The Lhoba have those living customs, and the basic situation?

Loba traditional living customs are linked with the Luo Ba clan system and patriarchal family structure, and closely related to the Luo Ba religious beliefs. The Lhoba's traditional living customs are mainly reflected in the architecture of the living room, living room decoration, living etiquette and taboos and so on. The traditional long house (room), male and female public rooms, dry-rail buildings, ground dwelling and decorative customs of the Lhoba people have distinctive national and regional characteristics. Today, with the economic development of the Lhoba people and social changes, their living customs are undergoing profound changes.

I. Myths and legends and the early residential customs of the Lhoba people

The formation of human residential customs has gone through a long historical process. In the early stage of human development, in order to avoid the wind and rain, to resist the cold and wild beasts, the ancestors to the cave or tree as a place to live, the so-called "cave nesting". The myths and legends of the Lhoba provide clues for us to trace and explore their ancient ways of living.

The Minrong tribe of the Lhoba ethnic group has circulated a myth called "Maidonghaiyi", which is mainly about the process of the marriage between the mother and the son of Maidonghaiyi. The myth says that when Maidong Haiyi married her son, both of them felt very shy and "from then on, they would never go out of the forest, only like monkeys living in the forest". This myth reflects, to some extent, the early history of tree-dwelling.

The Lhoba people of the eastern region of Motuo told in the myth of "the origin of the Langmu Lake" that there was a big cavern in the high mountains west of Dongbu Village, and that the Lhoba people lived in this cavern a long time ago. Later, people came out of the cave to see the scenery outside. The legend of the Dagomu tribe also says that their ancestors came out from the cave of Gongduepozhang. These myths and legends, to a greater or lesser extent, reflect the history of the ancient ancestors of the Lhoba people living in caves. And in the real life of the Lhoba people can still find traces of nesting in caves. According to the survey, in the 1960s, in the Lhoba individual tribes, there are still some people living in caves or nests and live.

"Wind hedge" is the early human construction of simple ground dwelling. This ancient form of residence, in the Lhoba SuLong tribe is still more complete retention. Sulong tribe is the Luo Ba society in the slow development of a tribe, until the 1960s, still do not know farming and harvesting, to collect and hunting for a living. Their ground dwelling is called "Tangta". "Tang means room and Ta means sitting. Other tribesmen call it "Abo," which means "a straw hut that does not look like a house. The "dangta" is a bamboo and wooden structure on one side of the slope, slightly higher than a person. When it is built, two to three wooden pillars with forks are erected near a steeper slope, then two wooden beams are placed diagonally, with one end of the beam resting on the slope and the other end on a wooden fork; several bamboo sticks and wooden strips are placed between the two beams, and the top is covered with leaves and thatch for the roof; the rest of the three weeks are covered with a scaffolding and bundled with twigs, leaves, and bamboo sticks for the wall, and on one of the walls there is a small door for people to go in and out, and in the middle of the room three zhaosi (cooking stones) are placed as a fireplace. The fire pit was placed in the center of the room. This kind of simple housing is very suitable for the gathering and hunting life of the Suron people, who have no fixed place of residence. When they have finished collecting wild plants such as "Da Xie" and "Da Capsicum" near the place of residence, and there is no big harvest from hunting, the family will bring simple cooking utensils and other things to other places to set up another "Tangta". "The Suron people's ancient way of living Sulong people of this ancient form of residence, like a living fossil, on the study of the development and evolution of human residential architecture has a certain reference value.

Second, the categories and characteristics of the house

Loba residential architecture and the Lhoba clan system, family structure and ghost beliefs are closely related to the Lhoba family form and an important manifestation of religious concepts.

Luo Yu area rainy and humid, the Lhoba residential generally built on the banks of rivers and streams on the slopes of the mountains, both can alleviate the humidity and stagnant water, but also to avoid the threat of flash floods. Lhoba residential door direction is generally facing the hillside, the house does not leave windows, it is said to be afraid of "evil spirits" to enter, but left a number of small holes, as archery holes and transfer of information with.

The traditional residential structure of the Lhoba ethnic group has two types: one is adapted to the whole family or as a public house of the "one" long house; one type is for the individual small family living in an independent small house.

Patriarchal family building layout

Loba society before the 1960s, or patriarchal family as the basic unit of clan tribal society. The male head of the family was the center of the family, and all matters, big and small, were decided by the head of the family, and the male head of the family had absolute authority in the family and the family. The longhouse, where the family and the patriarchal family live, is called by different names in the dialects of different tribes. Longhouses are arranged in a zigzag pattern, with several or dozens of them, and some of them can be dozens of meters long. General long house living in the same family of a number of small families, each small family occupies a room, self-supporting fire pit. Some tribes have a family living in a long house.

The patriarchal family house of the Buni tribe is called "Nanta", a bamboo and wooden structure with three floors. The first floor is called "Nagaon", for stacking firewood and penning pigs and cows; the second floor is called "Guoji" to live in; the third floor is the roof for storing tools and sundries. The construction of the "South Tower" is the first dozens of logs erected on the ground for the base frame, in 1.5-2 meters high to set up a number of beams and placed wooden bars, tied with rattan rope, on the bamboo and bamboo mats, etc., built into a rectangular platform, which is for people to live on the floor. The roof is also constructed by setting up beams and laying the floor with bamboo and wood. The roof is in the shape of a "herringbone" and is covered with leaves of the "Daje" rattan, banana leaves, or straw, etc., which are tied together with bamboo scissors or rattan ropes. There are no walls on the first and third floors, and the first floor is made of bamboo and wood tied together to form scaffolding for keeping pigs and cows. The wall of the second floor is a large bamboo mat made of banana leaves sandwiched between two layers of bamboo scissors, which is wrapped around the body of the house (leaving the door open) and tied to a wooden post with rattan ropes. At the entrance of the second floor, a balcony was built with logs or bamboo, through which you could enter the room.

The longhouse is divided into several rooms according to the number of people in the family. Each room is an independent living unit. The walls are separated by bamboo or wooden boards, only four-fifths of the way up, and each room can be interconnected. Each room has a fire pit. The fire pit is located in the center of the house, and it is built by leaving a four-sided hole in the center of the house, in which a box made of wooden boards is hung by rattan strips, and the box is filled with mud and three cooking stones are placed on the top of the box. In front of each room, there is a small door in the wall, and outside the wall, horizontal wooden strips are tied together to make a chicken coop. A small door was also opened in the back wall of the room, and a small storehouse, called "Erin," was built outside the wall to hold their food and clothing. The granaries are built in groups at the edge of the village, far from the houses, so that they will not be burned down in case of a fire.

The whole longhouse is connected to the outside world by a single wooden ladder with carved steps that stands next to the balcony. People go up and down the ladder. The distribution of rooms in the longhouse is as follows: people enter the corridor of the house through the balcony, the first room adjacent to the balcony is occupied by the male head of the family, the second room is the guest room, and the rest are occupied by each wife and her children, arranged in the order of their marriages. As there are many wives, there are many rooms. Each wife and her children formed a living unit. The last room was the collective room for the domestic slaves, and if there were male or female domestic slaves, another room was added to accommodate them according to their gender.

Each room is divided into four different positions centered on the fire pit: the right side of the entrance direction is called "Babu", where the male master sits and sleeps; the right side of the lower part of the "Babu" facing the door is called "Weideng", usually for the male master. ", usually for the hostess to sit and lie down position, guests also come in this seat; into the door direction of the left side of the so-called "thing Su", general family members to sit and lie down position; close to the door back against the door is called "over the da", generally is the family slave's seat. Seat. Bogar tribal seat name is different from this, but the nature is more or less the same.

Loba another type of long house is for unmarried teenagers collective night public housing, different tribes have different titles, such as the Dagomu people called "Bongo", Minrong people called "Dere", Badam people called "Moshup". Moshup".

Mohup is the communal house where Batam male teenagers sleep at night. It was built in the center of the village to observe and guard the roads leading to the village. The moshup is also a dry-structured building, built by the village people collectively. Tribes such as the Badam divide their settlements into clans or families within a large village, and single men from the same settlement live in a moshup,*** using a fire pit. Inside a Moshup longhouse, there are many fire pits, the number of which is the same as the number of settlements in the village. Generally, there are no walls between the fire pits, and when there is one, the partitions are very roughly cut. Each fire pit has an entrance and an exit, and there is also a platform or a scaffolding for storing things. There is no longer a shelf above the fire pit on which the group rows were placed. Today's houses are built for monogamous families. This is the most profound change in the Lopa's living customs.

Because the Lopa people have long been living in the southeast Himalayas in the mountains and valleys, subject to natural conditions and the level of development of social productivity constraints, the Lopa people's standard of living is very low. It is not easy to build a house for an ordinary family, and it takes a long time to prepare or even devote one's whole life to prepare for the financial resources needed for building a house, thus the house buildings of Lopa people in the past were mostly low and simple. After the peaceful liberation of Tibet, with the care of the Party and the government and the help of the Tibetan people, in order to solve the problem of the Lopa's housing difficulties, the government earmarked special funds to help the Lopa build new houses, and in places where there were conditions for unified planning, centralized the building of "new villages" for the Lopa.0 In 1985, the State People's Committee and the People's Committee of the Tibet Autonomous Region invested 460,000 yuan in building a new Lopa village in Miling county. In 1985, the State People's Committee and the People's Committee of the Tibet Autonomous Region invested 460,000 yuan in the construction of a new village for the Lhoba people in Milin County. The new village, with its large and spacious houses and relatively complete facilities, has fundamentally solved the problem of housing difficulties for the local Lhoba people, and has greatly improved the living conditions of the Lhoba community. In recent years, with the development of the economy, the income of the Loba people has been greatly improved. Among them, the economic development of the Miling Nanyi area is particularly rapid, with the per capita net income reaching 2,195 yuan in 2000. Many people have built new houses. Nowadays, in addition to the traditional bamboo and wooden building materials, people also use steel, cement, glass and other modern building materials when they build houses. The use of banana leaves as roofs for house construction by the Lopa people has long been a thing of the past. The significant improvement of living conditions is an important aspect of the change of the Lopa people's residence.

The Lopa traditionally had very simple furnishings and daily necessities, but nowadays they are much richer. In terms of daily utensils, in the past, most of the cooking utensils were earthenware pots or copper pots, but now the earthenware pots have long been eliminated and the copper pots, though preserved, have changed their functions and are less used as cooking utensils but mainly as ornaments. Cookware is now mainly a variety of models of aluminum pots and pans, iron pots and pressure cookers, some have been using modern stoves such as rice stoves. Plastic, glass, stainless steel and other products have become the family's essential things. In the past, people lack of bedding, night the family around the fire on the clothes on the ground and sleep. Now people have long been accustomed to using beds and bedding. In the past, indoor cooking and heating are triangular stove stone fire pit, now every family is made of iron or built with a flue stove, some people have been using liquefied petroleum gas stoves. The skulls and teeth of animals caught during hunting. Men have lived in Moshup since they were 10 years old. They eat and work in their own homes during the day, but every day after dinner, young people from all the settlements in the village come to Moshup one after another and sleep by their own fire pits, where the younger ones are in charge of making the fire, and the firewood is collectively harvested by all the members who use the same fire pit. Each fire pit is headed by an older, powerful man who maintains order in the area and has the authority to punish those who break the rules. Each fire pit also organizes its own hunts, guided by experienced hunters, to train young men who lack hunting skills and experience. They live in Moshup until they marry and have their own separate homes.

Moshup is not only a place for unmarried teenage men to sleep for the night, but also for men without wives, elderly and infirm male members of the village, and men from outside the village. Not far from the fire pit used by the teenagers, there is another attached fire pit, called "Wakasomu", which is reserved for the elderly, infirm and other male members of the village.

The Moshup longhouse also serves as a place where various types of village meetings are held. Whenever there is an important event, all the clan members gather at Mokhupu and **** together to decide on it. Large-scale collective rituals and festivals are also held here. Women are not allowed to enter Moshup on weekdays, and girls are only allowed to enter and dance during certain festivals.

The communal house where unmarried women live is called "Mmei Rangin" by the Bombo tribe and "Yasheng" by the Badam people. There are two kinds of women's public houses: the long house and the square house. The Batam's Yasheng is a square house built with the help of experienced male elders in the village. In the center of the house, there is a fire pit around which people sit and lie down. During the day, the yaseng is empty, and after dinner, the young women of the village go to the yaseng of their own clan. Each "Yasheng" is supervised by an older, experienced woman, who punishes those who are undisciplined and disobedient. The "yasheng" is also a place for girls to engage in love affairs with young men of the opposite sex. The women in "Yasheng" are very free and friendly, and a girl is free to receive her favorite young man in Yasheng without any interference or reproach from others.

"Moshup" and "Yasheng" are the training centers and preparatory schools for the young men and women of Lhoba. Here they can not only learn the traditional culture of their own people and the skills to bear the heavy burden of life, but also cultivate a strict organization and discipline and solidarity and collectivism, which undoubtedly plays an important role in maintaining the survival and development of clans and tribes.

Small family buildings

In the Lhoba society, although there are a lot of polygamous families, but the overall situation of the family form is still dominated by monogamous individual families. Therefore, while there are long houses, all tribes have built small houses for individual monogamous families, and some tribes even have small houses as their main residence. The individual family houses of the Lhoba tribe are divided into two categories, one of which is the small house of the dry fence type and the other is the bamboo and wooden house of the ground dwelling type.

Small houses are square or rectangular, Buni tribe called "Nanzhong" or "Nanzhong Buduo", Bogar tribe called "Ugu". This type of house is similar to the "Nanta" in terms of the materials used and construction, but is different in terms of the distribution of living quarters and structure. In the case of the Ugu of the Bogar tribe, for example, wooden pillars are erected at the bottom of the room, beams are set up at the floor and ceiling of the second floor, wooden strips are laid on top of the beams, and the roof of the room is constructed in the shape of a zigzag, which is mostly covered with wooden boards and banana leaves. The walls and floors are covered with mats. The bottom floor of the house is used to pile up firewood and as a pen for dogs and pigs, the second floor is used to house people, and the top floor is used to pile up chili peppers and other miscellaneous things. The door is usually open to the hillside, and there is a balcony outside the door, with toilets for men and women at both ends of the balcony by the door. Families with large populations divide their living rooms into two or three rooms, each with a fire pit, which are shared by their children or slaves after marriage. In general, people build a separate ear room near the entrance of the house to keep their cattle and sheep, and a storehouse near the house to store food.

The construction of the "Dangzang" of the Sulong people is the most typical of this type of dwelling. "It is a big step forward from the construction of the "kangta," which was mentioned earlier. The construction process is that three pillars are erected outside each of the two walls, with the higher one in the center as the main beam and the lower pillars on both sides of the roof as the eaves beams. Between the main beam and the gable beam, a number of wooden sticks are put up, covered with banana leaves and thatched grass, etc., and fastened with rattan strips in the shape of a "herringbone". The surrounding area is scaffolded with bamboo sheets or bamboo mats, which are then tied with rattan strips to form the wall. The interior is covered with bamboo mats or wooden blocks. In the center of the house, there is a fire pit, and a wooden rack is hung above the fire pit for roasting firewood and meat. It is sturdier and wider than the "Dangta", and is a shelter built by the Suron people in a place where there is a high concentration of Dashek, Dashek, bamboo forests, or hunting grounds, and where they live for a few months or half a year or so and then move to another place. When they return next time, some of the strong and sturdy construction of the "Tangzha" can still be used.

Three, room furnishings and decorations

Loba people room interior furnishings are simple. The center of the house is the fire, the fire above the hanging of a three-layer wooden frame. The highest layer from the fire is generally made of wooden boards, suspended from the ceiling, mainly used to smoke dry rice. The layer closest to the fire pit is used for smoking dried fish and meat, and the middle layer holds roasted meat or other food. A ceramic or copper pot is placed on the stone hearth of the fire pit, and bamboo lunch boxes, wooden spoons, and drinking utensils are placed next to it. Around the fire pit are places for people to sleep and eat, usually bamboo mats, rattan or animal skins are spread on the floor, and people sleep near the fire pit at night to keep warm. The vast majority of tribes lie on the ground. Some of the Bogar people in the northern part of Luoyu, near the Tibetan area, already have short beds made of bamboo, which are padded with animal skins and covered with serge tunic or cotton blankets. Living room against the wall and the corner of the house generally placed production tools, bamboo baskets, bamboo baskets, wine gourds and other things.

Compared with the simple furnishings of the Lhoba people, the Lhoba people's house decoration is very eye-catching and unique, which is everywhere you can see the animal horns and animal bone decoration. Whether it is a long house or a small house, in front of the door of the house, under the eaves, you can see a row of beasts' skulls. People will hunt to the tiger, leopard, bison, bear, wild boar and other beasts of the skull, jawbone hanging in front of the door under the eaves of the gallery in a conspicuous position, some people in the lintel above the hanging monkey skulls. The skulls of these beasts are indispensable decorations for the whole house, and every Lhoba family hangs such decorations. Some of them also hang the skulls of large domesticated cows and the jawbones of pigs on the wall. In the Luo Ba society, hanging animal horns and bones show is the master of the brave, strength and superior hunting skills, is also a sign of wealth, showing the Luo Ba people on the strength and bravery of the revered and boast. For the Luo Ba clan society, strength and bravery is undoubtedly the guarantee of life and the source of wealth.

Four, living rituals and taboos

Loba people in building houses, daily living and moving to a new home have many rituals and taboos. Many tribes in the construction of long house or small house before, must be discussed and approved by the village council, especially when people from other villages to settle in the village is more so. In the process of choosing a foundation and preparing building materials, prayers and sacrifices are offered to the spirits who live in the sky, underground, forests and water in order to seek their blessings. Once the date is set for the construction of a house, the whole village is mobilized to build the house, whether it is a public house or an individual house. After the completion of the house, to hold a new house inauguration ceremony, the ceremony is carried out first of all to kill the chicken to see the liver to the spirit of sacrifice, and then the village people drink wine carnival, singing and dancing, celebrating for several days not to be dispersed.

People's daily living seat has a more strict rules, to the center of the fire, divided into different places for different status of people living, usually live in their own place, shall not sit or lie down casually. Many tribes of the Lhoba tribe are divided into four different positions around the fire pond. Bogar tribe's four positions are: opposite the door is called "Pung Ku", is the place where the male host sits and lies down; the left side of the door is called "Pung Bin", is the position of the hostess and the women; the right side is called "Kwang Dong", is the guest of honor. The left side of the door is called "Pungbin", the place of the hostess and the women; the right side is called "Kwangtung", the place of the guests; and the place by the door is called "Niuro", the place where the "neba" (domestic slaves) sit and lie down. There are only three positions for the Sulong people, namely, "Kuren", "Koya" and "Kudo". "Kuren is where the parents sit and lie down, Koya is where the older children or visitors sit and lie down, and Kodo is where the younger children sit and lie down. During the menstruation period, the women of the family were not allowed to move around in the "Kuren" and "Koya" areas, and at night they slept either in the "Kodo" area or in a makeshift "Kobo" area, which was constructed from Dashe leaves outside the house. The first is a small hut called "kangbo", which is temporarily built with dashe leaves outside the house.

The Suron tribe, because of its life of gathering and hunting, moves frequently, from a few days to several months, and its customs are very distinctive. In the relocation, by the father or the eldest son carrying the past hunted beast skull first out, children in the middle, the mother in the last. As soon as the first person leaves the house, he or she calls out the name of the last person: "x x x is leaving". The last person to leave the house said loudly, "Let's go back home!" Whenever there is a fork in the road, mothers or other women pick up a leaf, spit on it, and place the tip of the leaf on the ground in the direction they are going. When they come across strange rocks, caves, lakes, or springs, they also pick up a leaf and place it in the above manner. When moving to a new home, men mainly carry the skulls of wild animals, while women carry other household goods, and it is forbidden for women to cross over the skulls if they are carrying the skulls of wild animals. When they arrive at the new house, the skulls are hung indoors and no one is allowed to touch them. Before moving into the new house, the animals are roasted and dusted indoors, and the walls are wiped with the dust, saying, "There will be more animals to hunt in the future. Then they move into the new house. In terms of living taboos, the biggest taboo is the taboo on fire and animal bone decoration. The fire brings warmth and light to the Lhoba tribe, so the Lhoba tribe worships the fire very much and regards the fire pit as a solemn place and sacred thing. Miguba tribes believe that there is a fire in the God of the stove living, and legend has it that the God of the stove is from the dog with people rely on life changed. People usually worship the God of the Stove with great devotion, whenever eating, the housewife should first throw some rice, wine and meat to the fire; hunters should kill chickens and offer them to the God of the Stove on the first night before hunting and when they are about to set off, praying for the God of the Stove to bless the safe hunting and more prey; whenever building a new house, we should build a good fire with care, and take part of all the food and meat (the more kinds the better) in the family and cook them over a fire, and then put them in a new fireplace. Cook them on the new stove, and then scoop a little into the fire pit, reciting prayers while doing so, in order to sacrifice the new stove. Lhoba people on the fire pond taboos are: strictly prohibited from the stove above the pond across or in the stove above the pond hanging sundries; strictly prohibited with a knife to cut the fire pond around the wooden frame; strictly prohibited in the fire pond in the burning of dead birds, dead animals, dead animal hair; strictly prohibited to the direction of the stove pond to sweep the ground; strictly prohibited to the fire pond spit; strictly prohibited to the back of the stove pond and sit ...... This shows the fire pond of the sacred and Lhoba people on the degree of its worship. The degree of its worship.

Loba animal bone decoration is also sacred, no one may not touch. They do not want to abandon the animal bones, even to move all the animal bones back to another residence, hanging under the eaves, in the hope of obtaining more wild animals.

Fifth, the change of living customs

Tibet after the peaceful liberation, especially since the reform and opening up, the Lhoba society has undergone great changes. With the development of the economy and social change, the Lhoba people's living customs change a lot.

After the 1960s, the Lhoba living in Chasu, Longzi, Mutuo, Miling and other places in our country's actual control of the area of the Lhoba, from the clan society across several historical stages into the socialist society. As a result of the profound changes in society and the disintegration of the patriarchal family system, the traditional longhouse of the Lhoba people has lost its social basis for existence. As a result, the longhouse, which is the typical form of residence of the Lhoba tradition, no longer exists in today's Lhoba society. Today, people live in houses for monogamous families. This is the most profound change in the Lhoba's living customs.

Because the Lhoba people have long lived in the southeastern Himalayas in the deep mountain valleys, by the natural conditions and social productivity development level of constraints, the Lhoba people's standard of living is very low. Constructing a house is not an easy task for an ordinary family, and it takes a long time to prepare and even pour out their life-long efforts to prepare for the financial resources needed to build a house, thus most of the previous house buildings of Lhoba people are low and simple. After the peaceful liberation of Tibet, with the care of the Party and the government and the help of the Tibetan people, in order to solve the problem of the Lhoba's housing difficulties, the government earmarked special funds to help the Lhoba build new houses, and in places where there were conditions to do so, unified planning was carried out, and "new villages" were centrally constructed for the Lhoba. Miling County, and built a new village for the Lhoba. The new village, with its large, spacious houses and complete facilities, has fundamentally solved the problem of housing difficulties for the local Lhoba people, and has greatly improved the living conditions of the Lhoba people. In recent years, with the development of the economy, the income of the Lhoba people has been greatly improved. Among them, the economic development of Miling Nanyi area is especially rapid, and the per capita net income in 2000 amounted to 2,195 yuan. Many people have built new houses. Nowadays, in addition to the traditional bamboo and wooden building materials, people also use steel, cement, glass and other modern building materials. The use of banana leaves as roofs for house construction by the Lhoba people has long become history. Significant improvement in living conditions, is an important aspect of the Lhoba residence changes.

The traditional furnishings and daily necessities of the Lhoba people are very simple, but now they are much richer. In daily utensils, in the past, cooking pots and pans are mostly pottery or copper pots and pans, now pottery pots and pans have long been eliminated, copper pots and pans are retained, but the function has changed, less as a stove and mainly used as ornaments. Cookware is now mainly a variety of models of aluminum pots and pans, iron pots and pressure cookers, some have been using modern stoves such as electric rice stoves. Plastic, glass, stainless steel and other products have become the family's essential things. In the past, people lack of bedding, night the family around the fire on the clothes on the ground and sleep. Now people have long been accustomed to using beds and bedding. In the past, indoor cooking and heating were triangular stone fire pit, now every family is made of iron or built with a flue stove, some people have used liquefied petroleum gas stoves. In the past, there was no furniture in the house, but now every house has a full set of furniture such as boxes, cabinets, tables and chairs. And radio, tape recorder, television, DVD player, stereo and other household appliances have entered the ordinary Lhoba family. In terms of decoration, the traditional animal heads and bones have been hung less, replaced by images of leaders, celebrities or other fashionable posters, rich in the atmosphere of the times. The pastoral conditions of life and quality of life improved significantly.

There are also many changes in the living customs and rituals. In the past, the Lhoba people believed in primitive witchcraft, building houses from the choice of foundation to start, construction, completion, relocation of all links have countless times the tedious killing of chickens to look at the liver, divination and ghost rituals, now, most of these rituals have been simplified, and some have already disappeared. In the past, the God of the Stove was greatly worshipped and revered, and although people still observe many taboos about the stove, this reverence has weakened, especially among young people. Similarly, the importance of animal horns and bone decorations is not as high as it used to be. The popularization of radios, televisions and telephones, the improvement of transportation conditions and the expansion of external contacts have greatly expanded people's access to information. The development of society, the dissemination of scientific knowledge and access to modern information has profoundly affected people's way of life and ideology, and the residence customs of the Lhoba people are in the midst of profound changes.