Menba Nationality

"Menba" means "people living in the corner of the door".

"Menba" is not only a self proclaimed name, but also a name for them by Tibetans and other nationalities.

Due to the differences in living areas and ethnic migration in history, the Menba people in various places have some other names, such as calling themselves "Zhuba" and "Lebo".

According to myths and legends, Tibetan literature records and archaeological materials, the origin of the Menba nationality is the integration of the indigenous groups in the menyu and the groups from the north of the Tibetan Plateau. After a long historical development, about before the Tubo Dynasty unified the Tibetan ministries, the Menba nationality had been formed.

In the 7th century, menyu area was under the local regime of Tubo, and the Menba nationality became the people of Tubo. In 823, the tablet of the Tang and Tibetan League, which was erected in front of Jokhang Temple in Lhasa, recorded: "this is extremely powerful and the king of Yongzhong is majestic. Therefore, although nanrumenba... And others can compete for victory over the battlefield, they all bow down to the powerful power and just laws of the holy God Zanpu, rejoice with each other and obey orders." according to the Tibetan historical book red history in the sixth year of Yuan Zhizheng (1346), As early as the Songzan Gambo era, "nanziluo and men... Were all under the rule of Tubo". The Tibetan historical book "the sage's wedding banquet", which was written in 1564, contains: "if... Luoyumen... In the south, they are all accepted as their own people." from these ancient Tibetan historical materials, we can see that Tibetans have close ties with Menba and Luoba in ancient times. Since the Tubo King Dynasty, Tibetans, Menba and Luoba in politics Economic and cultural ties have been continuously strengthened.

In the mid-13th century, menyu was brought under the governance of the local government of Sakya, Tibet, and became an administrative region of the Yuan Dynasty. From the 14th century to the 16th century, the Tibetan Kagyu faction, Pamu Zhuba regime and Tibetan BA Khan regime ruled Tibet, and menyu became the territory of the Kagyu faction. This period had a great impact on the historical development of the Menba nationality. The local government of Tibet appointed officials in menyu, set up post stations, tax officials, checkpoints and fairs, spread Buddhism and built temples. All these had a strong impact on the tribal society and village community organizations of the Menba nationality. While continuing to maintain their original nature and functions, the original village community organizations increased their responsibilities to pay tribute to the local government and lords of Tibet With the task of military service and taxation, the Menba people began to gradually become serfs.

In the mid-17th century, the Gelug Sect of Tibetan Buddhism gained local power in Tibet. In order to strengthen the governance of the menyu, the fifth Dalai Lama sent his disciple and close friend, meija luozhujiacuo, a senior monk of the Menba nationality born in the top place of meija sading in the menyu, to preach and govern in the menyu. Luozhujiacuo actively took measures to manage the menyu, changed Dawang temple, a temple of Ningma sect, into a Gelug Sect temple, and carried out large-scale expansion, making Dawang temple the largest temple in the menyu and the political and religious center of Gelug Sect in the menyu area. In 1656, the fifth Dalai Lama ordered the Tibetan local government to appoint two "Rani" (managers) to assist the meija Lama in managing the administrative affairs of the menyu. After the completion of Tawang temple, the fifth Dalai Lama and the Tibetan local government granted Tawang Temple many privileges, such as appointing lower level officials, collecting taxes, implementing the "monk dispatch system", managing the gate and corner together with government officials, etc. In order to expand the influence of Tawang temple and strengthen the political and religious rule in the gate corner, the fifth Dalai Lama personally awarded a letter to meija Lama in 1680.

In the early 18th century, on the basis of the original management measures, the local government of Tibet further improved the administrative system in menyu area, established local administrative institutions in menyu, checked household accounts and issued closure laws and decrees. In terms of administrative division and organizational system, according to different regions and traditional habits and referring to the administrative division system implemented in other parts of Tibet, menyu area is divided into 32 local administrative organizations of "measures" or "determination" (equivalent to township level administrative institutions, and large "measures" equivalent to district level institutions). On the basis of "CuO" or "Ding", there are four "Zongs", namely jianger, Senge, Derang and Dalong. The organizational system of "Zong" is equivalent to the current County-level political power, and some small "Zong" are equivalent to the district-level political power. In order to manage the administrative affairs of "measures" or "determination" and "Zong", the Tibetan local government has established an administrative organization of "Tawang Xizhe" (meaning "Silian") in Tawang. "Xizhe" refers to the joint management committee composed of representatives from four aspects, namely Lane appointed by the Tibetan local government, one monk and one custom, each representing one side, kaempu of Dawang temple and ZHACANG of Dawang Temple sent by luoselin ZHACANG of Drepung temple. "Tawang Xizhe" is a permanent organization that manages daily administrative affairs. In the mid-19th century, the Tibetan local government strengthened the management function of "Tawang fine philosophy". In 1853, it granted the power of the Buddhist and secular patriarch of the wrong sect to participate in the jurisdiction of the door corner, and formed a higher-level Administrative Committee of "Tawang Zhuzhe" (meaning "six couplets"). On the basis of "Dawang Zhuzhe", together with the wrong "Zhezhu" (rice purchasing official) appointed by the local government of Tibet, a meeting of "Dawang dunzhe" (meaning "seven couplets") was formed. "Da wangdunzhe" is not a permanent organization. It usually only solves trade problems and holds meetings only under special circumstances. There is also the "nine couplets" meeting of "Dawang Guzhe", which is based on the "six couplets", adding the heads of three menima near Dawang, namely summer Cuo, srutso and rautso, mainly to solve the disputes between CuO and CuO and between villages. In case of the most urgent major event that concerns the interests of the whole menyu region, "Dawang Zhuzhe" will form a "Dawang taco" meeting with the heads of various ministries in menyu. The permanent and non permanent institutions at the above different levels played their respective administrative functions, and the rule of feudal serfdom was further strengthened in the door corner.

In the 18th century, the rule of feudal serfdom in the gate corner was relatively complete. On the one hand, the local political power in Tibet strengthened the governance of the gate corner, ensured the stability of the southwest border and consolidated the integrity and unity of the territory of the motherland. On the other hand, the three major lords of Tibet - officials, monasteries and nobles have also stepped up their extortion in the gate corner, which makes the Menba people who have lived here for a long time unbearable. The heavy ulah errands (ulah errands refer to taxes, errands, government rent and other contents collectively, and the word "ulah" means unpaid labor, which has a wide variety, including all kinds of labor, taxes, government rent, etc.), coupled with years of earthquakes and floods and layers of oppression, many families have been destroyed and displaced. They long for a place without oppression There is no good place for exploitation. At this time, it came that baimagang in the East was a beautiful legend of Buddha music scenic spot of "no highland barley, Zanba, yak butter, house repair and housing", which brought hope to the desperate Menba people and attracted the long-distance migration of the Menba people.

The migration of the Menba nationality has experienced a long process. The earliest people who moved to Motuo have been 10 generations, and the latest is 6 generations. They settled along the Yarlung Zangbo River in baimagang area. In moto, many relics related to their eastward migration history can be seen today. Some villages also use the place names and village names of their origin, such as delgong, Didong, etc. Part of the Menba people moved to baimagang, forming a living pattern of East-West distribution of the Menba people, which has had a far-reaching impact on the social development of the Menba people.

In 1844, Major Jenkins, the British Indian governor's agent at the northeast border of India, subdued six Menba leaders and forcibly rented the jirabaya place in the menyu, forcing the Menba to give up their jurisdiction south of the juribala pass, causing strong dissatisfaction among the Menba people and burying the fire of resistance. In the winter of 1872, taking advantage of the demarcation between the British side and Bhutan, major Guo Jieheng, Deputy Commissioner of yingzhandajean District, also proposed to the local head of the Menba nationality to draw a clear boundary between Tawang and the British side. Immediately, he was resolutely rejected by the head of the Menba nationality, showing the uncompromising patriotism of the people of the Menba nationality.

From 1913 to 1914, Henry McMahon, a representative of the British government, lured the then representative of the Tibetan local government, shaza bianjuedoji, into a secret transaction at the Simla Conference by blackmail and deception, and assigned 90000 square kilometers of land in menyu, Luoyu and xiachayu to the British printing plate, which is the notorious "McMahon line". As soon as the "McMahon line" came out, it was resolutely opposed by the Chinese government and the Tibetan, Menba, Luoba and other ethnic groups in Tibet. The Chinese central government has never recognized the so-called "McMahon line". The aggressive ambition of the British colonialists is still alive. First, they stepped up their infiltration in the name of investigation and exploration, or expanded their sphere of influence by provoking ethnic relations between Tibet and the door, but they were seen through by the people of all ethnic groups such as the door and Tibet. In 1938, Britain sent an expedition to dadawan in April, which was immediately resolutely resisted by the Menba people and forced the British expedition to retreat. At the beginning of 1944, the aggressors invaded the Derang sect, which was immediately opposed by the wrong sect government, "Dawang Zhuzhe" and the broad masses of the Menba nationality.

After 1947, the Indian government, which was independent from Britain, inherited the British government's territorial occupation of Tibet in China in an attempt to realize the unrealized occupation plan of the British government. In 1947, the Indian army, which controlled the south of Mount Sala in menyu, ordered that the Menba people north of Mount Sala should not pay taxes to the local government of Tibet, which was immediately strongly opposed by the people in the region. On February 7, 1951, the Indian army occupied Dawang, the center of menyu. The monks and civilians of Tawang gathered automatically and asked the Indian army to withdraw from Tawang and recover the lost land in the gate corner. The wrong government immediately reported the Indian army's occupation to the Tibetan local government. According to the instructions of the local government of Tibet, the government of the wrong sect and the Khenpo of Dawang Temple insisted on collecting taxes from the people of the Menba nationality until 1953. In the face of colonial expansion forces and foreign invaders, the Menba people showed awe inspiring righteousness and steadfast determination. The Menba people have made great contributions to safeguarding national sovereignty and territorial integrity and safeguarding the southwest frontier of the motherland.

In 1951, Tibet was peacefully liberated. In 1959, Tibet carried out democratic reform and completely abolished the feudal serfdom. Together with the people of all ethnic groups in Tibet, the Menba people realized a historic leap in social development and gained national rebirth. In July 1959, the people's Government of Motuo County announced its establishment; In the same year, the original Le Bu Si CuO in Cuona county was abolished and Le Bu district was established, which consists of four townships: Ma Ma Township, Kiba Township, gongri Township and Le township.

Before the peaceful liberation of Tibet, in the Menba society, the feudal serfdom and the primitive village organization of the Menba coexisted at the same time. For the three lords, the Lord is the highest owner of the means of production within the territory, such as land, mountains, forests, grasslands and rivers. All the people of the Menba nationality within the territory are the serfs of the Lord. For the Menba residents of the village community organizations in Motuo area, the means of production within the village community are collectively owned, and there is no hierarchy and class confrontation among the members of the village community, There is little disparity between the rich and the poor within the nation, and class differentiation is not obvious. In the traditional society of the Menba nationality, the feudal serf owners used the original village community organization form to carry out the feudal serfdom. The combination of the feudal serfdom and the original village community of the Menba nationality formed a compound social form, which is the basic feature of the social form of the Menba nationality.

In order to strengthen the rule over the Menba people, the three lords of Tibet gradually established a set of perfect political ruling institutions in menyu. Before the peaceful liberation of Tibet, the Menba region was divided into several administrative units of "measures" or "determination" (equivalent to the districts under the county). Motuo is divided into 5 measures, and the gate corner is divided into 32 "measures" or "determination". On the basis of "measures" or "determination", there are four "sects", namely jianger, Senge, Derang and Dalong. Jianger Zong was originally appointed by Cuona Zong; Senge zongben is concurrently held by jianger zongben; De rang Zong and Da Long zongben were appointed by the Zha Cang meeting of Dawang temple.

If it is wrong, you can appoint chuba (tax official) in some areas of menyu. Chuba is directly responsible to zongben. Chuba not only collects taxes, but also has administrative and judicial functions. Chuba actually became the agent of zongben. Chuka (tax collection office) is the agency of zongben government and plays an important role in the grass-roots political structure.

Each measure (set) at the gate corner has no measure book, and each measure has one or two "gen Bao" (called tigen in some places). Genbao should obey the orders of zongben and chuba, convey the will of the serf owner, push the dispatch Fu and ulah, mediate civil disputes and deal with administrative affairs in the village. Genbao is appointed once every three years, usually in turn among the Chaba of the previous year. Under Genbao, a "GMI" is set up to do some chores in sending letters and running errands for Genbao. Chaba takes turns and often takes turns.

The local government of Tibet has checked the registered residence in the areas of the Mamba nationality by administrative organs at all levels, and has sent taxes to the judiciary.

The Menba people live in villages, and there are several paternal families in a village. The early clan blood bond has broken, and the geographical relationship has replaced the blood relationship as the political and economic basis. The village public ownership of the Menba nationality is established on the basis of the geographical relationship. The village communities of the Menba nationality have clear regional boundaries. The village communities and the village communities are usually marked by ridges, rivers and streams, and can not invade each other at will. The area occupied by the village community is called "kisa", which means "public land". The land, grassland, mountain forest and wasteland within the kisa range of the village community are owned by the village community. The individual families in the village community have only the right to use and inherit, without the right to buy and sell. The land of the deceased shall still be returned to the village community. After the establishment of the feudal serfdom, because the whole gate corner and moto belonged to different lords, the land and grassland originally allocated to the village community members also became the share of the Lords. The income was no longer completely owned by the village community members, and most of them were occupied by the Lords free of charge in the form of payment of differential taxes.

Every village community organization has a village president. Menyu Menba people call it "geqiong" and Motuo Menba people call it "Xueben". The village president is democratically elected by all members. Generally, he is a person who is fair, eloquent and authoritative among the masses. His term of office is one year. Geqiong and Xueben have no privileges and salaries. They usually participate in labor and pay differential taxes and labor like members of the village community. They are equal members of the village community. Before the feudal serfdom rule was implemented in the Menba area, the village president replaced the clan leader and exercised the responsibilities of the leader of the geographical commune. His main tasks were to organize and preside over the production and distribution of the village community, coordinate the internal affairs of the village community, implement customary laws, and contact and negotiate on behalf of the village community. After the implementation of the feudal serfdom rule, the compound social form increased the responsibility of the village president to convey the instructions of the officials and lords, and organize the payment of differential taxes and labor.

After the founding of new China, with the establishment of people's political power at all levels in the Menba area, the majority of Menba serfs were politically emancipated and became masters of the country. The party's policy of regional national autonomy has been fully implemented in the main settlements of the Menba nationality. Motuo County in Nyingchi Prefecture is a border county with the Menba nationality as the main body. The main leaders of the county have been held by the Menba nationality. Pailong township of Nyingchi county is the concentrated residential area of Menba nationality in Nyingchi county. According to the actual situation of this place, Pailong Menba nationality township of Nyingchi county has been specially established. Loeb District of Cuona County in Shannan Prefecture was the first region to establish the Menba autonomous regime. In order to strengthen the management and support of the region, the organizational system of Loeb district was abolished, the Loeb office was established, and four Menba ethnic townships such as Mama were still established. Representatives and members of the Menba ethnic group have directly participated in state and local administration in successive people's congresses and political consultative conferences from local to national levels.

Agriculture

Agriculture is the main economic production mode of the Menba nationality. The agriculture in menyu is relatively developed, mainly fine hoeing and ploughing, and Motuo is mainly slash and burn farming. The crops in the hinterland and south of menyu mainly include rice, millet, sorghum, corn, highland barley, soybean, etc. Lebu and Bangjin in the north of menyu mainly produce buckwheat and wheat. Corn, chicken claw Valley, rice, highland barley and other food crops are planted in Motuo area. The Menba area has a mild climate and rich varieties of fruits and vegetables, including dozens of varieties such as radish, cabbage, cucumber, pumpkin, white gourd, pepper and eggplant.

In the agricultural production activities of the Menba nationality, collective rotation system and joint farming system are common. The so-called collective rotation system means that the cultivated land originally owned by individuals is cultivated by collective rotation, mostly in slash and burn cultivation. Borrowing land from each other is not a private negotiation between several families, but a principle and obligation that all households in the village must abide by. This farming system of private land occupation and collective rotation is a residual form of regular distribution of cultivated land during the primitive commune of the Menba nationality. Gang farming system exists in a large number in Motuo Menba nationality. When planting corn, three or five families voluntarily combine and work together to cut down the mountains and forests, share the seeds and harvest equally. In addition to gang farming, it is very common for the Menba people to change jobs in agricultural production, and the atmosphere of mutual cooperation is very strong. Up to now, the rural areas have implemented the contract based on output and contracted output to each household, but the habits of joint farming, changing jobs and mutual cooperation have not changed.

Animal husbandry

Animal husbandry production is an important economic activity of Menba nationality in menyu. There are many natural pastures with lush water and grass in the north of menyu, which provides superior conditions for Menba people to engage in animal husbandry production. Animal husbandry products mainly include butter, milk residue and other dairy products, beef, cow hair, cow hide and so on. These are not only the necessities of life of the Menba people, but also the important materials they exchange.

Hunting plays an important role in the traditional production activities of Motuo Menba nationality. Motuo has a vast virgin forest, inhabiting a wide variety of birds and animals, which provides rich animal resources for the hunting activities of the Menba nationality. The hunting activities of the Menba people are mostly in summer and winter. In summer, they mainly hunt Swertia deer and in winter, they mainly hunt bison. At present, Motuo has established a National Nature Reserve, and the traditional hunting activities have been greatly restricted. The hunting of bison, antelope, Swertia and other animals has been banned, and people can only hunt mountain rats, pheasants and other non protected animals.

handicraft industry

The handicrafts of the Menba nationality include bamboo and wood ware, stone tool making, metal processing and papermaking, among which bamboo and wood ware making is the most developed and characteristic. Menba wooden bowl has long been famous.

faith

In the traditional religious beliefs of the Menba nationality, the mutual integration and coexistence of primitive religious beliefs, native religious beliefs and Tibetan Buddhist beliefs are the remarkable characteristics of the Menba nationality's religious beliefs.

The primitive religion of animism and this religion are the ancient beliefs of the Menba people. Menba people believe that there are mountain gods in mountains, tree spirits in trees, water monsters in water, and supernatural gods are driven by wind, rain, lightning, earthquakes, floods, and even people's life, age and death. In order to avoid disasters and pray for blessings, people worship ghosts, offer sacrifices and hold all kinds of red tape witchcraft activities.

In the religious concept of the Menba people, the universe is divided into three levels: Heaven, earth and earth. The corresponding gods and ghosts are "La", "Zan" and "Lu". The highest level of the universe is "heaven", which is the residence of the God "La". In order to protect human beings, the "La" in the heaven can leave the heaven and come to the world and live on the top of the mountain, which is called "gra". The middle layer of the universe is space and earth, where Zan lives. "Zan" is a general term for devils and ghosts. In the belief concept of Menba nationality, space is full of "praise". Mountains, valleys, plants and trees are also attached with "praise". "Praise" can be divided into good and evil. The underground is the bottom of the universe, where the "Lu" God lives. It is believed that rivers, springs and lakes are the places where the "Lu" God lives, and the fish living in the water and underground cave animals such as snakes, frogs and insects are the embodiment of the "Lu" God.

The Menba people worship the sacred mountain and water very much. They turn to the sacred mountain and lake every summer and winter.

There are many kinds of Wizards of the Menba nationality. According to their different functions, they can be divided into exorcists and gods. Exorcists include "dunlongken" and "BaWO", which are filled by men; Please have "BAMO" and "Jue Mu", which are filled by women.

While believing in primitive religion and their own religion, the Menba also believe in Tibetan Buddhism. Ningma sect, Kagyu sect and Gelu sect of Tibetan Buddhism all have influence in the Menba area. Now Gelu sect has the greatest influence and is the main sect believed by the Menba nationality.

With the introduction of various sects of Tibetan Buddhism, Buddhist temples have been established one after another in the Menba area, and groups of monks have been born at the right time. By the 1950s, there were more than 40 Buddhist temples and Sutra halls in menyu area, with nearly 1000 monks. There were nearly 40 temples and Sutra halls in Motuo, with more than 300 monks. Dawang temple and gongbaze temple have great influence on the gate corner.

diet

In daily life, the staple foods of the Menba nationality mainly include buckwheat cake, corn rice, rice rice and chicken claw grain paste. Corn rice is the staple food of the moto Menba people. Chicken claw Valley is named because its ears look like chicken claws. It is produced in Motuo and Luoyu areas. The eating method of chicken claw Valley is generally fried, ground into noodles, dried, or made into sticky lumps. Chicken claw Valley is also a high-quality raw material for wine making. "Bangqiang" wine brewed by Motuo Menba nationality is mainly brewed from chicken claw valley. Rice is produced in the south of menyu and Motuo area, so rice is also an important staple food of Menba nationality.

In the Menba diet, the common vegetable varieties are cabbage, radish, Yuangen, potato, cucumber and so on. Menyu and Motuo forests are dense, rich in wild mushrooms and fungus. There are many kinds of mushrooms and their taste is very delicious.

There are two kinds of drinks in the daily life of the Menba Nationality: wine and tea. The wine includes "bangqiang", rice wine and highland barley wine, and the tea includes butter tea and clear tea. Stone pot is a unique cooking utensil of Menba nationality. Stone pot heat transfer is slow, stew cooking can maintain the original taste of food, very delicious, deeply loved by people. The living area of the Menba nationality is mostly made of bamboo and wood, and the tableware is mainly made of bamboo and wood. One of the most famous is the Menba wooden bowl. The wooden bowl is bright and gorgeous with orange as the main tone, rich in shape and smooth lines.

Menba people are good at drinking, ranging from weddings and funerals, religious etiquette, to daily chores and talking.

Clothes & Accessories

Menba women's costumes are colorful. The women in Dawang area in menyu wear a flower coat called "Dui Tong Jiang Jian". The clothes are embroidered with colored patterns of people, cattle, sun and various flowers. The colors are matched with white, blue, yellow and red. Women wear short white underwear, and the lower body wears a tube skirt, which is made of striped cloth. Women in Loeb, Bangjin and other places wear underwear, overalls and white skirts. The outer cover is as long as the lower leg. The material is woolen tweed. The color is red and black. The slanted skirt is right lapel, and the corner is open. It is pressed with peacock blue cloth. It has no collar, buckle and pocket. The wearer is surrounded by an apron made of white Tweed called "Jinma". Moto Menba women like to wear white collarless, round mouth and small jacket with lapel. Generally, they don't wear outer clothes. They like to wear a tube skirt with vertical stripe patterns and floating ears at the bottom. A woman wears a belt and a small waist knife at her waist. The Motuo Menba people advocate white, which is reflected in their clothes. The tops of men and women are mainly white.

In the Loeb area, women have a special dress different from the Menba women in other areas, which is the complete calf leather hanging on their backs. When hanging, the calf's fur is inward and the skin plate is outward, the head is up to the neck of the Draper, the tail is down, and the limbs are extended to both sides.

Menba men's clothes include coats, underwear and trousers. The long coat is made of wool, with knee length, oblique lapel, right lapel, standing collar, long sleeves, no buttons and pockets, inlaid with blue piping. The coat is mainly red, and the red belt is worn. Underwear is usually made of clay silk, with oblique lapel and no collar.

Menba women in Tawang area wear a hat called "ancient orom". This kind of hat is woven from yak hair. It has a dome. The brim has five corners and five tassels hanging. When wearing it, one tassel is aligned with the middle of the bridge of the nose and the other four are on the side and behind the head. The women's hat around mango looks like Tawang hat, with as many as 18 tassels in the front and back. The hat shape of Bangjin women is also like Tawang hat. Although there is no elegant spike, a peacock plume or pheasant tail is inserted on the brim of the hat, which is dazzling, chic and beautiful. Men and women of the Menba nationality in lebu area wear a distinctive small hat, which is called "balxia" in Menba language. The dome of "balxia" is made of black tweed. The circumference of the hat is a two inch tall cylinder sewn with red tweed or red felt. The turning part is orange felt, inlaid with Malachite blue along the edge, and a wedge-shaped gap is left. When wearing, it is customary to point the notch above the right eye. In the past, the color of women's hats was all yellow, and the brim was decorated with colorful thread spikes hanging to the eyebrow.

The ornaments of Menba women include earrings, necklaces, belts, bracelets, rings, etc. The man has long hair and earrings. He likes to wear a diamond "gawu" on his chest, a long knife on his waist, a bow and an arrow.

Architecture

There are mainly two kinds of folk houses of Menba Nationality: blockhouse stone building and dry fence wooden house. The roof of the stone building is covered with wood, with eaves extending out of the building wall, and the two sides of the roof slope into a home shape. Most of the stone building bases are rectangular, and the building walls are vertical and towering. The base and building wall are all made of stones without hanging beams. Wooden boards were laid between the buildings. Menba stone building is generally divided into three floors. The bottom floor is used for captive livestock, the middle floor is a living room, and the upper floor is stacked with grain and sundries.

The dry fence wooden house is the house building of the moto Menba nationality. The building of Menba wooden house is of bamboo and wood structure, generally three floors. There is no fence on the ground floor for tethering livestock, and the second floor is a living room. There is a wide outer corridor on the outside of the living room, which is also used as a sun terrace. It is a place for people to weave bamboo and do wood work. Connecting the ground floor with the outer corridor is a wooden ladder cut with thick logs. The third floor Stores sundries. The roof is of herringbone shape with two slopes. Menba granaries and wooden houses are built separately, usually several meters or more than ten meters apart. Menba people have rich customs and rituals in building houses, from the selection of foundation, construction to completion.

Travel

The traditional means of transportation of the Menba nationality is very simple and there is no means of transportation.

During transportation, the Menba people in menyu sometimes use animal power, while the Motuo Menba people rely entirely on people. Manpower, rattan basket and bamboo basket, plus a "t" shaped walking stick, are the common means of transportation and means of transportation for Menba people when they go out.

In menyu and Motuo areas, there are dense river networks and vertical and horizontal bridges. There are not only sliding cable bridges and rattan cable bridges, but also bamboo cable bridges and wooden bridges. The most characteristic is rattan cable bridges.

literature

The main categories of Menba literature are myths, legends, stories and poetry.

Human birth myths include monkey into man and three brothers and zashenmu. According to the three brothers and zhashenmu, long ago, the Yarlung Zangbo River overflowed and flooded the whole world. Only nangabawa peak still stood in the middle of the ocean, and only one boy survived. God instructed the goddess zhashenmu to marry the boy and gave birth to many hairy children. They have no food, no clothes and live in caves. Seeing this, the God gave the boy buckwheat seed and knife. The boy learned to grow crops, boiled water with the tender roots of the "nest hemp" herb, bathed the child and washed the hair off the child. Because the child was afraid of hot water, he put his head into the hole and exposed his body outside, so he left his hair. Since then, there have been people in the world and they have become what they are today.

Pishugamu is a well-known legend of the Menba people. It reflects the legend of the craftsman and Bridge inventor pishugamu. There are many legends of the Menba nationality that reflect the migration of ethnic groups and the friendly exchanges between ethnic groups. The Menba people have rich animal stories and life stories. Animal story language is vivid and refined. It often blends the description of animal form with the expression of allegorical meaning. It has profound meaning and profound social significance. There are works with strong fantasy color in life stories, such as the story of Yu Nan Reba and Bao Wan, as well as many realistic works that directly reflect the struggle in real life, including the theme of the struggle between the working masses and the Lords, which occupies a great weight in the folk stories of the Menba nationality.

In the folk poetry of Menba nationality, "SAMA wine song" is a main poetic style. Sama wine songs are divided into two types: monologue and multi segment, most of which are multi segment. In structure, a complete multi paragraph poem is generally three paragraphs. Each paragraph consists of three or five lines. Each line has 6 or 9 syllables, and 7 or 8 syllables form a line. The tonal law is usually 3 tonals. Sama's wine songs have a wide range of themes, involving all aspects of political, economic and social life. Such as the poems "Sama · hometown" and "Sama · white crane song", which praise and praise the hometown, warmly eulogize the richness, beauty and magic of the hometown.

Love songs are also an important poetic style of Menba poetry. Most of the Menba love songs are monologues. The basic structure is 4 lines per poem (occasionally 6 lines), each sentence has 6 syllables, divided into 3 meals, and each meal has two syllables. Menba love songs are short in structure, easy to sing and recite, sonorous in rhyme, bright in rhythm, good at Bixing techniques and strong in artistic expression. Menba love songs mainly take love and marriage as the basic theme. Some express the passionate feelings of mutual admiration and love between men and women, some express their loyalty to love, some express their infatuated thoughts of lovers, and some express the sadness and sadness caused by love tragedy. In the creation of Menba folk poetry, the long narrative poem "taibogalei" is a large-scale and widely spread work. The literature of Menba writers is represented by cangyang Jiacuo love song. Cangyang Jiacuo love song is rich in content, profound in thought and exquisite in art. It has become a world-renowned literary masterpiece and has a far-reaching impact in Tibet.

education

The modern education of Menba nationality started from the establishment of night school, which has become an important form of adult literacy education and learning cultural knowledge.

In order to develop modern education in the areas of the Menba nationality, the state has allocated special funds to build schools in villages where the Menba nationality live in a concentrated manner, such as Motuo County, Cuona county and Nyingchi County, so as to meet the needs of the children of the Menba nationality to go to school nearby. In order to accelerate the development of education for Tibetan ethnic minorities, including the Menba ethnic group, the Education Commission of the Tibet Autonomous Region invested a lot of money in the construction of the Nyingchi ethnic school in 1988. The school is a specialized school that mainly recruits students from ethnic minorities such as Menba, Luoba, 僜 and Sherpa in the Tibet Autonomous Region.

There are night schools and primary schools in villages, wanxiao in townships, middle schools in counties, ethnic schools and high schools in regions, various professional and technical schools and colleges and universities in the autonomous region, and Tibetan middle schools and classes in 16 provinces and cities in the mainland of the motherland.

As governments at all levels attach importance to education, constantly increase investment and strive to improve school running conditions, remarkable results have been achieved. Motuo County has successfully passed the "six year plan" acceptance of the Tibet Autonomous Region. The enrollment rate of school-age children in the county has reached 97%, the enrollment rate of junior middle school has reached 95%, and the adult illiteracy rate has been greatly reduced. The Loeb office has built a central primary school and has completed the task of popularizing nine-year compulsory education. According to statistics, as of 2010, there were 373 Menba people with college degrees, 290 with bachelor degrees and 10 with graduate degrees.

music

The musical styles of the Menba nationality include SAMA style, Zhuolu style, Garu style and Xige style.

Sama song style is mostly used in festivals, weddings, family and friends gatherings and other occasions. Singing during toast, it is also called SAMA wine song.

Zhuolu means pastoral song. It is said that it was created by taibogalei, the ancestor of animal husbandry of Menba nationality. It is popular in menyu area. Zhuoluti melody is soothing, broad, high pitched and long. It is not only sung by herdsmen during production and work, but also used for the singing of narrative poetry. Garu means love song, with delicate and smooth melody.

The happy song style is represented by CASA Xiza, and the tune is lively and cheerful. The traditional musical instruments of the Menba nationality include "Liling" (two tone flute), "taajanbulong" (five tone flute), "kisgang" (bamboo Harmonica) and horn harp.

dance

The most distinctive dances of the Menba nationality are "Ba Qiang", "pozhang ladui Ba" and yak dance.

"Ba Qiang" means God dance. Dances mostly simulate the images of birds and animals, including cow dance, pig dance, bird dance, dog dance, Mirs dance, etc. they are mainly performed at religious ceremonies and ceremonies.

"Pozhang laduiba" means to celebrate the new house. This is a cheerful dance performed by Menba people in menyu when the new house is completed. The performers dance and sing to express their praise for the new house and their blessings to the owner's family.

Yak dance simulates various movements of yaks, which is vivid and interesting. People also dance circle dance and frolic dance for entertainment in slack farming, festivals and festive seasons.

Theatre

Menba drama, commonly known as Menba drama, is a flower of national art bred, sprouted and grown in the rich national cultural soil of Menba.

Menba opera retains the early form of drama. During the performance, they wear different animal image masks and different accessories. They are mostly dressed in animal leather and feathers. During the performance, they simulate the posture and actions of various animals. The characters say little. They don't sing when they jump and don't jump when they sing. The musical instruments used are drums and cymbals when the wizard dances. Only one person plays the musical instruments, and there is no fixed troupe and full-time actors. The performance form of drama is very rough and simple, retaining the ancient appearance of early drama. The traditional repertoire of Menba opera also includes "drova Samm" and "Prince Northan".

On May 20, 2006, Shannan Menba opera was listed in the first batch of national intangible cultural heritage list with the approval of the State Council.

festival

The moto Menba people begin their year in December. People have been preparing for the new year since November of the Tibetan calendar. On the morning of the new year's day, when the chicken crows for the first time, the whole family gets up, puts on new clothes, sends greetings and blessings to each other, and each person drinks a bowl of drinks boiled with butter, cheese, "bangqiang" and eggs. From the second day of junior high school, the Menba nationality took the village as the unit, and the whole village gathered together and went to each family for dinner in turn. During this period, in addition to singing and dancing, people celebrated the festival and held sports competitions and games such as archery, bouldering, high jump and tug of war.

Menyu Menba people celebrate the new year from the first to the fifteenth day of the first month of the Tibetan calendar. On New Year's Eve, every family cleaned, mixed flour into a paste, and painted various auspicious patterns on doors, walls and rafters. On the eve of new year's Eve on December 29, every family should drink a kind of porridge cooked with nine kinds of food, such as dough and meat, to show their affluence. Many people also prepare a grain bucket called "Chema", which is filled with fried highland barley, Zanba noodles and other things to wish good weather and bumper grain in the coming year. On the early morning of the first day of the new year, housewives scrambled to get up early and take the lead in carrying back the first bucket of water to the place where they usually draw water. They thought that the first water to carry back in the new year was the milk from the lion on the top of the snow mountain, which symbolized wealth. Who carried the first bucket of water was the most auspicious. On the first day of the new year, the whole family gathered happily and did not go to visit the family. From the second day of the new year, people went from village to village, visited relatives and friends, and congratulated each other. When visiting other people's houses, women must walk in front and enter the house first. Men should not visit the house first. Menba people believe that women are the guests in the new year, which indicates that more pigs and cattle will produce more cows, which is a good omen for the prosperity of the six livestock. During the festival, people gather together, sing and dance, and carry out popular recreational activities. There is also a large-scale activity during the festival, which is the performance of Menba opera. There are amateur theatrical troupes in each village. At that time, there will be performances of the traditional Menba operas "araka father and son" and "zhuova Samm". The whole village, men, women, old and young, will watch it, which is very lively. The 15th day of the Tibetan calendar is the last day of the whole festival. Men and women of the whole village gather together to share the delicious food prepared by each family. Flagpoles are erected on the roof of every house, prayer flags are hung, and prayers are offered to heaven.

marriage

The moto Menba people begin their year in December. People have been preparing for the new year since November of the Tibetan calendar. On the morning of the new year's day, when the chicken crows for the first time, the whole family gets up, puts on new clothes, sends greetings and blessings to each other, and each person drinks a bowl of drinks boiled with butter, cheese, "bangqiang" and eggs. From the second day of junior high school, the Menba nationality took the village as the unit, and the whole village gathered together and went to each family for dinner in turn. During this period, in addition to singing and dancing, people celebrated the festival and held sports competitions and games such as archery, bouldering, high jump and tug of war.

Menyu Menba people celebrate the new year from the first to the fifteenth day of the first month of the Tibetan calendar. On New Year's Eve, every family cleaned, mixed flour into a paste, and painted various auspicious patterns on doors, walls and rafters. On the eve of new year's Eve on December 29, every family should drink a kind of porridge cooked with nine kinds of food, such as dough and meat, to show their affluence. Many people also prepare a grain bucket called "Chema", which is filled with fried highland barley, Zanba noodles and other things to wish good weather and bumper grain in the coming year. On the early morning of the first day of the new year, housewives scrambled to get up early and take the lead in carrying back the first bucket of water to the place where they usually draw water. They thought that the first water to carry back in the new year was the milk from the lion on the top of the snow mountain, which symbolized wealth. Who carried the first bucket of water was the most auspicious. On the first day of the new year, the whole family gathered happily and did not go to visit the family. From the second day of the new year, people went from village to village, visited relatives and friends, and congratulated each other. When visiting other people's houses, women must walk in front and enter the house first. Men should not visit the house first. Menba people believe that women are the guests in the new year, which indicates that more pigs and cattle will produce more cows, which is a good omen for the prosperity of the six livestock. During the festival, people gather together, sing and dance, and carry out popular recreational activities. There is also a large-scale activity during the festival, which is the performance of Menba opera. There are amateur theatrical troupes in each village. At that time, there will be performances of the traditional Menba operas "araka father and son" and "zhuova Samm". The whole village, men, women, old and young, will watch it, which is very lively. The 15th day of the Tibetan calendar is the last day of the whole festival. Men and women of the whole village gather together to share the delicious food prepared by each family. Flagpoles are erected on the roof of every house, prayer flags are hung, and prayers are offered to heaven.

funeral

The burial styles of the Menba people include earth burial, water burial, cremation and sky burial, as well as a small number of roof burial and roof burial. There is one burial, and there is also a compound burial of two or three burial types.

Cangyang Gyatso (1683 ~?), the Sixth Dalai Lama of Tibet, is a very talented poet in Tibetan history. Born in a peasant family in Yusong, the gate corner of southern Tibet, his father died at the age of 6. He was only struggling with his mother. In 1697, cangyang Gyatso was selected as the reincarnation child of the fifth Dalai Lama by Tiba sangjiegyatso. In September, he was received in Lhasa. His legal name was awanrosang Renqing cangyang Gyatso. On October 25 that year, cangyang Gyatso was welcomed to the Potala Palace and held a bed sitting ceremony.

Cangyang Gyatso became the successor of the fifth Dalai Lama, the product of the political struggle created by debasanggyatso, and finally became the victim of the struggle between debasanggyatso and his political enemies. At this time, the political situation in Tibet changed. In 1701, lazan Khan, the great grandson of Gushi Khan, inherited the Khan position, and the contradiction with debasang Gyatso became increasingly acute. In 1705, a war broke out between the two sides, the Tibetan army was defeated, and debasanggyatso was executed. After the incident, lazan Khan reported the "rebellion" of Sanjay Gyatso to Emperor Kangxi and said that cangyang Gyatso, the Sixth Dalai Lama supported by Sanjay Gyatso, did not abide by the rules and was a fake Dalai Lama. Please "abolish it". Emperor Kangxi decided to send cangyang Jiacuo to Beijing for deposing. In 1706, cangyang Jiacuo was "transported" to Beijing. It is said that he died when he walked to the shore of Qinghai Lake. He was 24 years old. Some records say that he abandoned his fame and position, resolutely fled, traveled around Mongolia, Tibet and India, and later died in Alashan.

Cangyang Jiacuo's greatest achievement in his life is his poems expressing the love between men and women. Cangyang Jiacuo's love songs are mostly "harmonic" poems with six words and four names. The content is simple and natural, the language is easy to understand, rich in folk flavor, and widely spread among the people.

Sokalwa (unknown year of birth and death), the leader of the gate corner in the mid-17th century. He has high prestige in the local area and is respected as "Diba" by the people. During the reign of the fifth Dalai Lama in charge of politics and religion in Tibet, he sent the Lama meija luozhujiacuo home to strengthen his rule over the area. Sokarwa actively cooperated with the meija Lama in his administration, strongly supported the local government of Tibet, and safeguarded national unity and Tibet's unity. After 1656, it was agreed that the Tibetan local government would send two administrative officials to assist in the management of menyu government affairs, which made a positive contribution to the ownership of menyu region in Tibet.

Gesang (1941 ~), from Cuona, Tibet, is a national model worker. He joined the Communist Party of China in 1974. After assuming the post of secretary of the Party branch of Cuona Township in 1988, he insisted on reform and opening up, took advantage of the characteristics of local half agriculture and half animal husbandry and rich forest resources, and took the road of diversified operation and common prosperity. In that year, the per capita income of the whole Township reached more than 800 yuan, which made a great contribution to changing the face of poverty and backwardness in his hometown. In recognition of his achievements, he was awarded the title of national model worker by the State Council in 1989.

Cirin Yangji: female, Menba. Graduated from Communication University of China in 2005. Singer, host, actor. BYD fo auto advertisement and Beijing Hyundai Auto Advertisement in 2008. In 2008, he participated in the film brother. In 2009, he participated in CCTV's 60th birthday of the motherland, the grand gathering of prosperous and harmonious ethnic minorities.