Karmapa's advice of giving patronage to many different Tibetan lamas.

Question: Who did the Yongle Emperor give patronage to?
Answer: many different Tibetan lamas
Sino-Tibetan_relations_during_the_Ming_dynasty

During the reign of the Jiajing Emperor (r. 1521–1567), the native Chinese ideology of Daoism was fully sponsored at the Ming court, while Tibetan Vajrayana and even Chinese Buddhism were ignored or suppressed. Even the History of Ming states that the Tibetan lamas discontinued their trips to Ming China and its court at this point. Grand Secretary Yang Tinghe under Jiajing was determined to break the eunuch influence at court which typified the Zhengde era, an example being the costly escort of the eunuch Liu Yun as described above in his failed mission to Tibet. The court eunuchs were in favor of expanding and building new commercial ties with foreign countries such as Portugal, which Zhengde deemed permissible since he had an affinity for foreign and exotic people.

Question: When did the Jiajing Emperor reign? 
Answer: 1521–1567

Question: Who broke the eunuch influence at court?
Answer: Yang Tinghe
Sino-Tibetan_relations_during_the_Ming_dynasty

With the death of Zhengde and ascension of Jiajing, the politics at court shifted in favor of the Neo-Confucian establishment which not only rejected the Portuguese embassy of Fernão Pires de Andrade (d. 1523), but had a predisposed animosity towards Tibetan Buddhism and lamas. Evelyn S. Rawski, a professor in the Department of History of the University of Pittsburgh, writes that the Ming's unique relationship with Tibetan prelates essentially ended with Jiajing's reign while Ming influence in the Amdo region was supplanted by the Mongols.

Question: Who was Zhengde's successor? 
Answer: Jiajing
Sino-Tibetan_relations_during_the_Ming_dynasty

China Daily, a CCP-controlled news organization since 1981, states in a 2008 article that although there were dynastic changes after Tibet was incorporated into the territory of Yuan dynasty's China in the 13th century, "Tibet has remained under the jurisdiction of the central government of China." It also states that the Ming dynasty "inherited the right to rule Tibet" from the Yuan dynasty, and repeats the claims in the Mingshi about the Ming establishing two itinerant high commands over Tibet. China Daily states that the Ming handled Tibet's civil administration, appointed all leading officials of these administrative organs, and punished Tibetans who broke the law. The party-controlled People's Daily, the state-controlled Xinhua News Agency, and the state-controlled national television network China Central Television posted the same article that China Daily had, the only difference being their headlines and some additional text.

Question: Who was said to have gained the right to rule Tibet?
Answer: the Ming dynasty
Sino-Tibetan_relations_during_the_Ming_dynasty

During the reign of the Jiajing Emperor (r. 1521–1567), the native Chinese ideology of Daoism was fully sponsored at the Ming court, while Tibetan Vajrayana and even Chinese Buddhism were ignored or suppressed. Even the History of Ming states that the Tibetan lamas discontinued their trips to Ming China and its court at this point. Grand Secretary Yang Tinghe under Jiajing was determined to break the eunuch influence at court which typified the Zhengde era, an example being the costly escort of the eunuch Liu Yun as described above in his failed mission to Tibet. The court eunuchs were in favor of expanding and building new commercial ties with foreign countries such as Portugal, which Zhengde deemed permissible since he had an affinity for foreign and exotic people.

Question: What ideology was sponsored at the Ming court?
Answer: the native Chinese ideology of Daoism

Question: Who stopped their trips to Ming China?
Answer: the Tibetan lamas

Question: Who was the Grand Secretary under Jiajing?
Answer: Yang Tinghe
Sino-Tibetan_relations_during_the_Ming_dynasty

With the death of Zhengde and ascension of Jiajing, the politics at court shifted in favor of the Neo-Confucian establishment which not only rejected the Portuguese embassy of Fernão Pires de Andrade (d. 1523), but had a predisposed animosity towards Tibetan Buddhism and lamas. Evelyn S. Rawski, a professor in the Department of History of the University of Pittsburgh, writes that the Ming's unique relationship with Tibetan prelates essentially ended with Jiajing's reign while Ming influence in the Amdo region was supplanted by the Mongols.

Question: What establishment did the politics at court shift in favor of? 
Answer: Neo-Confucian establishment
Sino-Tibetan_relations_during_the_Ming_dynasty

P. Christiaan Klieger, an anthropologist and scholar of the California Academy of Sciences in San Francisco, writes that the vice royalty of the Sakya regime installed by the Mongols established a patron and priest relationship between Tibetans and Mongol converts to Tibetan Buddhism. According to him, the Tibetan lamas and Mongol khans upheld a "mutual role of religious prelate and secular patron," respectively. He adds that "Although agreements were made between Tibetan leaders and Mongol khans, Ming and Qing emperors, it was the Republic of China and its Communist successors that assumed the former imperial tributaries and subject states as integral parts of the Chinese nation-state."

Question: Who does P. Christiaan Klieger believe undertook the former imperial tributaries?
Answer: the Republic of China and its Communist successors