Untitled - Life and Culture on the Tibetan Plateau

'bod. 26
PREPARATIONS THE DAY BEFORE THE PARTY
All the helpers (one person from each sha nye family) come
to the party site very early in the morning, <strong>and</strong> prepare for
the party under the ja dpon's direction. Each helper brings a
piece of white felt made from sheep or goat wool <strong>and</strong> a table.
Guests are offered a meal in another room, which can only
accommodate people from one double row of seating at a
time. Two helpers representing the girl's family go to village
homes reminding them of the party the next day <strong>and</strong> inviting
them again.
GATHERING OF THE CHILDREN
Children six to fifteen years old come to the girl's home that
afternoon around five. They accompany the bag ma (the girl
for whom the party is held) 27 to invite all the village
households to the next morning's ma sru mgo 'dus. When the
group reaches the courtyard gate of each home, they say: 28
"Tomorrow at a certain time, 29 all of you are invited to have
a bowl of tea at ma sru mgo 'dus very early tomorrow
morning." The family members come outside to see how
26 This common scripture calls good fortune to the family.
27 Bag ma more commonly refers to a new groom, but is
used in this particular context to refer to the girl for whom
the ritual is held. A possible explanation for this is the ritual's
connection to consensual sex, <strong>and</strong> the fact that in such
herding areas of Mtsho sngon as Mang ra <strong>and</strong> Khri ka, the
hair changing ritual is performed immediately before
marriage.
28 This short text is based on the first author's familiarity <strong>and</strong>
knowledge stemming from his participation in hair changing
rituals. No Tibetan is given <strong>and</strong> the English translation is an
approximation of what is said in colloquial Tibetan.
29 The sngags pa chooses an auspicious time; it is
considered very good if the villagers gather as early as
possible.
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