In a nondescript private museum in Nanjing, there's a creepy exhibit — a human skin drum. This drum is not just an exhibit, it also carries a history of blood and tears. It is said that the material of this drum comes from the skin of an innocent girl. During the serf era in Tibet, the practice of making human skin drums was not only cruel, but also full of superstition and inhumane elements. The lamas preach that the drum bridges the earth and hell and awakens the forgotten souls.
In the 18th century, a deadly smallpox epidemic broke out in Tibet, with a staggering death toll. The lamas at that time declared that this was the result of the wrath of the gods, and that people needed to use human skin drums to convey their hearts to the gods, hoping to receive the gods' forgiveness. This thinking is deeply rooted in people's beliefs, allowing such cruelty to be seen as justified. In fact, in this way, lamas strengthened their authority and more firmly controlled the thoughts and actions of the population.
So, how can such a historical legacy be understood and dealt with in modern society? Should we see it as just a cultural display, or should we delve into and reflect on the deeper meaning behind it?
The process of making a human skin drum is brutal and completely inhumane. Legend has it that the raw material used to make this drum must be a girl under the age of 16, because they believe that such a young girl has the purest and most flawless skin, and pleases the gods. From the moment they are born, they may be chosen as future human skin and bone materials. These chosen girls were severely confined from an early age, even subjecting them to extreme physical and mental abuse, such as cutting out their tongues and puncturing their eardrums, in order to keep them safe from the filth of the world and to maintain their inner purity.
As they grew older, the lamas tightened their grip on them. Once the girls reach the age of 13 or 14, their daily lives, including their diet, activities, and even thoughts, are strictly monitored by the lamas in the monasteries. The lamas also apply special potions to their skin to keep it soft and elastic. In addition, they are required to be absolutely alone, almost completely cut off from the outside world.
This preparation process eventually led to them becoming part of the human skin drum before the age of 16. The production is usually carried out at night to maintain its sense of ritual and mystery. When the girls were taken to a hidden room, they were forced to take drugs to the point of coma, and then, in their unconscious state, their skin was stripped alive to make a drum surface. Such an act is not only an extreme destruction of their bodies, but also a great affront to their personality and dignity.
In the face of such historical events, how can we not question and reflect on this dark side of human nature? Can we really learn from this brutal history and protect future generations from repeating the mistakes of the past?
This tradition of human skin drums reflects the extreme oppression of women and the culture of violence in society. Especially in areas like Tibet, where this practice is not just part of the culture, it is also given a religious overtone and a sacred name. Through this extreme human sacrifice, the lamas not only demonstrated their control over society, but also deepened the fear and ignorance of the populace. They claim to have strengthened their authority by talking to the gods through human skin drums, but in reality this practice is an extreme manifestation of the cruel exploitation of the innocent.
This cruel practice is not an isolated phenomenon. The cruel exploitation of women has been documented in many ancient cultures throughout history, but here it has been shaped as a religious ritual that justifies atrocities. This not only shows the dark side of human nature, but also reflects the inequality in the social structure of the time and the extreme injustice towards the weak.
By exploring this brutal historical practice, we are forced to confront a broader question: how do we balance cultural heritage with respect for fundamental human rights? And how can we ensure that these historical cruelties are not repeated today, especially in modern societies where the values of respect and protection for every life have been universally accepted? This reflection makes us ask ourselves, does the preservation of cultural heritage mean that we also inadvertently excuse the cruelties of the past?