by: 2005-03-09 15:18:44
Before the democratic reform was carried out, the Tibetan areas were dominated by the serf system that integrated political and religious powers.
The local government set up by the Qing Dynasty in
The Dalai Lama was served by several Kampos or lama officials who took care of the Dalai Lama's office and affairs of his residence--the
Owing to historical developments, there were some regional regimes beyond the control of the local government. In Outer Tibet, an internal affairs office called Nangmakang was formed by Bainqen's important Kampos, which was later called Bainqen Kampo Lija (changed into a committee after liberation). It accepted, in name, the leadership of Bainqen. Similarly, several other areas were governed by the local sect leaders or headmen. These were the legacies of the Tusi and Wanhu systems.
The basic administrative unit, equivalent to a county, was called Zong in Tibetan and the unit under it, equivalent to a district, was called Si, short for Sika or manor. Some large Sikas had the status of the Zong. Certain tribal organizations still existed on a few pastoral areas, which were subject to the leadership of the
In
The local regimes established on the basis of feudal serfdom that integrated political and religious powers were in the hands of feudal manorial lords, who were either lamas or laymen. They expanded the Tibetan army or formed local retainer forces to protect their reactionary rule. They formulated laws and regulations, set up prisons and used instruments of torture. Even the manors and monasteries had their own private prisons. They seized serfs' property by hook or by crook, punished them at will and executed serfs trying to run away or accused of violating the law. They used such shocking tortures as gouging out the eyes, cutting off the nose or hands, hamstringing or breaking the kneecap.
Tibetan society was rigidly stratified. The people were divided into three strata in nine grades, according to the size of the land they possessed. The social ladder extended from senior officials, hereditary aristocracy and higher lamas all the way down to herdsmen, serfs and craftsmen. But, generally speaking, these people fell into two major opposing classes -- the serf owners and the serfs.
The
The manors held by the officialdom, called Zhungchi, were directly managed by the local government and contracted out to serfs for rent. Part of the rent was used as remuneration for senior officials and the rest portioned out to government offices as their operating expenses.
Noble titles in
The manors of monasteries were bestowed by the local government or donated by the nobles. Some of them were the property of the monasteries and the rest belonged to higher lamas. A number of manors owned by monasteries were totally controlled by the top living Buddhas or lamas there.
The three major categories of feudal lords and their henchmen accounted for about five per cent of the Tibetan population. The nobles and the monasteries each owned about 30 per cent of the land in
The land and pasture in the Tibetan areas other than
The serfs included Thralpas and Dudchhong, who accounted for over 90 per cent of the Tibetan population. With no land or personal freedom, they were chattels of their lords.
Thralpas were persons doing unpaid labor. In
Dudchhong, meaning small household, is a lower rank among the serfs made up of bankrupt thralpas. Dudchhongs were not allowed to till thralkang land. Instead, they had to depend on manorial lords or richer thralpas, doing hard work for them while tilling a tiny piece of land to feed themselves.
Five per cent of the Tibetans were house slaves, called Nangzan.
With no means of production or personal freedom, they were the most heavily oppressed class in
Besides, some remnants of clan society still lingered on in the nomadic tribes in remote areas. On the other hand, in villages close to the Han people's farming areas, a landlord economy had emerged.
Serfs in all Tibetan areas were overburdened with exorbitant rents in cash or in kind. More than 70 per cent of their annual proceeds were taken away by manorial lords, plunging them into dire poverty.
Apart from paying exorbitant rents, serfs had to do all kinds of corvee labor, which was called Ulag.
Taxes and levies in Tibetan areas were innumerable. Some levies had been temporary at first and were later made regular. In certain places, scores or even more than 100 different kinds of tax were recorded.
All the manorial lords, especially the monasteries, were usurers. They cruelly exploited the serfs by forcing them to accept loans at usurious rates of interest or exchange of unequal values. Usurious loans often ruined the serfs and their families or reduced them to beggary or slavery.
The serfs and slaves, who accounted for over 95 per cent of the population, were bound for life to the land of the manorial lords, ordered about and enslaved from generation to generation. They were freely given away as gifts, donations or dowries, sold or exchanged for goods. Long shackled by feudal serfdom, the population of the Tibetan ethnic group showed little growth and production stagnated.
http://en.tibet.cn/history/tib/t20050309_14803.htm
Source Link: http://www.china-hiking.com/tibet/Before1951.htm
