There were many common grounds between the manor economy in Tibet and the feudal manor in Europe in the Middle Age. Both of them were developed on the base of possession of land. Lords divided their manors into self-managed land and lotments. The main labor force was corvee that serfs provided onto planting those self-managed land; extra-economic exploitation was the major means of keeping manor production and its operation, which, in different extent, posses the person of serfs. Owners of manors sent his representatives or set up management agencies to organize production and supervise the serfs. They could punish, interrogate and even sentence the serfs to death at their will.

Of course, differences still existed. Tibetan manor economy was left more slavery traces. All the uncultivated land and pastures belonged to the lords, let alone farm land. They did not allow free cultivation. Serfs should herd their animals by the division of the land owners. Over 95 percent of Dudchhongs did not have either their own land or personal freedom. Besides, they should also work for the manor owner without any difference from slaves. Nangzans were thrown into a more serious and miserable position in terms of their personal subordination comparing with Thralpas and Dudchhongs.

The Tibetan word miza means the origin of men, indicatin personal subordination of serfs in Tibet. These special words in Tibet were just the proof of the serious deprivation of human rights by Tibetan feudal serfdom.

The superior feudal lord of Tibet invested the people living on the enfeoffment to small lords, who tightly grasped the rights of life, death and marriage of the serfs and gave no basic protection on their human rights. Over 90 percent of the serfs had neither land nor completely personal freedom. They were forced onto work and exploited by the three major lords. In Tibet, serfs had no right of free movement without the permission of the local lord. Those with allowances of making life outside their manor should also pay labor taxes. No matter where you were, labor taxes made you feel in yoke, even if you were a vagrant or a beggar. Serfs would be deprived with their own personal self-decision rights at any time. They might be acted as dowry to another lord, or the rents, gifts and mortgage of gambling, debt and selling. In 1943, Chengmoin Norbu Wanggyai, a big noble, sold 100 serfs to Lobsang Cuchim, a Lama official in Brigunggaezhug Kangxag, with 30 liang Tibetan silver coin per serf. In addition, he also presented 400 serfs to Gundeling Monastery as mortgage of his debts.

Marriage rights of the serfs were also restrained. Serf owners only allow the serfs to intermarry within its manor. If a marriage was related to another manor, the serf would ask the permission of the lords and pay some money to redeem themselves. However, they could not change their subordination. To the children they born, the son belonged to the owner of the husband, and the daughter to the wife's.
Under the feudal serfdom, Tibetan serfs suffered extra-economic oppression which caused by a slavery-liked personal subordination. The following two examples reflected the substantial facts of exploitation and miserable conditions of the serfs.

Geding Xika under Palkhor Monastery in Gyangze County owned 197.13 ke land. The manor owner divided 40 ke to be planted by four Dudchhongs as lotment, and 157.13 ke managed by himself. According to the production state at that time, there should be one-third of the self-managed land being fallow land. So the land planted then was only 105 ke. The output at that time might be two times higher. So the net output was 420 ke, not counting the seeds to be left. However, the 40 ke lotment planted by Dudchhong was only laid one-fouth as follow. If the output was higher to five times, the net output should be 120 ke not counting the seeds. About 70 percent of the income from land was deprived by the serf owner.

Seqxing Xika formerly owned by a small noble in Lhasa Segxing Ba and finally confiscated by Kashag Government. In 1940, Lhamo Toinzhub, a son of a farmer's family in Dangcai Village of Huangzhong County, Qinghai Province, was affirmed as the reincarnated soul boy of the 13th Dalai Lama. Suddenly, this family, namely Yaoxi Ladawgs turned to be the greatest noble of Tibet just because his osn, the lucky boy, was selected as the 14th Dalai Lama. By the customs, the Dalai Family got many conferred manors, pastures and serfs and slaves who lived there. Segxing was one of them, where there were 18 household (later, increased to 20) of serfs turned to be subordinate person, not mentioning if they were willing or not.

The Dalai Family paid great emphasis on Segxing Xika, posting special representatives to manage manor affairs. In the past, every serf should offer a gratutous Ulag ordinarily and increased to two in spring and autumn. But the Dalai Family regulated that serfs should give two Ulag ordinarily and added one in spring and autumn seasons, with 66.6 percent exploitation rate higher. There were about 133 serfs in this manor, with 79 labors from 16 to 60. Every day, there were 50 serfs worked on Ulag for the Dalai Family in this manor without any rewards and payments. Those left were old, poor, ill and disabled persons, who had to pay off numerous corvees and taxes that imposed by the government while planting their own lotments. With diligent work toil and moil, there were only four families maintaining grains to the year end, and three families to a half year. In the other 13 families, grains were accustomed to be eaten just after having finished threshing.

Representative of the Dalai Family lso beat up serfs and slaves without any mercy. He usually said, "No cattle will plough land without yoke; no serf will work hard without beating sticks." With the incomplete statistics, there were 11 people beaten to disabled and five persons injured to death during 10 years, accounting 8.3 percent of the total slaves.