Friends who like to listen to audio can go to the Himalayas and search for "Popular History of Tibet". Lao Bu's accent full of dirt will come to you! In our last issue, we talked about the first half of the status of Tibetan women. Overall It is a changing curve from high to low.

Friends who like to listen to audio can go to Himalayan and search for "Popular History of Tibet". Lao Bu's accent full of dirt will come to you!

Hello fellow Himalayan friends, the veteran of Tibetan History Deyun Society is here again!

In our last issue, we talked about the upper half of women's status in Tubo . Generally speaking, it is a changing curve from high to low.

Among them, the regency of Chimalun can be regarded as the pinnacle of women's political status. In today's issue, we will talk about the subsequent changes.

After the death of Lu Chimalun's regency, there were two more obvious incidents of concubines interfering in politics in the Tubo Dynasty. What is very interesting is that these two incidents were games between the Na Nang family and the Cai Bang family.

At the same time, both incidents also caused serious damage to the Tubo Dynasty.

In 755 AD, Trisong Detsen sat on the Zanpu throne.

As the luckiest Zampu in the history of Tubo, he caught up with the Anshi Rebellion in the year he came to the throne. Subsequently, Tubo launched an offensive frenzy like mercury pouring down the ground, sweeping across dozens of prefectures and counties in Helong and forcing the Tang army to huddle in the Longshan and dare not show their heads.

This period of prosperity was sweet enough and long enough. It lasted from Emperor Daizong of Tang Dynasty to the Zhenyuan period of Tang Dezong, which lasted for more than forty years.

This period of time coincided with Trisong Detsen's ruling period. In other words, the best period of Tubo was basically enjoyed by him alone.

To a certain extent, Songtsen Gampo can be regarded as Tang Taizong Li Shimin of the Tubo Dynasty, and Trisong Dezan is Li Longji, the founder of the " Kaiyuan Dynasty ".

In addition to his rapid military expansion, Trisong Detsen also welcomed Shantarakshita and Padmasambhava to Tibet, built the Samye Monastery, led the first batch of local monks to become monks, and expelled the forces of the sect. Because of his contribution to the promotion of Buddhism, later generations of Buddhist forces respected him as one of the "Three Dharma Kings of Tubo".

But such a vigorous leader encountered the dilemma of his concubines fighting for power in his later years.

In 797 AD, Trisong Detsen discussed state affairs with the Prime Minister Shang Jiezan. It should be particularly pointed out that this Shang Jiezan was the minister of the Nang clan.

Princess Cai Bangshi was worried that Trisong Dezan was conspiring with Shang Jiezan to hand over the royal power to the son born by Concubine Naang, so she sent her son Mou Ru to break into the conference room. It happened that Shang Jiezan sent his son Wu Ren is guarding the door.

The two young men couldn't argue, which eventually turned into a sword fight. As a result, Wu Ren was choked by the prince with a sword.

Family members were killed in public, how could the Nang family just let it go?

What's more, the murderer was Cai Bangfei's son. My uncle can tolerate this, but my aunt can't either. The prestige of Shang Jiezan who had been in power for more than 20 years put tremendous pressure on Trisong Detsen.

According to Tubo law, everyone has a value, also called "fate". If a person's life is killed or injured, he must be compensated accordingly according to the regulations.

If the person who was killed this time was not Shang Jiezan's son but the son of another minister, then the prince would only have to pay his body weight in gold to get off the hook.

This is not a problem for a wealthy family like the Cai Bang family, but it is a pity that Shang Jiezan's son died this time. The Nang family was not a master short of money. He was determined not to give up the gold and wanted the prince to die.

Trisong Dezan had no choice but to convene an imperial meeting in person, at which he reluctantly quoted the so-called "Three Happiness Law" judgment method.

That is to entrust Muni Zanpu to take charge of the state affairs (the three princes Muni, Mou Ru, and Mou Di are all the sons of Concubine Cai Bang) to make Cai Bang happy;

compensate Shang Jiezan for the land that is a day's journey away, in order to To make the Nang family happy;

the prince Mouru was exiled for nine years to show that the prince broke the law and was guilty of the same crime as the common people, so as to make the subjects happy.

This incident of the concubine's regime has caused serious harm to all three parties.

From a Tubo perspective, Trisong Detsen disappeared from historical records shortly after this incident. Regarding his death, there are many explanations in historical materials.

From the perspective of the Na Nang family, after this incident, the ministers of the Na Nang family never served as prime minister again. It can be seen that this forced abortion incident has caused a great psychological shadow on the royal family.

From Cai Bangshi's point of view, the successor to Trisong Detsen, Munizan, died in mysterious circumstances less than a year after taking office. At the same time, the exiled prince Mou Ru was also assassinated to death.

45 years later, the power struggle broke out again between the Na Nang and Cai Bang families.

The impact of this power struggle was even more serious, and he directly became the gravedigger of the Tubo Dynasty.

In 842 AD (the second year of Huichang, Emperor Wuzong of the Tang Dynasty), the last Zanpu Lang Dama was shot through the heart by a Buddhist arrow because he destroyed Buddhism, and the glorious and powerful Tubo Dynasty came to an end.

But we must also be clear in our hearts that the killing of Langda Ma was not the reason for the collapse of Tubo.

You must know that several Tubo Zampos were killed before, and Tubo also collapsed!

Why Langdama died, the Tubo dynasty collapsed? !

Therefore, it is not a problem if Langdama dies, the problem is who will come up and take over!

When Langdama died, he did not have any sons, but after his death, two sons suddenly appeared. This problem is serious.

According to Tibetan historical records, Concubine Cai Bang was pregnant when Langdama died.

But Concubine Cai Bang was pregnant, and Concubine Nang was very unhappy. She felt, "I also need to give birth to one!"

Therefore, Gong's scheming became the main line of the incident. Concubine Nang wrapped a felt around her waist and lied that she was also pregnant. When she got pregnant, she never left the door or took a step forward, claiming to be "pregnant".

Concubine Cai Bang, who ran back to her home, gave birth to a handsome prince.

After receiving the news, Concubine Nang immediately emptied her stomach and took out a son, saying that she had given birth to him last night.

The ministers took a look and saw that the baby's deciduous teeth had grown out.

For a child of this age to say that he was born last night, isn’t this an insult to his intelligence?

Who has never given birth to a child? !

But the ministers were also very amused and agreed that the child should be called "Yundan", which means "the mother firmly acknowledges it". In other words, it is the child’s mother who insists that it is her biological child.

When this child was taken to the position of Zanpu, his title was "Chi De Yundan" .

Cai Bangshi didn't recognize anything he said. They put another baby on the throne, named "Chiwo Songtsan" .

So, the two kings of Tubo stood side by side, and the rest was to take sides.

In order to win over various forces, the two powerful clans of Na Nang and Cai Bang generously granted officials and titles. Suddenly, various grassroots leaders in Tubo sprung up like mushrooms after a rain. A good country was quickly divided into countless fragments that were not affiliated with each other.

"The Sage's Wedding Banquet" records that it appeared in an area in Qianzang, "big political power, small political power; many sects, few and few sects; golden branch clan, jade leaf clan; meat eaters and those who eat glutinous rice cake, etc., interact with each other. Fight for battle."

Soon after, a great riot among the subjects of Tubo broke out.

Under the attack of the great riot, the royal family lost control of Tubo, and the Tubo dynasty's years as a unified regime came to an end.

This great empire that once occupied 2.5 million square kilometers quickly collapsed into countless fragments.

From our two-issue report, does it give you the feeling that the status of women in the Tubo Dynasty was quite high?

In fact, this feeling of relatively high status is limited to the aristocratic level. From the perspective of the entire society, the status of women is still not very high. Because, judging from the legal provisions of Tubo, the status of ordinary women is obviously lower than that of men.

For example, it is clearly written in the legal provisions, "In a family with no heirs, the wife has a father. If there is no father, the woman, the other half of the livestock, and the property will be given to the close relatives of the brothers."

In this clause, women and livestock are considered as part of the property.

wrote in another article that if someone "rescued a person from a ox, the rescued person would be rewarded with a daughter. If there is no daughter, he would be given to the younger sister. If there is no daughter, if there is no younger sister, he would be given two hundred taels of silver."

You see here, women are given as gifts of gratitude to their benefactors. This shows that the status of aristocratic women is different from that of ordinary women.

But in any case, the status of women during the Tubo Dynasty was relatively high. At least they had the opportunity to participate in political affairs, and they also had a channel to speak out.

By the time of the sectarian era in Tibet, that is, the post-promulgation period of Tibetan Buddhism, the status of women had declined again, and it was difficult for women to have the opportunity to participate in political affairs.

This situation is similar to that in the Central Plains. Women in the Han and Tang periods had relatively high status, and there were strong women such as Empress Lu and Wu Zetian. But by the Ming and Qing dynasties, women had already shown obvious accessory characteristics.

So why is there such an obvious decline in status?

In addition to the conscious suppression by men, another very important point is that women have lost their right to work and their economic independence.

has no financial independence, and any talk of improving the status of women is nonsense.

Therefore, the improvement of women’s status after the founding of the People’s Republic of China began precisely with the restoration of women’s right to work.

This situation is relatively good in Tibetan areas, but this relatively good state is entirely based on the natural and social environment of Tibetan areas, rather than being endowed by a certain person, a certain political power, or a certain idea. .

Judging from the state of the Buddhist world, it is still a patriarchal society. However, the current social environment in Tibetan areas is that the land is vast and the population is sparse. In addition, a large number of young and middle-aged people have become monks and are separated from productive labor .

Regarding the situation of young men becoming monks in large numbers, "Tibet Chronicles" records a set of relevant data. In the second year of Qianlong (1737), there were 3,150 temples under the jurisdiction of the Dalai Lama, and there were three monks. One hundred and two thousand five hundred and sixty people. There are 327 monasteries under the jurisdiction of the Panchen Lama and 13,671 monks. In other words, the Yellow Sect alone consumes 315,231 young men. At that time, the population base of the entire Tibet was only on the order of 11.2 million.

With a large number of young and middle-aged men becoming monks, women must assume more labor obligations.

Regarding this point, there is a very detailed record in the "New Chronicle of Tibet", "Tibetan men are lazy and women are strong. The occupations performed by ordinary men are mostly women's duties, such as plowing the fields, mountain climbing and collecting wood, or Carrying heavy loads, repairing walls, and building houses are all done by ordinary men, and trade is mostly done by women.”

As a result, women’s political status has been greatly reduced, but their family status has also been reduced. Not much, even a little improved in some places.

As a result, we can see that in some areas, Tibetan families have experienced polyandry situations, and women have become the axis of maintaining family functioning.

It also comes from the records of "New Chronicles of Tibet", "(Women) should do cooking, weaving, tailoring, and combing hair of old and young at home. Men also farm, but they are just assisting women." Cows and horses cannot carry goods without the help of women. "

What this passage means is that in addition to doing all the housework at home, women also have to do farm work. The occasional farm work that men participate in is just women's assistance, even like using it. Work such as transporting goods by oxen, horses and camels would be difficult to complete without the assistance of women.

From the above two records, it can be seen that the high family status of women in Tibetan areas is earned by women at the cost of undertaking production work. They undertake almost all the labor from giving birth and raising children to carrying water, cutting firewood, building houses, grazing, etc. At the same time, they also have to deal with the labor assigned by political groups.

You must know that at that time, the Ula guards assigned by the Tibetan local government did not distinguish between men and women.

"Tibet Illustrated Research" records that "the servicemen of the native people are named Ulas, and all those who have a career, regardless of gender, are selected." People, regardless of gender, are sent, that is, those who come from other places, or only women, but those who can buy a stove and rent a house are also sent."

It can be seen from this that the high family status of women in Tibetan areas is obtained in a costly way.

In the process of writing this manuscript, I happened to see an article written by a Tibetan doctor in Songpan area. Thesis.

In the process of researching the Zhayong Zhongka Nuns on Xiaoxi Tianshen Mountain in Songpan, she discovered that local Tibetan families treat men and women as monks very differently. They would consider this a very honorable thing and would continue to support the members who became monks. But if the daughter of the family became a monk, it would be a shameful thing, so they would come to the monastery and take their daughters away, so this happened. There are a lot of contradictions. The situation described in the

paper happened in the 1980s and 1990s. I don’t know if the situation has changed now, but it can be seen from this different treatment that the status of men and women in Tibetan areas has changed. , there are still obvious differences.

Sometimes, we cannot look at the problem based on feelings, but analyze it from the different treatment of men and women.

Especially, we cannot use women as the center of the family in Tibetan areas. Simply think that the status of Tibetan women is high.

Overall, the status of women in Tibetan areas is obviously declining, especially in terms of political status.

Of course, this is our judgment. Looking at it as a whole, it is not difficult to give counterexamples.

For example, the famous Tibetan witch witch Danma Senkang is said to be the spokesperson of the Animaqing mountain god and is a member of the Gelug sect . The guardian of the largest monastery Drepung Monastery has a status equal to that of the Dalai Lama

During the years when Gaden Phodrang local government governed Tibet, the major guardians and shamans in Lhasa had to gather within a specified time. His Royal Highness the Potala Palace condescended to the Dalai Lama and the Tibetan local government to pronounce good and bad luck.

At this time, even the highest-status protector shamans in Tibet, such as Naiqiong and Lamu Chuizhong. They can only trance in the corridor outside the Sunlight Hall. Only Denma Senkang can enter the Dalai Lama's palace and be on an equal footing with him.

The descendant of the Dama witch said: "There are only two women in the Dalai Lama's palace. You can go in, one is the mother of the Dalai Lama, and the other is me. "

With such a high status, she naturally has the corresponding political right to speak.

Compared with Tibet, Kham, the status of women in the area can be somewhat relaxed.

Therefore, in the first half of the twentieth century, Kham There are really several female politicians in the district.

These three women were born in the Ganzi Kongsa family, the Degeshak family, and the Xinlong Jiari family . Because of their importance in social life. The characters are collectively known as the "Three Witches of Kang District". Of course, "witch" must be added in quotation marks . . These three "witches" have controlled the power of the Tusi family for a period of time, and have interacted with the surrounding people. Fierce power friction broke out among the chieftain forces. They are considered representative figures of women involved in political life in Kham.

Similar to this, there is also the Ranluo tribe in Goluo Prefecture in Amdo Tibetan area. This tribe is also known as the Ranluo tribe. "Benmucang" means "Queen of Guoluo"

However, these scattered cases can be considered as special cases in a specific environment and background, and cannot be used to prove the high status of women in Tibetan areas. Example.

In short, the status of women in Tibetan areas can only be said to be relatively low compared to that in the Central Plains, because the status of women in the Central Plains is indeed as low as dust. But looking at the entire historical context of Tibetan areas, the status of women remains the same. It is a continuously declining curve.

Well, that’s it for the issue of women’s status.

In the next issue, we will start talking about the game between Tang and Tibet in the Western Regions.

Bibliography:

"Gods of the Snowy Land"_ Liao Dongfan;

"On the Status of Tibetan Women"_Zhang Yun;

"The "Heroine" of Tubo in the Tang Dynasty - Chima Lei"_ Lin Guanqun;

"Kang District’s “Three Witches” or “Kham District’s Three Taras”_Research on Modern Women’s Elites in Kham District”_Yuzhu Tsomo;

“On the Status and Role of Nuns in Bon Religion—Songpan Zha Yongzhongka Nuns Temple” _For Qiu Zeren;

From the perspective of the Na Nang family, after this incident, the ministers of the Na Nang family never served as prime minister again. It can be seen that this forced abortion incident has caused a great psychological shadow on the royal family.

From Cai Bangshi's point of view, the successor to Trisong Detsen, Munizan, died in mysterious circumstances less than a year after taking office. At the same time, the exiled prince Mou Ru was also assassinated to death.

45 years later, the power struggle broke out again between the Na Nang and Cai Bang families.

The impact of this power struggle was even more serious, and he directly became the gravedigger of the Tubo Dynasty.

In 842 AD (the second year of Huichang, Emperor Wuzong of the Tang Dynasty), the last Zanpu Lang Dama was shot through the heart by a Buddhist arrow because he destroyed Buddhism, and the glorious and powerful Tubo Dynasty came to an end.

But we must also be clear in our hearts that the killing of Langda Ma was not the reason for the collapse of Tubo.

You must know that several Tubo Zampos were killed before, and Tubo also collapsed!

Why Langdama died, the Tubo dynasty collapsed? !

Therefore, it is not a problem if Langdama dies, the problem is who will come up and take over!

When Langdama died, he did not have any sons, but after his death, two sons suddenly appeared. This problem is serious.

According to Tibetan historical records, Concubine Cai Bang was pregnant when Langdama died.

But Concubine Cai Bang was pregnant, and Concubine Nang was very unhappy. She felt, "I also need to give birth to one!"

Therefore, Gong's scheming became the main line of the incident. Concubine Nang wrapped a felt around her waist and lied that she was also pregnant. When she got pregnant, she never left the door or took a step forward, claiming to be "pregnant".

Concubine Cai Bang, who ran back to her home, gave birth to a handsome prince.

After receiving the news, Concubine Nang immediately emptied her stomach and took out a son, saying that she had given birth to him last night.

The ministers took a look and saw that the baby's deciduous teeth had grown out.

For a child of this age to say that he was born last night, isn’t this an insult to his intelligence?

Who has never given birth to a child? !

But the ministers were also very amused and agreed that the child should be called "Yundan", which means "the mother firmly acknowledges it". In other words, it is the child’s mother who insists that it is her biological child.

When this child was taken to the position of Zanpu, his title was "Chi De Yundan" .

Cai Bangshi didn't recognize anything he said. They put another baby on the throne, named "Chiwo Songtsan" .

So, the two kings of Tubo stood side by side, and the rest was to take sides.

In order to win over various forces, the two powerful clans of Na Nang and Cai Bang generously granted officials and titles. Suddenly, various grassroots leaders in Tubo sprung up like mushrooms after a rain. A good country was quickly divided into countless fragments that were not affiliated with each other.

"The Sage's Wedding Banquet" records that it appeared in an area in Qianzang, "big political power, small political power; many sects, few and few sects; golden branch clan, jade leaf clan; meat eaters and those who eat glutinous rice cake, etc., interact with each other. Fight for battle."

Soon after, a great riot among the subjects of Tubo broke out.

Under the attack of the great riot, the royal family lost control of Tubo, and the Tubo dynasty's years as a unified regime came to an end.

This great empire that once occupied 2.5 million square kilometers quickly collapsed into countless fragments.

From our two-issue report, does it give you the feeling that the status of women in the Tubo Dynasty was quite high?

In fact, this feeling of relatively high status is limited to the aristocratic level. From the perspective of the entire society, the status of women is still not very high. Because, judging from the legal provisions of Tubo, the status of ordinary women is obviously lower than that of men.

For example, it is clearly written in the legal provisions, "In a family with no heirs, the wife has a father. If there is no father, the woman, the other half of the livestock, and the property will be given to the close relatives of the brothers."

In this clause, women and livestock are considered as part of the property.

wrote in another article that if someone "rescued a person from a ox, the rescued person would be rewarded with a daughter. If there is no daughter, he would be given to the younger sister. If there is no daughter, if there is no younger sister, he would be given two hundred taels of silver."

You see here, women are given as gifts of gratitude to their benefactors. This shows that the status of aristocratic women is different from that of ordinary women.

But in any case, the status of women during the Tubo Dynasty was relatively high. At least they had the opportunity to participate in political affairs, and they also had a channel to speak out.

By the time of the sectarian era in Tibet, that is, the post-promulgation period of Tibetan Buddhism, the status of women had declined again, and it was difficult for women to have the opportunity to participate in political affairs.

This situation is similar to that in the Central Plains. Women in the Han and Tang periods had relatively high status, and there were strong women such as Empress Lu and Wu Zetian. But by the Ming and Qing dynasties, women had already shown obvious accessory characteristics.

So why is there such an obvious decline in status?

In addition to the conscious suppression by men, another very important point is that women have lost their right to work and their economic independence.

has no financial independence, and any talk of improving the status of women is nonsense.

Therefore, the improvement of women’s status after the founding of the People’s Republic of China began precisely with the restoration of women’s right to work.

This situation is relatively good in Tibetan areas, but this relatively good state is entirely based on the natural and social environment of Tibetan areas, rather than being endowed by a certain person, a certain political power, or a certain idea. .

Judging from the state of the Buddhist world, it is still a patriarchal society. However, the current social environment in Tibetan areas is that the land is vast and the population is sparse. In addition, a large number of young and middle-aged people have become monks and are separated from productive labor .

Regarding the situation of young men becoming monks in large numbers, "Tibet Chronicles" records a set of relevant data. In the second year of Qianlong (1737), there were 3,150 temples under the jurisdiction of the Dalai Lama, and there were three monks. One hundred and two thousand five hundred and sixty people. There are 327 monasteries under the jurisdiction of the Panchen Lama and 13,671 monks. In other words, the Yellow Sect alone consumes 315,231 young men. At that time, the population base of the entire Tibet was only on the order of 11.2 million.

With a large number of young and middle-aged men becoming monks, women must assume more labor obligations.

Regarding this point, there is a very detailed record in the "New Chronicle of Tibet", "Tibetan men are lazy and women are strong. The occupations performed by ordinary men are mostly women's duties, such as plowing the fields, mountain climbing and collecting wood, or Carrying heavy loads, repairing walls, and building houses are all done by ordinary men, and trade is mostly done by women.”

As a result, women’s political status has been greatly reduced, but their family status has also been reduced. Not much, even a little improved in some places.

As a result, we can see that in some areas, Tibetan families have experienced polyandry situations, and women have become the axis of maintaining family functioning.

It also comes from the records of "New Chronicles of Tibet", "(Women) should do cooking, weaving, tailoring, and combing hair of old and young at home. Men also farm, but they are just assisting women." Cows and horses cannot carry goods without the help of women. "

What this passage means is that in addition to doing all the housework at home, women also have to do farm work. The occasional farm work that men participate in is just women's assistance, even like using it. Work such as transporting goods by oxen, horses and camels would be difficult to complete without the assistance of women.

From the above two records, it can be seen that the high family status of women in Tibetan areas is earned by women at the cost of undertaking production work. They undertake almost all the labor from giving birth and raising children to carrying water, cutting firewood, building houses, grazing, etc. At the same time, they also have to deal with the labor assigned by political groups.

You must know that at that time, the Ula guards assigned by the Tibetan local government did not distinguish between men and women.

"Tibet Illustrated Research" records that "the servicemen of the native people are named Ulas, and all those who have a career, regardless of gender, are selected." People, regardless of gender, are sent, that is, those who come from other places, or only women, but those who can buy a stove and rent a house are also sent."

It can be seen from this that the high family status of women in Tibetan areas is obtained in a costly way.

In the process of writing this manuscript, I happened to see an article written by a Tibetan doctor in Songpan area. Thesis.

In the process of researching the Zhayong Zhongka Nuns on Xiaoxi Tianshen Mountain in Songpan, she discovered that local Tibetan families treat men and women as monks very differently. They would consider this a very honorable thing and would continue to support the members who became monks. But if the daughter of the family became a monk, it would be a shameful thing, so they would come to the monastery and take their daughters away, so this happened. There are a lot of contradictions. The situation described in the

paper happened in the 1980s and 1990s. I don’t know if the situation has changed now, but it can be seen from this different treatment that the status of men and women in Tibetan areas has changed. , there are still obvious differences.

Sometimes, we cannot look at the problem based on feelings, but analyze it from the different treatment of men and women.

Especially, we cannot use women as the center of the family in Tibetan areas. Simply think that the status of Tibetan women is high.

Overall, the status of women in Tibetan areas is obviously declining, especially in terms of political status.

Of course, this is our judgment. Looking at it as a whole, it is not difficult to give counterexamples.

For example, the famous Tibetan witch witch Danma Senkang is said to be the spokesperson of the Animaqing mountain god and is a member of the Gelug sect . The guardian of the largest monastery Drepung Monastery has a status equal to that of the Dalai Lama

During the years when Gaden Phodrang local government governed Tibet, the major guardians and shamans in Lhasa had to gather within a specified time. His Royal Highness the Potala Palace condescended to the Dalai Lama and the Tibetan local government to pronounce good and bad luck.

At this time, even the highest-status protector shamans in Tibet, such as Naiqiong and Lamu Chuizhong. They can only trance in the corridor outside the Sunlight Hall. Only Denma Senkang can enter the Dalai Lama's palace and be on an equal footing with him.

The descendant of the Dama witch said: "There are only two women in the Dalai Lama's palace. You can go in, one is the mother of the Dalai Lama, and the other is me. "

With such a high status, she naturally has the corresponding political right to speak.

Compared with Tibet, Kham, the status of women in the area can be somewhat relaxed.

Therefore, in the first half of the twentieth century, Kham There are really several female politicians in the district.

These three women were born in the Ganzi Kongsa family, the Degeshak family, and the Xinlong Jiari family . Because of their importance in social life. The characters are collectively known as the "Three Witches of Kang District". Of course, "witch" must be added in quotation marks . . These three "witches" have controlled the power of the Tusi family for a period of time, and have interacted with the surrounding people. Fierce power friction broke out among the chieftain forces. They are considered representative figures of women involved in political life in Kham.

Similar to this, there is also the Ranluo tribe in Goluo Prefecture in Amdo Tibetan area. This tribe is also known as the Ranluo tribe. "Benmucang" means "Queen of Guoluo"

However, these scattered cases can be considered as special cases in a specific environment and background, and cannot be used to prove the high status of women in Tibetan areas. Example.

In short, the status of women in Tibetan areas can only be said to be relatively low compared to that in the Central Plains, because the status of women in the Central Plains is indeed as low as dust. But looking at the entire historical context of Tibetan areas, the status of women remains the same. It is a continuously declining curve.

Well, that’s it for the issue of women’s status.

In the next issue, we will start talking about the game between Tang and Tibet in the Western Regions.

Bibliography:

"Gods of the Snowy Land"_ Liao Dongfan;

"On the Status of Tibetan Women"_Zhang Yun;

"The "Heroine" of Tubo in the Tang Dynasty - Chima Lei"_ Lin Guanqun;

"Kang District’s “Three Witches” or “Kham District’s Three Taras”_Research on Modern Women’s Elites in Kham District”_Yuzhu Tsomo;

“On the Status and Role of Nuns in Bon Religion—Songpan Zha Yongzhongka Nuns Temple” _For Qiu Zeren;