Qamdo in History

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Historically, qamdo was known as Kham or Karmo, implying eastern Tibet, and its male residents as Khamba, meaning strong men. Qamdo is dissected by the Nujiang, Langcangjiang and Jinshajiang rivers, and overshadowed by three soaring mountains, Bosulaling, Taniantawen, and Darmala-Mangkang.

FAMOUS KARUB RUINS. In 1977, Karub Village, located southeast of the Qamdo County seat, at an elevation of 3,100 meters on the Lancangjiang River, became an archaeological site. Excavation began in 1978, and an area of 230 square meters were unearthed. The following year, some 1,570 square meters had been unearthed. These areas were refilled later, and a piece of wood planted to record the event. Archaeologists believe the Karub ruins constitute a New Stone Age site, as stone and pottery artifacts excavated there date back some 5,000 years ago. They reveal that there were people engaged in farming and livestock breeding in Qamdo at that time. Dwellings uncovered were predecessors of the pillbox buildings adopted by Tibetans even today. Stone artifacts made of gravel are of a style unique to the north China grasslands, and also feature the traditions of the Stone Age in southern China and southeast Asia. Rock paintings outside the Baxoi County seat, cut into a giant piece of rock, depict the sun, the moon, human figures, animals, Buddhist dagobas, and Tibetan characters. They were treated in an unsophisticated way. Discoveries from the Karub Ruins belie the Western conclusion that no people lived there until the late period of the New Stone Age.

EASTERN WOMEN STATE. According to the Old Tang Book, "the State of Dongnu (Eastern Women), a branch of the Xiqiang tribe, derived its name from the fact there was a state of women in the western sea....moving eastward for nine days running, one found a dozen towns. The queen lived in Khamyanchuan, from the center of which flowed a river rushing southward. Ox hide rafts were used to cross the river." According to Ren Naiqiang, a famous Tibetologist, Khamyanchuan refers to present-day Qamdo and the river referred to is the Lancangjiang. Supi, another tribe residing in the northwest part of the Qinghai-Tibet Plateau, expanded eastward, once reaching northwest of Qamdo. In Dengqen are ruins of buildings of that period. In the 7th century, the Tubo Kingdom emerged by conquering various tribes in the Yarlung River Valley and reaching as far as the Kham area. Dongnu, Supi and some other states were incorporated. During the reign of Tubo King Songtsan Gambo, 18 counties were set up in Qamdo, which was situated on the route between China and Tubo. The northern and southern routes from Sichuan to Tibet met in Qamdo, before they moved northward to Lhasa via Nagqu and via Nyingchi. In Qamdo, there are statues of Songtsan Gambo and his Chinese wife Princess Wenchen and his Nepalese wife Princess Bributi.

YUAN SYSTEM IN QAMDO. In the 13th century, the rulers of the Yuan Dynasty incorporated Tibet into Chinese territory. The imperial court set up the Zhongzhi Council, which later changed into the Xuanzhen Council to handle religious and secular affairs in Tibet. Under it were three Pacification Commissioner’s Offices, including the Dorgansi Pacification Commissioner’s Office in charge of Qamdo, Aba and Garze. At that time, Qamdo was in the hands of headmen who ruled their own piece of land. The Yuan ruler supported the Sagya Sect of Tibetan Buddhism in U-Tsang, not primarily in Qamdo. For effective rule, the Yuan ruler granted such official titles as chiefs of the 1,000-Household Offices and the 10,000-Household Offices to headmen in Mangkang and other parts of Qamdo. Some of the local tusi headmen were also granted official titles. The Living Buddha Garma Baxi of the Gagyu Sect promoted Buddhism in Qamdo, and had monasteries built there. His influence was also felt in northwest Sichuan and contributed to Tibet’s incorporation into the Chinese map and the Kham area being turning over to the Yuan Dynasty. Because of his contribution, Prince Monge presented him with a gold-rimmed black hat, which became the source of the Black-hat Sect of the Garma Gagyu. When the Ming Dynasty was established, tribal chiefs and headmen in Qamdo continued to rule their respective areas. During this period, the influence of the Gelug Sect was strongly felt in the Kham area. The Qambaling Monastery was built and the 5th Living Buddha Deying Xieba of the Black-Hat Sect went to Nanjing, where the Ming ruler granted him the honorific title of "Great Treasure Prince of Dharma". From then on, the "Prince of Dharma" became the most respected honorific title of Tibetan Buddhism. Later, the Ming emperor granted Guanjor, an eminent monk in Qamdo, the honorific title of "Abhiseka Master". Two years later, he was granted the honorific title of "Prince of Buddhist Protection", which was only one of five of its kind in Tibet.

FOUR HOTOGTOS IN QAMDO. During the Qing Dynasty, the Central Government strengthened its rule over Tibet. In the early 18th century, Emperor Kangxi sent troops twice to end the Mongol Kharnate’s rule over Tibet and drive out the invading Jungar troops. Food for the Qing troops in the Kham area and Tibet came from Sichuan. Post stations were set up all along the way. At that time, Qamdo was the political and military center of the Kham area. High commissioners stationed in Tibet by the Qing emperor administered the 39 tribes located in Nagqu and Qamdo. The ensuing years saw the Qing court make efforts to counter local irredentism, such as granting the title of Hotogto to four of the most famous Living Buddhas so as to facilitate the temporal and religious administration in Qamdo.

-HOTOGTO PARBALHA. Hotogto Parbalha, of the Living Buddha system of the Gelug Sect, was the first to be enthroned through the practice of drawing lots from the golden urn in Tibet. The 1st Living Buddha Parbalha, born in 1439, was tonsured by Senba Qenbo Qoipar, a disciple of Master Zongkapa. In 1719, the 6th Living Buddha Parbalha was granted an honorific title by the Qing ruler, and issued seals of authority. In 1725, Emperor Yongzhen issued the honorific title and seal of authority to the Living Buddha Parbalha. In 1866, the 9th Living Buddha Parbalha, having helped Qing officials to suppress local riots, was granted the honorific title of "Hotogto" (Grand Living Buddha), along with a silver seal of authority, by Emperor Tongzhi. The 8th, 9th and 10th Living Buddha Parbalhas were all determined through the method of drawing lots from the golden urn. The 11th Living Buddha Parbalha is now a vice-chairman of the NPC Standing Committee of the People’s Republic of China.

-HOTOGTO CHAYA QECANG NORDAIN XERAB. The Living Buddha system was established in the mid-17th century, and has seen nine generations of Living Buddhas. As the 4th Living Buddha aided Qing officials in driving out the invading Jungars, Emperor Kangxi granted him a certificate of appointment. The 6th Living Buddha was granted the honorific title of Hotogto. When the British imperialists invaded Tibet on two separate occasions, the 6th and 7th Living Buddhas sent militia to resist them, and hence were commended by the Qing court. The 7th, 8th and 9th Living Buddhas were determined through the method of drawing lots from the golden urn.

-HOTOGTO RIWOQE PARQOI. The Riwoqe Monastery is famous in Qamdo as one of the major monasteries of the Darlung Gagyu. The monastery has three Living Buddha reincarnation systems, with the Living Buddha Parqoi being one of them. The 1st Living Buddha received the honorific title of "Hotogto" from Qing Emperor Yongzhen, and there have been six generations of the Living Buddhas, with the 4th and 5th determined through the method of drawing lots from the golden urn.

-BAXOI HOTOGTO DACHA JILONG. He is a Living Buddha of the Gongdeling Monastery, one of the four "ling" monasteries in Tibet. Formerly, he resided in the Baxoi Monastery in Qamdo, and moved to Gongdeling only when he had gained sufficient fame. There are 12 generations of the Living Buddha Dacha Jilong. The 4th was granted the Hotogto title by Emperor Kangxi. In the ensuing decades, the 6th, 8th and 10th in the line all received honorific titles from the emperor. The 11th was determined through the method of drawing lots from the golden urn.

TRANSFORMING TUSI SYSTEM. Zhao Erfeng was appointed the High Commissioner and concurrently Minister of the Borderland Affairs in 1908. During his seven years of rule over the Sichuan border, he pressed ahead with the Qing court decision to transform the Tusi (local headman) system in the Kham area by making the hereditary title an appointed one. The purpose was to make it possible for local government leaders to be appointed and dismissed by the Central Government. When he reached Qamdo, he moved to cut the privilege of the Tusi headmen and monastery lamas, and separate temporal and religious administration. Counties were formed with each staffed with one "county member" in charge of the county affairs; each county was composed of five townships, with each township staffed with one chief called Baozhen; and each township was composed of several villages, with each village staffed with one chief. Salaries and duration of terms were stipulated. Economic reform was introduced. The system for landowners to own all land was abolished, taxes were stipulated and usury was banned. In the meantime, the local people were encouraged to reclaim wasteland, engage in mining and industrial production, develop transportation and communication, carry on trade and run schools. Monogamy was encouraged in place of polygamy; random beating was banned; taking baths, using proper toilets and washing hands before eating were advocated. Historically speaking, Zhao was correct in these actions. But he relied too much on military force and neglected the role of the local people. As a result, he failed to win local support, and the Tusi headmen made a comeback when he stepped down. Genuine political and social reforms were not carried out in Qamdo until its liberation on October 24, 1950. Only then, and thereafter, was Qamdo able to embark on a road to prosperity.