EDITOR’S NOTE For prolonged period, Qamdo has been a gateway to China’s hinterland and the heartland of Tibet as well. Given its important geological location, it was where the Han, Tibetan and other ethnic groups have long lived and labored. The result is the creation of a unique culture. This introduction to Xiaoyihui provides one angle on the culture unique to Qamdo.

Xiaoyihui means “a public gang of the Hans” in Tibetan. As a matter of fact, it was a society of Han and Hui ethnic groups. No records exist to show when it was organized. Guesses include that it was set up during the reign of Qing Emperor Qianlong; it was set up in 1918 or the Tibetan Year of Earth Horse; and it was set up during the reign of Qing Emperor Qianlong, but reorganized in 1918. In a nutshell, therefore, it was organized at least in 1918.

There was no record prior to 1918 as to the procedures required for admission into the society. After then, however, all Han and Hui people might join it after paying a certain amount. There were close to 100 members registered then.

The society worshipped Bi Gan, an ancient Zhou Dynasty official, as the deity. It operated under a president and the vice-president, who held office for eight years. Both the president and vice-president were Han or Hui people enjoying high prestige locally. In addition, there were six society chiefs holding office on a yearly basis. Under the leadership of the president and vice-president, they worked hard to raise funds needed for the operation of the society, handle wedding and funeral ceremonies, and organize parties.

When Qamdo was liberated, the society president was Wang Yongxing and the vice-president was Pei Wenxiu. Society chiefs included Bi Yongsheng, Bi Yongxing, Cai Xianrao, Hu Lin, Wang Renzhi and Xu Jiulin.

In 1950, Cai Jiarong and Tie Baoxing were elected delegates to the First People’s Liberation Committee of Qamdo Prefecture. They immediately became society chiefs.

In 1951, the society boasted 58 households, which increased to more than 80 households when the sons-in-law of society members were counted.

There were three ways for the raising of funds The first was to carry on business; the second lend money to others in order to earn interest; the third was to gain awards from the Qamdo Gaxag government by performing lion dances.

The society chiefs were required to raise 4,000 taels of Tibetan silver during their year of office; if they failed, they had to make up the loss themselves.

In the 1940s, the society had accumulated some 8,000 taels of Tibetan silver. In 1949, each member of the society was allotted 100 taels and another 50 taels in the following year. In 1950, the society owned funds totaling 12,000 taels of Tibetan silver.

The annual major activities of the society included the following

First, organizing society members to perform lion and dragon lantern dances for the Gaxag government during the Spring Festival. In doing so, one holding a lantern inscribed with the four words meaning “congratulation on the new year” served as the guide. Local government officials and monastery monks would come to enjoy the performance. And they would give rewards to the performers as a token of thanks.

Second, during the Pure Brightness Festival, the society would organize its members to carry the statues of the deity enshrined in the Temple of the City God around the city. The temple worshipped two statues of the City God, one of them being carved out of a piece of sandalwood. The wooden statue, dressed in dragon robe, was placed in a sedan chair, and was accompanied by people decorated like the Gods of Happiness, Misfortune God and Justice. Special people were organized to beat drums and play pipes, followed by the four sedan chair carriers. All the others walked behind the sedan chair. The society would pay for a luncheon at the Temple of City God. Also during the Pure Brightness Festival, the society members would be organized to pay homage to the dead in the tomb yard. In Qamdo, there were two famous tomb yards both belonging to the Wang family before liberation, respectively located at the spot where the southern part of the city meets the Lancangjiang River and in the Tea Plantation in the eastern part of the city. In the northern part of the city there were tombs for Hui people.

Third, organizing society members to enjoy cuckoo songs in the suburban area when spring came. All the society members went at their own expense.

Fourth, on the 15th day of the seventh lunar month, the City God of the Temple of the City God would patrol the city. Rituals involved were similar to that listed above.

Fifth, on the Dragon Boat Festival on the 5th day of the fifth lunar month and the Mid-Autumn Festival on the 15th day of the eighth lunar month, the society would organize its members to gather at the Shaanxi Society Hall or the Yunnan Society Hall for a get-together, where they ate special food prepared for the two festivals respectively.

Seven, the Qamdo Gaxag government was reshuffled every three years, and outgoing and incoming members were feted by the society. Tents would be set up at Gartangmo in the northwestern part of the city, and seven or eight dishes of cakes unique to the Han people would be prepared.

Under the society there was a small organization called the Funeral Society, with two heads and 11 members who changed annually. They were charged with organizing funerals for society members who passed away.

According to the society rules, when a member aged 12 or below died, the society would earmark 120 taels of Tibetan silver to finance the funeral. When a non-society member died, the society would pay nothing. However, the Funeral Society would organize a funeral for the dead person. It organized major activities on June 7.

The Qamdo society disbanded automatically after the Democratic Reform in 1959.