Research On The Social Structure Of Tibetan Village Organization

Six-Kajia-tribes is located on the eastern edge of the Qinghai-Tibet Plateau.Before 1949,Six-Kajia-tribes was a place of multiple ethnic groups exchanges and an important intersection of Confucian,Islamic and Tibetan Buddhist cultures.The SixKajia-tribes area is a religious gathering place with Tibetan Buddhist temples such as Labrang Monastery,Hezuo Monastery and Delong Monastery,as well as Guan Gong Temple and Er-lang God Temple with Chinese cultural characteristics,mosques and Christian churches.The research on the social structure and monastery governance mode of Six-Kajia-tribes can understand the context of the power development of Tibetan Buddhism in Tibetan tribes,the characteristics and causes of Tibetan,and also understand the reasons for the harmonious cultural exchanges between local ethnic groups.This thesis will be discussed into seven chapters.Chapter 1.First of all,this chapter analyzes the history and geographical location of each "Langwa" organization in Six-Kajia-tribes.Secondly,describes the social changes of Six-Kajia-tribes after the construction of Labrang monastery,and describes the formation process of the monastery group with Labrang monastery and Delong Monastery as the core and the "Langwa" organization alliance.Thirdly,through the review of caesaropapism in Labrang Monastery and Delong Monastery,explains the reasons for the formation of caesaropapism in Tibetan communities.Chapter 2.Firstly,interprets the concepts of "Langwa" "Tsowa" and "Deva" in Kajia tribes.Secondly,analyzes the constitutions,operations and changes above these three organizations.Chapter 3.First of all,this chapter discusses the causes of the reincarnation system of living Buddhas,describes the daily life of living Buddhas and their influence to the Six-Kajia-tribes,showing that "living Buddhas" are the core status to the formation of caesaropapism.Secondly,taking individual temples as examples,this paper expounds their organizational structure and scale,and analyzes the influence of the management mode of the temple on talent training;analyzes the living Buddha Nangqian’s management style and its influence on society.Finally,explains the influence of the temple on the local society.Chapter 4.This chapter introduces the economic system and economic activities of "Langwa","Deva" and "Nangqian" before 1949,discusses the possession form and circulation system of land and grassland in this region,the varieties of main trade products,the formation process of market,the maintenance of trade route safety,and the accumulation,inheritance and management mode of Nangqian’s wealth.This paper analyzes the economic and social changes in this region after the transformation from baihu era to Nangqian governance by case study.Chapter 5.First of all,this chapter sorts out the authority and power characteristics in the two organizations of "Deva" and "Langwa" in Six-Kajia-tribes.Secondly,analyzes the process of building authority and the channels of obtaining power of "Baihu",common people and monks,and how to occupy social resources relying on power and authority.Thirdly,the paper analyzes the logical relationship between the elements of stable social structure and social environment in the process of power transfer,focusing on the changes of social structure after the Six-Kajia-tribes changed from "Baihu" era to Nangqian Era.Chapter 6.Firstly,this chapter expounds the influence of mountain-gods belief in Six-Kajia-tribes and the whole Tibetan community,and points out that the mythology of this area has the function of establishing territory,enhancing ethnic identity,and establishing people’s world view.Secondly,it analyzes the boundary marking function of Holy mountain and the function of pointing out the ancestral soul residence,and shows the social value of the mountain-gods.Taking "Langwa" structure as an example,shows the similarity between "Langwa" structure and mountain-gods structure.Thirdly,it explains how the elite class and ordinary people in Tibetan areas where Buddhism is prevalent mediate the contradiction and conflict between ideal and real world by reconstructing the role and function of mountain-gods.Chapter 7.Firstly,this chapter describes the field study,interprets the influence of rules and regulations on ordinary people’s life from the perspective of customary law,interprets the core reason why rules and regulations continue for thousands of years in this region.Secondly,it analyzes the situation of attaching importance to morality rather than law in the implementation of customary law in "Langwa" of the Six-Kajia-tribes.Thirdly,the customary law and its influence on local society are sorted out in each "Langwa" of the Six-Kajia-tribes.Combining with the local geographical environment,lifestyle,religious belief and social culture,the paper summarizes the causes and characteristics of Tibetan.From the above,we can know that Six-Kajia-tribes is located in the northeast arc zone of the Qinghai-Tibet Plateau close to the interior land,and in the cultural middle zone between Tibetan culture and Chinese culture.The strategy of the central government to divide and rule the region has promoted the deep-rooted "tribal morality" among its social organizations,which has indirectly enabled the implementation of more flexible Buddhist values.At the same time,with the strong support of the central government,the Six-Kajia-tribes gradually formed a local power organization integrating politics and religion.The local social culture showed both the wild characteristics of primitive tribes and the Buddhist culture.