1. Tibet has rich and colorful traditional folk-custom resources. Folk customs reflect the historical traditions, psychological quality, moral concepts and values of different regions and nationalities to varying degrees, and are an important embodiment of national and regional characteristics and culture. There are different opinions about the classification of folk customs. Taken together, there are two main opinions: one is to divide it from the perspective of material and spirit; First, from the perspective of natural landscape and humanistic customs. No matter from which angle, Tibet's traditional folk customs and resources are rich and colorful. From the material and spiritual point of view, the material folk customs in Tibet mainly include Tibet's scenery, architecture, clothing, diet, transportation and production. Spiritual folklore mainly includes literature, art, religion, festivals, weddings, funerals and language taboos. Judging from the natural landscape and humanistic customs, the natural landscapes in Tibet mainly include Mount Qomolangma,/Bo/Qi/Feng, Yarlung Zangbo River, Ma/Bian/Yong/Cuo, Yang/Zhuo/Yong/Cuo, Na/Mu/Cuo, Potala Palace, Da/Zhao/Temple and San/Da/Temple. The humanistic customs in Tibet mainly include the humanistic customs in the form of social relations, that is, a wide variety of costumes, diets, festivals and folk arts in different regions. Below, let's make a superficial discussion on festivals and taboos: Tibetan festivals and customs are rich and colorful, including religious festivals, agricultural festivals, animal husbandry festivals and New Year festivals. , including local and regional; Both religious and secular; There are both agriculture and animal husbandry, as well as entertainment and competition. Its function and cultural value cannot be underestimated. Any kind of festival, ancient and modern, Chinese and foreign, has a unified cultural function or value, that is, dividing time periods and standardizing people's lives. The functions and values of Tibetan festivals go far beyond these. Tibetan festivals have become an indispensable part of social life under special circumstances and an important part of the social life of Tibetan people. Tibetan festivals are basically happy mass gatherings. People take this opportunity to relax, relax and entertain, and take this opportunity to sing and dance to enrich the entertainment life of the masses, which is lively outside of daily life. The Qinghai-Tibet Plateau is vast and sparsely populated, especially in the agricultural and pastoral areas of Tibet, where the population is scattered and the transportation is inconvenient, resulting in less contact between farmers and herdsmen on weekdays. Therefore, people take the opportunity of festivals to convey information, enhance friendship and exchange economy. Especially in the context of economic globalization, with the rapid development of modernization, the diversification of cultural communication forms, and the continuous enrichment of cultural and entertainment life, the living space of traditional intangible culture is getting smaller and smaller today, and traditional Tibetan folk festivals are playing the role of preservation and transmission. As the expression space of Tibetan folk songs, folk dances and various forms of competitive entertainment culture is increasingly narrow, it has become a weak culture, and even in some places, such intangible culture can only be reflected during festivals. As an intangible culture, festivals themselves can also create space for the protection and dissemination of many intangible cultures. Taboo custom, like law, is a code of conduct that restricts people's words and deeds and adjusts social relations. Before the law came out, the binding effect on society mainly depended on taboos. When the law came into being, taboo continued to play an irreplaceable role in promoting individual behavior to achieve harmony with nature, society and others. In the vast agricultural and pastoral areas of Tibet, the people's legal consciousness is not strong and their legal concept is weak. Traditional taboo customs still play a special role in regulating people's behavior. When observing the origin of all things in the world, Tibetan ancestors made their own childhood judgments on all phenomena in nature. Animism is the initial result of their judgment and understanding of nature, and it is also the premise and foundation of Tibetan ancient ecological consciousness. Based on this animistic concept, nature worship came into being, and animism and nature worship came from awe of holy mountains and lakes. It is forbidden to cut down vegetation in summer, cut down vegetation on ancient trees and sacred mountains, pollute water sources, prohibit hunters from killing pregnant animals during hunting, and prohibit slaughtering pregnant female animals in daily life (so as not to cause double crimes). Most of the traditional taboo customs spread among the people are based on the concept of animism and become a reflection of people's awe, so they are covered with a colorful mystery. But if we pull through the clouds, we will find that they contain reasonable ingredients. It is these ideas that guide people to love the land where he was born and raised in Sri Lanka, his mountains and rivers, his plants and trees and live in harmony with nature. It makes all acts that destroy nature and landscape sinful and unforgivable, thus objectively protecting the surrounding environment on which people depend and protecting the ecological environment of the Qinghai-Tibet Plateau. Some taboo customs play a role in regulating the relationship between people and society, which is conducive to the orderly development of social public order, while some taboos can regulate the relationship between people and help to establish a relationship of equality, unity, friendship, mutual assistance and mutual benefit. In the past, in Tibet, the relationship between young people and old people, fathers and sons, brothers, friends and neighbors followed certain principles of moral order, so that society was in a harmonious operation. They attach great importance to respecting the old and caring for the young, living in harmony with others, being United and friendly, and being humble. For a long time, they have been able to maintain their sincere, innocent and kind nature in interpersonal communication. This traditional national virtue, which has no utilitarian purpose and money color, but also embodies the beautiful nature of human beings, undoubtedly has a dispelling effect on the negative social phenomena such as money worship, corruption, moral decay and extreme egoism caused by the negative factors of market economy. Second, some changes in Tibetan traditional folk customs in the contemporary era. Because Tibet is deeply influenced by Buddhism in history, folk customs are mostly religious, and because of Tibet's special natural geographical environment and social environment, it has been closed and conservative for a long time. Therefore, some specific behaviors in its folk customs, in addition to reflecting the course generally experienced by human beings in some stages of development, are inevitably superstitious and backward, showing serious incompatibility with the process of contemporary civilization. For example, in the Weizang area, some people regard blacksmiths, butchers and Orion as unclean people and inferior people. Most people don't marry people of their own caste, they can't share a bowl of food and drink, and they are forbidden to use their own clothes. Even in some places, "inferior people" are not allowed to cross their own threshold and shut them out. This concept was formed in the Tubo period, when agriculture developed rapidly and animal husbandry declined. The extraordinary measures or practices taken to prevent and put an end to the indiscriminate killing of livestock and wild animals had targeted utilitarian purposes and played a certain role in the society at that time. But after this concept was formed, it has been deeply rooted in people's hearts until today. In the 1960s and 1970s, this concept faded. In some places, when parents decide their children's lifelong events, they no longer consider each other's life experiences, nor do they care about the collocation of clothes, bowls and chopsticks. However, since the 1980s, this old concept has resurfaced. Another example is the Adaptation Provisions of the Marriage Law of the People's Republic of China adopted by the Standing Committee of Xizang Autonomous Region People's Congress 1982. Polygamy or polygamous marriage is prohibited, but in Japan/Cameroon/Zehe Changdu area, the marriage form of brother's wife or sister's husband still exists to varying degrees. There are different opinions in academic circles about the reasons for the emergence and existence of this form of marriage. We believe that the main reason is the traditional family concept formed on the basis of not dividing family property and concentrating family labor. This form of marriage decreased obviously in the 1970s, but it rebounded after the implementation of the production responsibility system. There are also some backward concepts that used to be unsuitable for modern production and market economy for various reasons, and they have also been changed. For example, in the past, Tibetans were generally influenced by Buddhism, and herders did not pay much attention to the slaughter rate of livestock, resulting in many livestock dying of old age and not killing for their own use or selling; Other farmers and herdsmen save money all the year round, and the money saved is not used for development and reproduction, but donated to temples. In this way, it is difficult for social production to develop greatly. Contemporary Tibetans have increasingly felt the gradual change of folk customs. Take the food, clothing, housing and transportation closely related to our life as an example, such as plastic jars, flagons and glass wine bottles, and replace ceramic jars and wine utensils with wine utensils; Hot water bottle instead of ceramic teapot; Electric agitator replaces wooden ghee barrel; Electric lights, emergency lights or candles instead of oil lamps, etc. For example, Tibetans not only pay attention to traditional costumes, but also tend to wear casual clothes, suits, jeans and skirts. And pay great attention to the brand. The styles and colors of national costumes have also been greatly reformed and improved. For example, women's clothing has changed from traditional bulky to convenient to wear, paying attention to the beauty of human body curves; Fabric not only tends to be traditional, but also uses a lot of excellent materials at home and abroad, such as textiles, brocade, silk and so on. Another example is the wedding. Although modern Tibetan weddings still retain some elements of traditional wedding customs, such as wedding ceremony, dressing up, offering hada, singing and toasting, burning incense and dancing. Modern wedding photos, buffets, beer and drinks, pop songs and other elements of the times have been injected into people's weddings. Generally speaking, with the deepening of reform and opening up, some negative and backward concepts in Tibetan traditional folk customs have changed greatly compared with before, especially since the beginning of the 2 1 century, with the rapid development of modernization and informatization, people's daily life behavior has been closely linked with the pace of current social development. Adapting to these superficial changes, people's deeper concepts and ways of thinking have undergone fundamental changes. Since the 1950s, Tibet has gradually formed the "old Tibetan spirit", which is especially hard-working, especially fighting, especially patient, especially United and especially dedicated. Today in 2 1 century, it embodies the "Qinghai-Tibet Railway Spirit" of "challenging the limit and creating first-class bravely". These two precious spirits are increasingly integrated into people's life practice and become the mainstream of contemporary Tibetan folk customs. As a historical and cultural evolution phenomenon, the above-mentioned changes in traditional folk customs are the manifestations of social progress, which is manifested in the development of social productive forces and the improvement of people's quality of life.