The origin of Jia Rong Tibetan woman Tupa

First, the evolution and development of Jiarong Tibetan costumes

Jia Rong's costume culture has a long history. According to the analysis of archaeological data, more than 3000 years ago, the ancestors here were able to sew clothes with bone needles with small thread holes, and there were bone combs and decorations. [1] During the Qin and Han Dynasties, an economic form was formed here, which was dominated by settled farming, supplemented by animal husbandry and gathering. Hemp and hides were the main clothing raw materials at that time. Although the hemp thread was thick, it showed the existence of handmade fabrics [2]. According to historical records, the Lan surname in Han Dynasty has become a big tribal group in this area, "its people can belong to Luozhan, Bandong, Qingdun, Tidong,". [3] This shows that the local indigenous Yi people can not only weave linen, but also bask in fur. You can also make all kinds of wool fabrics. In the Sui and Tang Dynasties, Jia Liang, who came down in the same strain as Ran Hao in the Han Dynasty, "took the skin as a hat and the circle as a bowl" ... dressed in fur and fur, and peeled off the skin of cattle feet to make boots. The neck is an iron lock, and the hand is pierced by a shovel. The king and the chief are both handsome, with gold as jewelry and a golden flower hanging on their chests. Three inches in diameter. This record vividly describes the dress customs of Jialiang people from headdress, material and body decoration with hats as the main body. Although not detailed, we can see the usage of "autumn brown". This is adapted to the cold natural environment and the production mode of semi-agriculture and semi-grazing, and it is the result of the ancestors adapting to the natural environment; At the same time, we can also see that there are class differences in tribal society and obvious differences in clothing. It should be pointed out that after the Qin and Han Dynasties, some frontier tribes migrated from the northwest to Jiarong. [4] After the foreign border strongmen entered, they lived together with the local native Yi people, blended with each other and influenced each other, so the above-mentioned clothing characteristics also have certain similarities with the Qiang people. Generally speaking, the costume changes in this period showed two characteristics: First, the ancient Yi costume elements laid the foundation for Jia Rong's costume inheritance. Even today, we can still see the original relationship between Jia Rong's Tibetan and Yi descendants. (Note: Jia Rong's traditional Tibetan and Yi costumes have three main similar features: pleated skirt, head handkerchief and felt. For details, please refer to Professor Shi Shuo's Origin of Tibetan Nationalities and Ancient Tibetan Civilization, Sichuan Nationalities Publishing House, 200 1, page 21213. This may also be the main reason why Jia Rong's female clothing is different from other Tibetan areas. Secondly, clothing differences have gradually become a symbol to distinguish different tribal groups or nationalities and the internal rank and identity of the same social group, and clothing characteristics have a strong regional color. For example, Jia Rong's ancestors were decorated with gold, which is still black, while Tubo was decorated with pearls and expensive red.

At the beginning of the Tang Dynasty, with the rise of Tubo and its continuous eastward advancement, tribes such as Zhu Yi, Di and Qiang all served it, which made the tribes in the past in a dispersed state unite into a unified * * * body. After more than 200 years of struggle between Tang and Fan, the tribes in northwest Sichuan were assimilated by Tubo culture and eventually merged into Tibetans. In this process, men's clothing gradually keeps consistent with other Tibetan clothing, while women's clothing is quite different from mainstream Tibetan clothing. In other words, men's wear is more obviously "hidden" under the influence of Tubo, while women's wear retains more local styles, such as braided hair, pleated skirt, felt, expensive black and so on. Of course, Jia Rong's women's clothing is inevitably influenced by Tibetan costumes, and has the same elements and characteristics as mainstream Tibetan costumes, such as: winter clothes are wide robes, big waists, belts, wearing Gawu and turquoise ornaments. This change is closely related to the historical fact that a large number of soldiers stayed there during the Tubo-Tang War and merged with the Qiang tribe. Jia Rong, as a marginal ethnic group in Tibet, has experienced a long historical evolution. After a long period of ethnic separation and exchange of many tribal cultures, his costumes have gradually formed different and related costume characteristics from the mainstream Tibetan costumes. As Mr. Dai Ping pointed out, "once a nation is formed, its clothing is basically fixed, forming its unique style." [5] In this process, Jia Rong was influenced by Tibetan culture for a long time, with great strength and a wide range. This is manifested in the assimilation of clothing habits, decorative types, aesthetic psychology and value orientation related to clothing, forming a "hidden" style. Therefore, the Sui and Tang Dynasties is a crucial period for the development and change of Jia Rong's Tibetan costumes.

With the collapse of the Tubo dynasty, Jiarong area was divided into several separatist regimes with Tubo tribes as the main body. The Central Plains Dynasty implemented the policy of "taming", which was governed by the customs, opened the mutual market and promoted trade. Tubo tribes and their separatist regimes have had large-scale economic ties with the East Han region centered on tea-horse trade. Jiarong area is the distribution center of tea-horse trade in eastern Tibet, which makes the tea and silk brocade in the mainland widely enter the life of Jiarong people. Among them, clothing fabrics account for a large proportion. In the Ming Dynasty, the annual sales of cotton cloth in Maozhou was more than 6.5438+0 million, and that in Weizhou was about 1 10,000. [6] Satin is mainly sold to Tibetan elites, such as the toast, toast and living Buddha in temples, while narrow cloth is hand-made in Suining and Anyue in central Sichuan, which is durable and deeply loved by people in agricultural and pastoral areas. In addition, tribal leaders (chiefs) can get a lot of gifts through "year-old tribute", and silk accounts for a large part. In the folk, the daily necessities exchange between Tibetan and Han people is more frequent and large. Through the exchange of tea horses, tributes and folk materials, the brocade of Han Dynasty gradually became the demand of Jia Rong's people's life, which changed the material and color of Jia Rong's Tibetan costumes and greatly enriched Jia Rong's costume culture.

With the development of agriculture and handicraft industry in Qing Dynasty, Jia Rong's clothing has more distinctive characteristics and regional style. After entering the Qing Dynasty, the central government strengthened its rule over Jiarong area, especially after the Zagu incident and the Jinchuan campaign, it began to implement the policy of "changing land into streams" and changed indirect rule into direct rule. This kind of rule strengthened the ties between China and Tibet, and promoted social and economic development. Improving soil and building chariots have greatly improved the productivity of Jiarong area. At the same time, a large number of Han people moved in and the population increased, which made commerce and handicrafts develop to a certain extent. In addition to traditional leather, woven fabrics, woven fabrics and so on. Fine linen and wool fabrics can be made. Satin and cotton cloth from Han areas have widely entered the lives of ordinary people. Through the communication with Han, Qiang and Yi nationalities, Jia Rong absorbed the advanced technical experience of foreign nationalities, enriched Jia Rong's folk crafts and made Jia Rong's traditional costumes more colorful.

Due to the differences in natural environment, unbalanced social and economic development and different contact with neighboring ethnic groups in Jiarong area in Qing Dynasty, the costumes in Jiarong area showed obvious regional characteristics. The official tribute map of the Qing Dynasty compiled by Fu Heng during the Qianlong period, and the local chronicles of the late Qing Dynasty, such as Suijing Tunzhi and Zhanggutun Zhilue, all vividly recorded the characteristics of clothing differences between Jiarong areas in detail. In Weimaowa Temple, Zagu and other places, "people's clothing is similar to that of the mainland", and women wear headscarves and long skirts and pleated skirts; Men in Jinchuan, big and small, wore oyster hats, short skirts and pleated skirts, and wore double knives. Women "braid hair with cow hair, make hairpins with coral, wear leather belts with short clothes, long skirts and long feet". Geshizan (today's Danba) men wear sheepskin hats, short skirts and brown fur. "That woman has a double bun, a long iron hairpin and a long skirt, and she is quite familiar with farming." In Mu Ping, men shave their heads and braid their hair, wear domes and long gowns and red shirts, while women wear double braids on their foreheads, "wearing big collars and short jackets, long pleated skirts and embroidered ribbons".

In the Qing Dynasty, with the strengthening of feudal rule in Jiarong area and the increase of economic and cultural exchanges between Tibetan, Han and Qiang nationalities, some Jiarong Tibetans in Wenchuan, Lixian and Xiaojin lived in valleys and towns, which was deeply influenced by Chinese culture, which was also an important feature of the Qing Dynasty. The Annals of appeasement contains: "The rich have many socks and flat shoes with thin soles, and gradually follow the Han system, but the poor are not ... The first batch of soldiers in their village are mostly of the Han system, and they are respectful when they see Han officials, wearing white blankets and hats, as small as China's straw hats ... the first batch of people wearing Hanfu" [7]. Due to the influence of senior leaders. Han costumes gradually spread to the people. Women's jackets have been changed to short and tight, and the slanting ones are also like Chinese style. Women in Jinchuan area are "like Han people's T-shirts, with narrow sleeves and waist length, and the rich and the poor are treated equally" [8]. Jiaqing, Sichuan Tongzhi (Volume 98) also records that the costumes of soldiers in Wutun (Zagunao, Gan Bao Village, Shangyudong, Xiamengdong and Jiuzi Village) are the same as those in the mainland. Women wear short skirts, pigtails, flowers on their heads and big rings on their ears. Men plow and hunt while women weave linen. In addition, men wear green cloth or wrinkled handkerchiefs, a pigtail and a melon skin hat, all of which appear in Jiarong area.

At the end of the Qing Dynasty and the beginning of the Republic of China, Jia Rong's Tibetan costumes gradually became consistent in shape and structure. Men usually wear big-necked robes or shirts, belts and sheepskin jackets in winter; Women wear vests, robes, pleated skirts, flowered belts and jackets in cold weather. Men wear braids and women wear headscarves. There are differences in clothing color matching, clothing materials, belts, headdress sizes, colors and accessories in different regions. In areas near the Han nationality or commercial market towns, men wear Manchu braids, Bao Qing handkerchiefs or towels, robes, foot binding and sandals. In remote mountainous areas and pastoral areas, the dress is a long-sleeved robe with a belt around the waist and a Tibetan knife. Most of the materials are local materials, such as cloth and hemp. Toast and toast use foreign products such as serge, woolen cloth, cloth and silk. Dressing is more complicated and refined than everyday wear. These clothes are mostly made of satin and velveteen. The skirt is also inlaid with otter skin and leopard skin, and the buttons are silver and copper. Braids should be covered with all kinds of gold and silver hair bands, such as necklaces, corsage and garu [10]. During this period, clothing still has unique social significance in life. For example, women over 30 can wear pleated skirts, and women's headscarves can show their marital status.

After liberation, with the abolition of the chieftain system and the implementation of the ethnic policy in New China, the social relations of production and ideas in Tibetan areas have undergone major changes. People can dress themselves according to their own economic conditions and aesthetic concepts, without being limited by the traditional custom of "distinguishing fame and fortune" in clothing for thousands of years. Especially after Jia Rong was recognized as a Tibetan in 1954, Jia Rong's clothing as a cultural feature strengthened the differences, and the image of female clothing became one of the main characteristics that distinguished other Tibetans. After 1950s, some local Tibetans, collectively referred to as "Fan", gradually formed the costume identity of small areas (villages and counties). Women's traditional clothing styles have not changed much, headdresses vary from place to place, decorations are more diversified, and the symbolic significance of clothing to individual life has begun to weaken. Although Jia Rong's clothing has been sinicized in different degrees in various places due to the influence of Han economy and culture, according to the survey data in 1950s, Jia Rong's traditional clothing is still the clothes that most Jia Rong people like to wear, but there are some changes in clothing styles and styles. "The clothes with short robes and pleated skirts recorded in local chronicles are no longer visible" [1 1], and the traditional clothes are now.

At present, the consistency of Jia Rong's Tibetan women's clothing is manifested in the square handkerchief and the front and back apron, which is called "three-piece suit" by the locals. Other parts, such as clothing styles, headdress colors, embroidery patterns, etc., show local differences in details. Therefore, according to these differences, Jia Rong's clothing can be divided into several different geographical types, such as Danba, Marcand and Lixian [12]. Danba is a typical representative of Jia Rong's traditional costume. Generally, the blue embroidered tassel handkerchief on the top of the head is covered with a dark brown gown, a square cloak in winter, a brocade coat inside, a white pleated skirt and a black waist around the front and back. Marcand's clothing is obviously influenced by the clothing of Amdo pastoral area, with thin braids, belts around the waist and gorgeous accessories. Jiarong Tibetans in Minjiang River Valley are influenced by the customs of Qiang people. They usually like to wear robes around their waists and sheepskin robes in winter.