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The Menba nationality is one of the ethnic groups with a long history and culture in China. The national language is Menba language, which belongs to the Tibetan branch of the Tibetan-Burman language family of the Sino-Tibetan family. The dialects differ greatly, and there is no native ethnic script.
The Menba people are mainly distributed in the southeast of the Tibet Autonomous Region in Menyu and Motuo areas, and Lobu in Chenna County is the main populated area of the Menba people. The Menba people and the Tibetan people have long had friendly exchanges and exchanged marriages, and have a very close relationship in politics, economy, culture, religious beliefs, living customs and other aspects.
In 1964, the Monba were officially recognized as a single ethnic group.
According to the
China Statistical Yearbook -2021
According to statistics, the population of the Monba ethnic group in China is 11,143 people.
[6]
- Chinese name
- The Monba nationality, living in Yunnan Province
- distribution
- Tibet Autonomous Region Menyu and upper Luoyu Metuo, etc
- species
- Monba language
- Wenzi
- General Tibetan
- Have faith in
- Bon and Lamaism
catalogue
"Menba" means "the person who lives in the corner of the door."
"Menba" is not only a self-proclaimed name, but also a name for Tibetans and other ethnic groups.
Due to the differences in living areas and the ethnic migration in history, there are some other names for the Menba people around the country, such as calling themselves "master Ba" and "Lebo"
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According to mythology, Tibetan literature and archaeological materials, the Menba originated from the integration of the indigenous groups in Menyu with those from the northern part of the Tibetan Plateau. After a long historical development, about before the Tubo dynasty unified all parts of Tibet, the Monba people had formed.
In the 7th century AD, the Menyu area was subdivided into the Tubo local government, and the Menba people became the people of Tubo. In 823, in front of the Jokhang Temple in Lhasa, the "Tang Dynasty Alliance Monument" recorded: "The majesty of the king of Yongzhong is incomparable, so the South Ruomenba... And though we may be victorious in battle, do not be afraid to bow our heads to the power of the Holy Spirit and the laws of justice, and do as we please each other." The Tibetan historical book "Red History" in the sixth year of Yuan Zhizheng (1346) records that as early as Songtsen Gampo's time, "the South Ziluo and the gate... All were placed under Tubo rule." The Tibetan historical work "The Feast of the Sage", written in 1564, says: "So... The lotteries and doors of the South...... And they were taken over as belonging to the people." From these ancient Tibetan historical materials, we can see that the Tibetan people have had close ties with the Monba and Lhoba ethnic groups in ancient times. Since the Tubo Dynasty, the political, economic and cultural ties between the Tibetan people and the Monba and Lhoba ethnic groups have been continuously strengthened.
In the mid-13th century, Menyu was brought under the control of the Tibetan Sakya local government and became an administrative region of the Yuan Dynasty. From the 14th century to the 16th century, the Tibetan Kagyu forces, the Pamu Dhurpa regime and the Zangba Khan regime, ruled Tibet, and Menyu became the territory of the Kagyu. This period had a great impact on the historical development of the Menba people. The Tibetan local government appointed officials, set up post stations, tax officers, checkpoints and markets in Menyu, spread Buddhism and built monasteries, all of which had a strong impact on the tribal society and village community organizations of the Menba nationality. While maintaining their original nature and functions, the original village community organizations were also given the additional task of paying tribute, service and taxes to the local government and lords of Tibet. The Menba people gradually became serfs.
In the mid-17th century, the Gelug sect of Tibetan Buddhism came to power in Tibet. In order to strengthen the governance of Menyu, the Fifth Dalai Lama sent his disciple and close friend, Mejal Lochu Gyatso, a monk of the Menba ethnic group who was born in Mejasa Ding, to Menyu to preach and govern. Luozhu Gyatso took active measures to govern Menyu, changed the Nyingma monastery Tawang Temple into a Gelug monastery, and carried out a large-scale expansion, making Tawang Temple the largest monastery in Menyu, and became the political and religious center of Gelug in Menyu area. In 1656, the Fifth Dalai Lama ordered the Tibetan local government to appoint two "Ranes" to assist Lama Mejal in the administration of Menyu. After the temple was built, the Fifth Dalai Lama and the local government of Tibet granted Tawang many privileges, such as appointing lower-level officials, collecting taxes, implementing the "monk system", and managing the gate with government officials. In order to expand the influence of Tawang Monastery and strengthen the political and religious rule in the area, the Fifth Dalai Lama personally bestowed an inscription on Lama Mejal in 1680.
At the beginning of the 18th century, the local government of Tibet, on the basis of the original management measures, further improved the administrative system of the Menyu area, established a local administrative organ in Menyu, checked the household registration, and issued a decree on the sealing of documents. In terms of administrative division and system, according to different regions and traditional habits, and with reference to the administrative division system implemented in other places in Tibet, Menyu area is divided into 32 local administrative organizations of "Cuo" or "Ding" (equivalent to the township level administrative institutions, and the large "Cuo" is equivalent to the district level institutions). On the basis of "Tso" or "Ding", there are four "dzong", namely, Janggar, Senge, Dejean and Dalong Dzong. The system of "zong" is equivalent to the current political power at the county level, and some small "zong" is equivalent to the political power at the district level. In order to manage the administrative affairs of "Cuo" or "Ding" and "Zong", the Tibetan local government set up the administrative body of "Tawang Sizhe" (meaning "four united") in Tawang. "Sizhe" refers to the joint management committee composed of representatives from four aspects, namely, the Rane appointed by the Tibetan local government, one monk and one lay person representing one side, the Tawang Monastery Khenpo sent by Drepung Monastery Loserin Zakang, and the Tawang Monastery Zakang representative. "Tawang Seol" is a permanent organization that manages day-to-day administrative affairs. In the mid-19th century, the local government of Tibet strengthened the administrative functions of the "Tawang Xijie", and in 1853, granted the monks and lay monks of the Curna sect the right to participate in the administration of the door, forming a higher administrative committee of the "Tawang Zhujie" (meaning "six united"). On the basis of the "Tawang Zhuzhe", plus the Curna Zong "Zhe Zhu" (rice purchasing official) appointed by the Tibetan local government Rachalakon, the meeting of the "Tawang Dun Zhe" (meaning "seven united") was formed. The Davandunje is not a permanent body and usually deals only with trade issues, meeting only on special occasions. There is also the "nine United Nations" meeting of "Tawang Guzhe", which is to increase the heads of three men Nyima near Tawang on the basis of the "six United Nations", namely Summer Cuo, Sirucuo and Lauco, mainly to solve the disputes between Cuo and Cuo, and between villages. When encountering the most urgent major events concerning the interests of the entire gate area, "Dawang live Zhe" will form a "Dawang Tso" meeting with all the heads of the gate area. The above permanent and non-permanent institutions of different levels played their respective administrative functions, and the feudal serfdom rule was further strengthened in the gate.
By the 18th century, feudal serfdom had become more complete. On the one hand, the local government of Tibet strengthened the governance of the neighboring areas, guaranteed the stability of the southwest border area, 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 also stepped up their usurpations in the corner of the gate, which made the Monba people who had lived here for a long time unbearable. Heavy Urah service (Urah service refers to taxes, duties, land rent and other content of the collective, "urah" is the meaning of unpaid labor, a wide variety of types, including a variety of labor, taxes, land rent and so on.) Coupled with years of earthquake floods and layers of oppression, many people have been destroyed and displaced, and they are eager for a good place without oppression and exploitation. At this time, came to the east of the Bai Magang is a "do not plant barley barley barley, do not raise yak butter, do not repair houses have houses to live in" the beautiful legend of Buddhist scenery, to the desperate Menba people brought hope, attracted the Menba thousands of miles long distance migration.
The migration of the Monba people went through a long process. The earliest people who moved to Metuo have been 10 generations, and the latest people have been 6 generations, and they settled along the Brahmaputra River in Pashima Kang area. In Metuo today, you can still see many relics related to their history of moving east, and some villages also use the place names and village names of their original homes, such as Delgong and Didong. Some of the Menba people moved to Baimagang, forming the living pattern of the east and west distribution of the Menba people, which brought profound influence to the social development of the Menba people.
In 1844, Major Jenkins, the charge d 'affaires of the British Indian governor sent to the northeast border of India, overpowered six Menba people, forcibly leased the Jija-Baja place in the men corner, forced the Menba people to give up the jurisdiction of the south of the Ganglibala Pass, caused the Menba people's strong dissatisfaction, and buried the fire of resistance. In the winter of 1872, Major Kuo Jaheng, deputy commissioner of the British Occupied Darang District, took the opportunity of demarcation between the British side and Bhutan, and also proposed to the local Menba leaders to demarcate the border between Tawang and the British side, which was immediately resolutely rejected by the Menba leaders, showing the firm patriotic spirit of the Menba people who would not compromise.
In 1913-1914, Henry McMahon, a representative of the British government, used blackmail and deception to induce Shazha Bijue Dorjee, then a representative of the local government of Tibet, to make a secret deal with him and put 90,000 square kilometers of land in Menyu, Luoyu and Xiacha Yu into the territory of Britain and India, which was the infamous "McMahon Line". The McMahon Line was firmly opposed by the Chinese government and people of the Tibetan, Monba and Lhoba ethnic groups in Tibet. The Central Government of China has never recognized the so-called McMahon Line. The British colonialists' ambition of invasion was still undied, and they first stepped up their infiltration in the name of investigation and exploration, or expanded their sphere of influence by provoking ethnic relations between Tibet and Tibet, but they were all discovered by the people of all ethnic groups such as Tibet and Tibet. In 1938, the British sent an expedition to Tawang in April, which was immediately met with firm resistance from the Monba people, forcing the British expedition to withdraw. At the beginning of 1944, the aggressors armed invasion of Deangzong Menyu, immediately met with the Cuona Zong government, "Tawang Zhuzhe" and the Menba people's fierce opposition.
Stamps of the Monba nationality
In 1951, Tibet was peacefully liberated, and in 1959, Tibet carried out democratic reform and completely abolished feudal serfdom. Together with the people of all ethnic groups in Tibet, the Monba people achieved a historic leap in social development and gained a new national life. In July 1959, the People's Government of Metuo County was established. In the same year, the former Lobu Secuo in Chenna County was abolished and Lobu District was established, consisting of four townships, Ma Ma Township, Kiba Township, Gongri Township and Le Township
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Before the peaceful liberation of Tibet, feudal serfdom and primitive village organizations coexisted in the society of the Menba ethnic group. For the three major lords, the Lord is the supreme owner of the means of production within the territory, such as land, mountains, grasslands and rivers, and all the Menba people within the territory are the serfs of the Lord. For the Menba residents organized by the village community in Metuo, the means of production within the village community are collectively owned, and there is no rank division or class confrontation among the members of the village community. The disparity between the rich and the poor within the ethnic group is not large, and the class differentiation is not obvious. In the traditional society of the Menba nationality, the feudal serf owners used the primitive village community organization form to promote the feudal serf system, and the feudal serf system combined with the primitive village community of the Menba nationality to form a composite social form, which is the basic feature of the social form of the Menba nationality.
In order to strengthen the rule of the Menba people, the three major lords of Tibet gradually established a complete set of political ruling institutions in Menyu. Before the peaceful liberation of Tibet, the Menba region was divided into a number of "cuo" or "ding" administrative units (equivalent to the districts below the county). Metuo is divided into 5 Tso, and Menyu is divided into 32 Tso or Ding, on the basis of which there are four "dzong", namely Jianggar, Senge, Derang and Dalong Dzong. The Janggar Zongzong was originally appointed by Cuona Zong; Sengge Zongzong was concurrently appointed by Jianggar Zongben; The Dejangzong and the Darung Zongzong were appointed by the Tawang Monastery Zacang Council.
The Chuba (tax officer) of some parts of Menyu can be appointed. Chuba reports directly to Zomben. Chuba not only collected taxes, but also had administrative and judicial functions. Chuba effectively became Zong Ben's agent, and the Chuka (tax collection office) was the branch of the Zong government and played an important role in the grass-roots political structure.
There is no setting of Cuo in Menyu (Ding), and each Cuo has one to two "root bao" (in some places, it is called Tigen). The Genbao had to follow the orders of Zongben and Chuba, convey the will of the serf owners, push the dispatch of Fu and ura, mediate civil disputes and handle administrative affairs in the village. Gen Bao is appointed for three years, usually in rotation in the Chaba of the previous year. Under the root bao, a "Gomi" is set up to do some chores for the root Bao in terms of messenger running, and the Chaba takes turns and rotates frequently.
The local government of Tibet, through administrative organs at all levels, checks household registration, collects taxes and exercises judicial power in the Monba areas.
The Menba people live in villages, and there are several patrilineal families in one village. The early clan blood ties have been broken, geographical relations instead of blood relations as the political and economic basis, the Menba village community public ownership is established on the basis of geographical relations. The village community of Menba nationality has a clear geographical boundary, and the ridge, river and stream between the village community and the village community are usually marked, and each other can not be invaded at will. The area occupied by the village community is called "Kisa", which means "common land". The land, grassland, mountain forest and wasteland within the scope of the village community are under the public ownership of the village community, and the individual families in the village community only have the right to use and use the inheritance right, without the right to buy and sell. The land of the deceased shall return to the commune. After the establishment of feudal serfdom, since the entire Menzhou and Metuo belonged to different lords, the land and grassland originally allocated to the members of the village community also became the land of the Lord, and the income was no longer completely owned by the members of the village community, but mostly was taken by the Lord without compensation in the form of payment of taxes.
Each village community organization has a village president, the Menyu Menba people call it "Geqiong", the Motuo Menba people call it "Xueben". The village president is elected democratically by all the members, and is generally elected to act fairly, speak well, and have authority among the masses. Geqiong and Xueben have no privileges, no salary, and usually participate in the same labor as the members of the village community, pay the same duty and labor, and are equal members of the village community. Before the implementation of feudal serfdom in the Menba area, the village chief replaced the clan chief and exercised the duties of the head of the geographical commune. The 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 the customary law, and represent the village community in external liaison and negotiation. After the implementation of feudal serfdom rule, the compound social form made the village president more responsible for conveying the instructions of the official Lord and organizing the payment of assigned labor and other tasks.
After the founding of New China, the people's governments at all levels in the Menba areas were established, and the majority of Menba serfs were liberated politically and became masters of the country. The Party's policy of regional ethnic autonomy has been fully implemented in the main inhabited areas of the Menba nationality. Motuo County in Nyingchi area is a border county with Menba nationality as the main body, and the main leaders of the county have all been Menba nationality. Pailongba Township in Nyingchi County is the concentrated settlement area of Menba nationality in Nyingchi County. According to the actual situation, Pailongba Township in Nyingchi County was established. Loeb District of Chenna County in Shannan region was the first area to establish the Menba autonomous regime. In order to strengthen the management and support of the area, the establishment of Loeb District was abolished, and Loeb Office was set up, and there were still four Menba ethnic townships such as Ma Ma. In the successive People's congresses and political consultative conferences, from the local to the national level, there are deputies and members of the Monba ethnic group who directly participate in state and local administration
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Agriculture is the main mode of economic production of the Menba people. Agriculture in Menyu is more developed, with more elaborate hoeing and plowing, while in Metuo it is slash-and-burn. The main crops in Menyu belly and south areas are rice, millet, sorghum, corn, highland barley, soybeans and so on. The area of Lobu and Bangjin in the north of Menyu mainly produces buckwheat and wheat. Grain crops such as corn, chicken's feet, rice and highland barley are grown in the Metuo area. Menba area has a mild climate, rich varieties of fruits and vegetables, radish, cabbage, cucumber, pumpkin, winter melon, pepper, eggplant and other dozens of varieties.
In the agricultural production activities of the Menba nationality, collective rotation system and cooperative tillage system are common. The so-called collective rotation system refers to the cultivation of privately owned farmland, but the collective rotation method is used, mostly in slash-and-burn cultivation. Mutual borrowing of land is not a private negotiation between a few households, but a principle and obligation that all households in the village must abide by. This farming system of private ownership of land and collective rotation of crops is a residual form of regular distribution of cultivated land during the primitive commune of the Menba nationality. Farming system exists in a large number of Medomenba people. When planting corn, three or five families voluntarily join together to cultivate and cut down the forest together, sharing the seeds equally and sharing the harvest equally. In addition to farming, it is very common for the Menba people to exchange workers in agricultural production, and the atmosphere of mutual cooperation is very strong. Until today, the rural areas have implemented joint production contracting and contract production to households, but the habits of farming, changing workers and mutual cooperation have not changed
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Animal husbandry production is an important economic activity of Menyu Menba nationality. In the north of Menyu, there are many natural pastures with abundant water and grass, which provide superior conditions for Menba people to engage in animal husbandry production. Livestock products mainly include ghee, milk residue and other milk products and 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 use in exchange.
Hunting plays an important role in the traditional production activities of the Medomenba people. There is a vast primitive forest in Metuo, which is inhabited by a wide variety of birds and beasts, providing rich animal resources for the hunting activities of the Menba people. The hunting activities of the Menba people are mainly in summer and winter, mainly hunting roe in summer and bison in winter. Now Medoo has established a national nature reserve, traditional hunting activities have been greatly restricted, buffalo, antelope, swertia and other animals have been banned, people can only hunt mountain rats, pheasants and other non-protected animals
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The handicraft industry of the Menba nationality includes bamboo and wood, stone making, metal processing and papermaking, among which the bamboo and wood making is the most developed and most distinctive. Mengba wooden bowl has a long reputation
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According to 2010
The sixth national census
According to statistics, the total population of the Menba is 10,561 people.
According to the
China Statistical Yearbook -2021
According to statistics, the population of the Monba ethnic group in China is 11,143 people.
[6]
In the traditional religious belief of the Monba people, the original religious belief,
Bendi Buddhism
The coexistence and blending of faith and Tibetan Buddhist faith is a significant feature of the Monba religious belief.
The original religion of animism and the original religion are the ancient beliefs of the Monba people. The Menba people believe that mountains have mountain gods, trees have tree spirits, water has water monsters, wind and rain thunder, earthquakes and floods, and even people's birth, death and illness are all driven by supernatural gods. In order to avoid disaster, people worshipped ghosts, offered sacrifices, and carried out various elaborate witchcraft activities.
In the religious concept of the Mumba people, the universe is divided into three levels, namely heaven, earth and earth. The corresponding gods and spirits are "La", "Zan" and "Lu". The highest level of the universe is "heaven", the residence of the god "Ra". In order to protect human beings, the "Ra" of heaven can leave heaven and come to earth, living on the top of the mountain, called "Gra". The middle layer of the universe is space and earth, where Zan lives. "Zan" is a general term for wandering spirits and spirits. In the Monba belief concept, space is full of "likes". Mountains, valleys, plants and trees are also attached to "praise". "Praise" is divided into good and evil. Underground is the lowest level of the universe, where the "Lu" god lives. It is believed that rivers, springs, lakes, etc. are the places where the "Lu" God lives, and the fish living in the water and the animals living in the underground cave, such as snakes, frogs, and insects, are the incarnation of the "Lu" God.
The Monba people worship sacred mountains and sacred water very much, and turn sacred mountains and sacred lakes every year in summer and winter.
There are many kinds of wizards of the Menba nationality, which can be divided into exorcist wizards and divine wizards according to their different functions. There are "Dunlongken" and "Ba Wo" exorcists, who are male; Please God wizards have "Bamo" and "Kyaw mother", by women.
The Monba people believe in the original religion and the original religion at the same time, also believe in Tibetan Buddhism. The Nyingma School, the Kagyu School and the Gelug School of Tibetan Buddhism are all influential in the Monba area, and the Gelug School is the most influential and the main sect of the Monba people.
With the introduction of various sects of Tibetan Buddhism, Buddhist monasteries were established one after another in the Monba area, and batches of monks were born in due time. By the 1950s, there were more than 40 Buddhist monasteries and halls with nearly 1,000 monks in Menyu, and nearly 40 monasteries and halls with more than 300 monks in Metuo. The most influential temples in the gate corner are Dawang Temple and Gongbaze Temple
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In daily life, the staple food of the Menba people mainly includes buckwheat bread, corn rice, rice and chicken feet grain paste. Corn rice is the staple food of the Medomenba people. Chicken feet Valley, the grain ears shaped like chicken feet, so the name, produced in Metuo and Luoyu areas. The eating method of chicken feet valley is generally fried and ground into noodles after dry food, but also made of sticky food. Chicken feet Valley is also an excellent ingredient in wine making. The "Bangqiang" wine brewed by Medomenba nationality is mainly brewed from chicken's feet grain. Rice is grown in the southern Menyu and Metuo regions, so rice is also an important staple food of the Menba people.
In the diet structure of the Monba nationality, the common vegetable varieties are cabbage, radish, yuan root, potato, cucumber and so on. Menyu and Metuo are densely forested and rich in wild mushrooms and fungus. There are many kinds of mushrooms and they taste delicious.
There are two kinds of drinks in the daily life of the Menba people: wine and tea. Wine has "bang Qiang", rice wine and highland barley wine, tea has butter tea and green tea. The stone pot is a unique cooking utensil of the Menba people. The heat transfer of stone pot is slow, and the cooking of stew meat can maintain the original taste of food, which is very delicious and loved by people. The Menba people live in bamboo and wood, and tableware is mainly made of bamboo and wood. One of the most famous is the Munba wooden bowl. The wooden bowl is mainly orange and red, bright, gorgeous, rich in shape and smooth in line.
The Monba people are good at drinking, as big as marriage, funeral, religious etiquette, small daily chores, talk and talk, are inseparable from wine
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Wool is worn in a robe
In the Loeb region, women have a special dress that is different from the Monba women in other regions, which is the complete calf skin that is hung on their backs. When wearing, the calf's fur is turned inward and the skin plate is turned outward, the head is pointed up to the neck of the wearer, the ox tail is pointed down, and the limbs are extended to the sides.
Menba men's clothing includes coats, underwear and trousers. Long coat with wool textile wool wool fabric, length of the knee, oblique right skirt, standing collar long sleeves, no button and pocket, inlaid blue piping, coat to red, wearing red wool belt. Underwear is generally made of white clay silk, the front is the right skirt, no collar.
Menba women in the Tawang area wear a hat called a "Guolomu". This kind of hat is made of yak hair, with a dome, a pentagon brim, and five tasselshanging. When worn, one tasselsline the middle of the nose bridge, and the other four tasselsline the side and back of the head. The woman's hat around the mango is shaped like a Tawang hat, with 18 tasselsline before and after. Bonjin women's hats also resemble Dawang hats, although there is no flowing fringe, but in the brim inserted a peacock feather or pheasant tail, bright, chic and beautiful. The men and women of the Menba ethnic group in the Loeb area wear a distinctive small cap, which is called "Balxia" in the Menba language. The dome of "Balxia" is made of black wool wool, and the cap circumference is a two-inch high cylinder sewn with red wool wool or red felt. The flanged part is made of orange felt, inlaid with peacock blue border, and a wedge gap is left. When wearing, it is customary to place the notch above the right eye. In the past, the color of the millinery was all yellow, and the brim was decorated with five-color thread tassels that hung down to the eyebrow.
Menba women's accessories include earrings, collars, belts, bracelets, rings and so on. The man has long hair, wears earrings, wears a diamond shaped "Ga Wu" on his chest, wears a long knife on his waist, and carries a bow and an arrow
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There are two main types of people living in Menba: stone house with diaofang and wooden house with dry bar. The roof of the stone building is covered with wooden planks, and the roof is tilted into the shape of a family on both sides. The base of the stone tower is mostly rectangular, and the wall of the building is vertical and high. The base and walls are all built of stone, without hanging beams. Planks of wood were laid between the buildings. Menba stone building is generally divided into 3 floors, the bottom is used for captive livestock, the middle is the living room, and the upper layer is stacked with food and debris.
Dry column-type wooden house is the house building of Medomenba nationality. The building of the wooden house of Menba is a bamboo structure, which is generally three floors. The ground floor has no walls for holding livestock, and the second floor is a living room for people. There is a wide outer corridor on the outside of the living room, which doubles as a sun-terrace and is a place for people to weave bamboo and do wood work. The ground floor is connected to the outer corridor by a wooden ladder cut from thick logs. The third floor stores debris. The roof is a two-sided zigzag. Menba granaries and wooden houses are built separately, generally a few meters or ten meters apart. Menba house building, from the selection of foundation, start to completion, there are rich customs and etiquette
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The traditional means of transportation of the Menba nationality is very simple, and there is no means of transport.
During transportation, the Menyu Menba sometimes used animal power, while the Motuo Menba completely relied on human backhaul. Manpower, rattan baskets and bamboo baskets, plus a "Ding" -shaped cane, are the means of transportation and transportation often used by the Menba people to go out.
In the area of Menyu and Metuo, the river network is densely covered with Bridges, including cable Bridges and rattan net Bridges, bamboo rope Bridges and wooden Bridges, the most distinctive one is rattan net bridge
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The main categories of literature of the Menba nationality are myths, legends, stories and poems.
Human birth myths include "Monkey Becomes Man" and "The Three Brothers and the Deep Wood." "The Three Brothers and Zha Deep Wood" said that long ago, the Brahmaputra River flooded out and flooded the whole world, only the Namjbarwa peak still stands in the middle of the ocean, and only one boy survived by luck. The god of heaven inspired the goddess to marry the boy and gave birth to many children with long hair. They had no food, no clothes, and lived in caves. The God saw this and gave the boy buckwheat seeds and a knife. The boy learned to grow crops, and washed the child with water boiled from the young roots of the "nest hemp" herb, washing the child's hair. Because the child was afraid of hot water, he put his head into the hole and exposed his body, so he left his hair. Since then, there have been people in the world, and they have become what they are today.
"Pishuga Wood" is a well-known legend of the Menba nationality. It reflects the legend of the craftsman and bridge-building inventor Pisuga. There are also many legends of the Menba that reflect ethnic migration and friendly exchanges between ethnic groups. The Monba are rich in animal stories and life stories. The language of animal stories is vivid and concise, often combining the depiction of animal forms with the expression of allegorical meaning, which has profound meaning and profound social significance. In the life stories, there are works with strong fantasy color, such as the Story of Yunnan Reba, Treasure Bowl, etc., and many realistic works that directly reflect the struggle of real life, among which the theme of the struggle between the toiling masses and the Lord occupies a great weight in the folk stories of the Monba nationality.
In the folk poetry of the Menba nationality, "Samar wine Song" is a major poetic style. Samar wine songs are divided into two types: single and multi-segment, with the majority of them being multi-segment. In terms of structure, a complete multi-verse poem generally consists of three paragraphs. Each verse consists of 3 or 5 lines. Having 6 or 9 syllables per line, or 7 or 8 syllables per line. The rule is usually 3. Samar wine songs have a wide range of themes, covering all aspects of political, economic and social life. For example, the poems "Samar · Hometown" and "Samar · Crane Song", which sing praises and praises his hometown, warmly eulogizes the richness, beauty and magic of his hometown.
Love songs are also an important form of Menba poetry. Most of the love songs of the Menba nationality are single paragraphs, the basic structure of which is 4 lines per poem (occasionally 6 lines), 6 syllables per sentence, divided into 3, each of which is two syllables. Monba love songs are short in structure, easy to sing and recite, sonorous in tone, distinct in rhythm, good use of bixing techniques, and have strong artistic expression. The love songs of the Menba nationality 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 the loyalty to love, some express the infatuation of lovers, and some express the sadness and sorrow caused by the tragedy of love. In the folk poetry creation of Menba nationality, the long narrative poem "Taibo Galet" is a large scale and widespread work. The literature of the Menba nationality is represented by the Love Song of Cangyang Gyatso. The Love Song of Cangyang Gyatso is rich in content, profound in thought and exquisite in art. It has become a world-renowned literary masterpiece with far-reaching influence in Tibet
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The modern education of Menba people started from the opening of night school, which became an important form of adult literacy education and learning cultural knowledge.
In order to develop modern education in the Menba areas, the state has allocated special funds to build schools in Motuo, Chenna and Nyingchi counties, where the Menba people live, so as to meet the needs of the children and children of the Menba people to go to school nearby. In order to accelerate the development of education for ethnic minorities in Tibet, 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 special school which mainly enrol students from the Tibet Autonomous Region's ethnic minorities, such as the Monba, Lhoba, DENG and Sherpa people.
There are night schools and primary schools in Menba villages, primary schools in townships, middle schools in counties, schools and high schools for ethnic minorities in regions, 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 China.
As governments at all levels attach importance to education, constantly increase input, and strive to improve the conditions for running schools, remarkable results have been achieved. Metuo County has successfully passed the "universal six" acceptance test of the Tibet Autonomous Region, and the enrollment rate of school-age children in the county has reached 97 percent, the junior high school enrollment rate has reached 95 percent, and the adult illiteracy rate has been greatly reduced. The Loeb Office has built a central primary school, and has completed the task of universal nine-year compulsory education. According to statistics, as of 2010, there are 373 people with college degree, 290 people with undergraduate degree and 10 people with graduate degree
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The musical singing styles of the Menba nationality include Sama style, Zhuolu style, Garu style and Xiege style.
Samar song style is used for festivals, weddings, family gatherings and other occasions. It is sung during a toast, so it is also called the Samar wine song.
Zhuolu means pastoral song, according to legend, was created by Taibogalye, the founder of the Menba animal husbandry, and is popular in the Menyu area. The melody of Zhuo Lu style is soothing, broad, high and long. Besides the singing of herders during production, it is also used for the singing of narrative poems. Garu means love song, the melody is delicate and smooth.
The style of the song is represented by Kasa Xizha, and the melody is lively and cheerful. The traditional Musical Instruments of the Menba people are the "Liling" (two-tone flute), the "Ta 'arang Bulong" (five-tone flute), the "Kigang" (bamboo harmonica), and the cowhorn
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The most distinctive dances of the Menba nationality are "Baqiang", "Pozhang Lalduiba" and yak dance.
"Baqiang" means God dance. Many dances simulate the image of birds and animals, including cow dance, pig dance, bird dance, dog dance, roc dance, etc., mainly performed in religious festivals and ceremonies.
"Po Zhang La Duiba" means to celebrate the new house, which is a cheerful dance that the Menyu Menba people dance when the new house is completed, and the performers dance and sing to express the praise of the new house and the blessing of the home owner.
The yak dance performance simulates various movements of yaks, which is vivid and interesting. People also dance circle dance and frolic dance for entertainment during idle farming, festivals and festive seasons
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The Monba nationality, living in Yunnan Province
Mengba Opera retains the early form of the play. When performing, wear different animal image masks, but also wear different ornaments, mostly animal leather, feathers draped in the body, the performance simulates the gestures and actions of various animals, the characters are very few, do not sing when dancing, do not jump when singing. The Musical Instruments used were the drums and cymbals of the sorcerer's divinatory performance, and there was only one person to beat the instruments, without a fixed troupe or full-time actors. The performance form of the drama is very rough and simple, retaining the ancient appearance of the early drama. Traditional plays of Menba opera also include "Chowa Som" and "Prince Norsang".
On May 20, 2006, Shannan Menba Opera was included in the first batch of national intangible cultural heritage list approved by The State Council
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The Medomenba people celebrate December as the beginning of the year. From the beginning of November in the Tibetan calendar, people make preparations for the New Year. On the morning of the first day of the New Year, when the rooster crowed for the first time, the whole family got up, wore new clothes, exchanged greetings and blessings, and each drank a bowl of drinks cooked with ghee, cheese, "bang qiang" and eggs. From the second day, the Menba people took the village as a unit, and the whole village gathered together and took turns going to each family for dinner. During this period, people in addition to singing and dancing to celebrate the festival, archery, bouldering, high jump, tug of war and other sports and game activities.
Menyu Menba people celebrate the New Year from the first to the fifteenth day of the first month of the Tibetan calendar. On the eve of the New Year, every household cleaned, made a paste of flour, and painted various auspicious patterns on the doors, walls and rafters. On the New Year's Eve of December 29, each family will drink a porridge cooked with 9 kinds of food such as dough and meat pieces to show that they have a rich life. Many people also prepare a called "chelma" grain bucket, containing fried barley, zanba flour and other things, I wish the next year good weather, grain harvest. On the morning of the first day of the New Year, housewives scramble to get up early and carry the first bucket of water to the usual place to collect water, thinking that the earliest back water in the New Year is the milk flowing down from the lion on the top of the snow mountain, symbolizing wealth, who carries the first bucket of water is the most auspicious. The first family reunion, do not go relatives string household. From the second day of the New Year, people go from village to village, visit relatives and friends, and congratulate each other. When visiting other people's homes, women must walk in front of the first room, and men are not allowed to enter the door first. Menba people believe that the New Year visitors are women, indicating that the family pigs and cattle will have more female animals, is a good sign for the prosperity of the six animals. During the festival, people get together, sing and dance, and also carry out popular entertainment activities. Another big event during the festival is the performance of the Menba Opera. Each village has an amateur theater, when the traditional plays of the Menba "Araka teach father and son" and "Zhuowa Sangm", the whole village regardless of men and women old and young to watch, very lively. On the fifteenth day of the Tibetan calendar, which is the last day of the whole festival, the whole village men and women gather together to share the delicious food prepared by each family. Erect flagpoles on the roofs of every house and hang prayer flags to pray for heaven
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The young people of the Monba nationality are more free to socialize before marriage, and generally women are 16 or 17 years old and men are about 18 years old. Young men and women after a period of communication, the two sides have feelings, with the consent of both parents, they can ask a matchmaker or parents to go to the other side's home to propose marriage. It is generally to find a good relationship with their own, eloquent, have a certain authority to act as a matchmaker. Take a few bamboo cans of wine and a few hada, pour "Xierqiang" (marriage proposal wine) and offer hada to the other party's home, the other party agrees to this marriage will drink and accept hada, and then hold an engagement ceremony, generally half a year or more after engagement to get married.
On the wedding day, welcome the relatives with festive costumes, with Hada and highland barley wine to the bride's home to meet the bride. The family sent relatives have uncles, aunts, brothers and other relatives, the bride's parents do not go with the team, by the men's family sent a special person to meet. On the way to welcome the man's family to respect the woman's family 3 wine, there are special arrangements for the toast people waiting on the side of the road. After the bride to the men's house was taken into the inner room, take off the clothes and jewelry worn from the mother's home, inside and out changed into a set of things prepared by her husband's family, indicating that the bride belongs to her husband's family from now on. After changing their clothes, the bride and groom take their seats, and the villagers offer hada, toast, and chant eulogizes and auspicious songs to the couple and their family guests. On the second day of the wedding, the guests of the mother's family, mainly uncle, began to fight on the pretext that the wine was not fragrant and the toasting woman was not smiling, and they beat the table with their fists, overturned the wine bowls and cups and plates, and scolded the men's family, and the wedding was a dramatic scene. The men's family will quickly bring good wine and good food, make amends to the family and ask for forgiveness, and the farce will finally be calmed by the uncle accepting the "apology wine" of the men's family. On the third day of the wedding, the groom's family will set up a sumptuous banquet for the bride's parents and relatives in a special room, drinking and eating while discussing when the bride will settle down in her husband's home. The guests of the mother's family will send some money and goods to the bride at the banquet, and the uncle and parents will comfort the daughter and teach the son-in-law in turn. Late in the evening, wine girls and songgirls holding large bowls of wine, singing and dancing to the mother's family to worship "zaqiang" (farewell wine), when the bride's relatives brandishing hada, singing a short, hurried "return song", swarm, the bride from the wedding reception. The groom's relatives also waved hada, singing "return song", hurried out of the door to snatch, and finally the matchmaker came forward to calm the "storm". During the wedding, people drank, sang, danced and danced all night long.
After pregnancy, women continue to work and do housework. Women in Mensumi, who used to have to return to their parents' homes to give birth to their first child, are still more likely to do so. Where the Medomenba give birth to their first child is determined by the woman who gives birth. When a woman gives birth, she is delivered by an old lady or a family member. After the birth of the child, the village neighbors, relatives and friends with eggs, meat, rice wine, etc. come to congratulate, but the bearer can not enter the mother's house.
The naming ceremony of the child is usually held three days after the birth, and the name is usually asked by the lama or the Zhapa, or it can be named by the elder in the family. Ask a lama or a Zaba to name the child, and most of the child's names are related to religion. Family name, the name is the elders placed on the child's future expectations and wishes
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There are earth burials, water burials, cremation and sky burials, and a small number of roof burials and house burials. There is a single burial, and there are secondary or tertiary burials
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Cangyang Gyatso (1683 ~?) The Sixth Dalai Lama of Tibet was a very talented poet in the history of Tibet. Born in a peasant family in Yusong, South Gate of Tibet, his father died when he was 6 years old, and he only struggled to survive with his mother. In 1697, Cangyang Gyatso was selected by Diba Sangyu Gyatso as the reincarnation of the Fifth Dalai Lama, and in September of that year, he was taken to Lhasa under the legal name of Ngawanra Sangrenqing Cangyang Gyatso. On October 25, Cangyang Gyatso was welcomed to the Potala Palace and held a enthronement ceremony.
Cangyang Gyatso became the successor of the Fifth Dalai Lama, which was the product of the political struggle created by Dibasang Gyatso, and finally became the victim of the struggle between Dibasang Gyatso and his political enemies. At this time, the political situation in Tibet changed. In 1701, Gushi Khan's great-grandson Lachang Khan succeeded to the throne, and the contradiction between him and Dibasang Gyatso became increasingly acute. In 1705, a war broke out between the two sides, the Tibetan army was defeated, and Dibasang Gyatso was executed. After the incident, Razang Khan reported to the Kangxi Emperor the incident of Sanjay Gyatso's "rebellion", and reported that the sixth Dalai Lama, Cangyang Gyatso, who had been appointed by Sanjay Gyatso, did not abide by the rules, was a fake Dalai, and asked to be "abolished". Emperor Kangxi decided to send Cangyang Gyatso to Beijing and depose him. In 1706, Cangyang Gyatso was "sent" to Beijing on the way, is said to have died on the shore of Qinghai Lake, at the age of 24. Some records say that he abandoned his name, fled decisively, traveled around Mongolia, Tibet and India, and later died in Alxa.
The greatest achievement of Cangyang Gyatso's life is the poetry he created to express the love between men and women. Most of Cangyang Gyatso's love songs are "harmonic" poems with six words and four characters. They are simple and natural in content, easy to understand in language, and rich in folk flavor.
Sokalva (date of birth and death unknown), the mid-17th century Mensumi local leader. He is highly respected in the local community and is respected by the people as "Diba". When the Fifth Dalai Lama was in charge of political and religious power in Tibet, he sent Lama Mejal Lozho back to his hometown to strengthen his rule there. Sokalva actively cooperated with Lama Meja in the administration of Tibet, strongly supported the local government of Tibet, and maintained the unity of the ethnic groups and the unity of Tibet. After 1656, he agreed that the local government of Tibet should send two administrative officials to assist in the administration of Menyu government affairs, and made positive contributions to the ownership of the Menyu area in Tibet.
Kelsang (1941 ~), a native of Cuona, Xizang Province, and a national model worker. He joined the Communist Party of China in 1974. After he was the secretary of the Party branch of Cuona Township in 1988, he insisted on reform and opening up, made use of the characteristics of local semi-agriculture and semi-grazing, rich forest resources, and took the road of diversified management and common prosperity, and the per capita income of the township reached more than 800 yuan that year, which made great contributions to changing the poor and backward face of his hometown. In recognition of his achievements, he was awarded the title of National Model Worker by The State Council in 1989.
Tsering Yangji: Female, Mengba nationality. Communication University of China 2005 performance undergraduate class graduated. Singer, host, actor. 2008 BYD FO car advertisement, Beijing Hyundai Motor advertisement. In 2008, he acted in the film Brothers. In 2009, he participated in the CCTV 60th birthday of the motherland, "Harmonious Ethnic Minority Gala".
