Tai Folk Religion | |
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Lao: ສາສະໜາຜີ; Thai: ศาสนาผี, /sàːt.sa.nǎː.pʰǐː/,Ahom: 𑜈𑜃𑜫 𑜇𑜣. | |
Type | Ethnic |
Classification | Taoic |
Lao | Satsana Phi [1] |
Tai-Ahom | Ban Phi (Ahom religion) |
Region | Southeast Asia |
Language | Tai languages |
Origin | Yunnan, China [2] |
Ethnic religion of Tai ethnic groups such as Lao, Ahom, Shan, Zhuang, Dai, Khamti, Isan, Central Thai etc. |
The Tai folk religion, Satsana Phi or Ban Phi is the ancient native ethnic religion of Tai people still practiced by various Tai groups. [3] [1] Tai folk religion was dominant among Tai people in Asia until the arrival of Buddhism. It is primarily based on worshipping deities called Phi, Khwan and Ancestors.
Tai folk religion originated in Yunnan province of China [4] and is primarily based on ancestor veneration. [5] This cult of ancestor worship was borrowed from Confucianism. [6] It is a syncretic mixture Buddhist and Tai folk practices with local traditional beliefs in mainland Southeast Asia.
Tai folk religion is primarily based on deities such as Phi, Khwan, Dam (ancestors). [7]
The Tai folk religion is primarily based on Ancestor veneration. [8] For the followers, worshipping ancestors is very important, although each ethnic group has different practices and beliefs. The Tai Ahom called spirits Phi Dam, the Khmu call them hrooy, and the Lao Loum call them phi. [9] The house spirit is particularly important, and spirits of wild places are to be avoided or barred from the village.
Within the Tai folk religion deities are called Phi (ຜີ, ผี, [pʰiː]). [10] These deities of Tai folk religion can also be ancestral spirits, or other types of angels. [10] Such deities often interact with the world of the living, at times protecting people, and at other times seeming to cause harm. Tai-Lao of Bassac have the belief system that Khwan of living person transform to Phi after death. [11] Guardian deities of places, such as the phi wat (ຜີວັດ, ผีวัด) of temples and the lak mueang (ຫລັກເມືອງ, หลักเมือง, [lakmɯːaŋ]) of towns are celebrated and propitiated with communal gatherings and offerings of food. Gods of animist derivation are included in the Satsana Phi pantheon of gods, as well as several indigenous pre-buddhist gods called phi thien (ຜີແຖນ, ผีแถน). [12] Gods are ubiquitous, with some of them being associated with the universal elements: heaven, earth, fire, and water. Guardian angels of people often include ancestors or angelic-beings who arrive at various points in life, better known as thewada. Malevolent spirits (phi phetu) include those khwan of people who were bad in past lives or died of tragic deaths, such as the ghastly phi pob (ຜີປອບ, ผีปอบ) and the vampirical phi dip (ຜີດິບ, ผีดิบ). Deities associated with specific places such as the household, the river, or a grove of trees are neither inherently benevolent nor evil, and occasional offerings ensure their favor and assistance in human affairs. [13] Lowland Thai and Lao villages believe they are protected by the phi ban, which requires an annual offering to ensure the continued prosperity of the village. The village ritual specialist presides over this major ritual, which in the past often involved the sacrifice of a water buffalo and is still an occasion for closing the village to any outsiders for a day. To liang phi ban (feed the village spirit) also serves an important social function by reaffirming the village boundaries and the shared interests of all villagers. [13] [10]
All Tai people believe Khwan as the element of vitality and longevity. [14] It is the belief system features thirty-two typically protective khwan in various parts of the body. [11] Khwan is a Tai word with various linguistical tones such as khwan by Tai-Ahom, Tai Yai (Shan), Dai, Thai-Lao (ຂວັນ, ขวัญ) and Tai-Lue, Xen or Xwan by White Tai, khuan by Tai-Nùng and Tày, hon by Dioi. [15] Various rituals are performed by various Tai groups to worship the Khwan.
Rik-Khwan: Tai-Ahom has the ritual known as Rik-Khwan which literally means calling the khwan (Rik= to call, Khwan= Vitality). [14] [16] Khwans are called for vitality at various stages such as for a village it's called Mueang Khwan Ban while for a Mueang or country it's called Rik Khwan Mueang Khwan. [17] Rik khwan are performed in three main types i.e. Leng Phun Rik khwan, Cham Phun Rik khon and Ha-Phun Rik khwan. [17]
Baci or Su Khwan: At certain special occasions during the course of an individual's life, such as before a pending marriage, a job change, or at other times of high uncertainty, certain Baci (ບາສີ, [bàː.sǐː], บายศรี, [bāːj.sǐː]) ceremonies are sometimes performed for the benefit of an individual, with the aim of properly re-binding such "khwan" body-spirits back to one's body, as the unintentional loosening of such bonds is believed to possibly risk illness or harm. The baci rite calls on all thirty-two khwan to return to one's self to bestow health, prosperity, and well-being on the affected participant. During such ceremonies, cotton strings are often tied around a participant's wrists to keep the spirits in place. The baci ceremony can also be performed to welcome guests to one's home, before and after making a long trip, as a curing ritual or after recovery from an illness. The rite is also the central ritual for both the Lao Loum wedding ceremony and for the naming ceremony of a newborn child. [13]
Min-Khwan: Khwan culture is an essential part of the Thai culture. [18] Thai people has the tradition of Min-khwan that's notion of prosperity and luck. [11] The word Min is also used by Tai Daeng people (Red Tai) that's alternative to Khwan. [11]
The temple in Tai folk religion has various forms and names. Tai Ahom has the system of sacred worship place named Sheng Ruen. [14] Most people pay respect to the deities that reside in temples, who are thought to protect the general vicinity of the temple from harm. These temples are essentially miniature shrines, built to represent the presence of the deity of the shrine, just as a full size shrine is meant to represent such a "presence." Offerings of flowers, incense, and candles are given, and the spirits are consulted during times of change or hardship for protection and assistance. Natural deities include those that reside in trees, mountains, or forests.
A class of priests called mophi (mo-phi ໝໍຜີ, หมอผี), "tellers", are locally trained shamans, specialists in the rituals and in communication with their personal angels and gods in general. Using trances, sacred objects imbued with supernatural power, or saksit, possessions, and rituals like lam phi fa (ລຳຜີຟ້າ, ลำผีฟ้า, [lampʰiːfaː]) or baci, the shaman is often consulted during times of trouble, hauntings, and illness or other misfortune that might be caused by malevolent or unhappy spirits. They are also usually present during religious festivals. [19]
Ahoms have priestly clans known as Molung. There are three divisions: Mo-sam, Mo-hung, and Mo-Plong. [20]
In case of Ahom the three priestly clans (Mo'sam, Mo'hung, Mo'Plong) follow Tai folk religion traditionally. [20] Approximately 30% of the Laos population are followers of Tai folk religion however due to force of the state religion Buddhism in Laos the Tai folk religion is still not recognised properly by the pro-buddhist government. [21] Among the Lao, the Lao Loum and Lao Lom [22] are predominantly Buddhist, while the Lao Theung and Lao Sung are predominantly folk religious. Laotian Buddhism is influenced by Tai folk religion. [23]
Ceremonies devoted to the gods commonly involve an offering of a chicken and rice wine. Once the gods have taken the spiritual essence of the offering, people may consume the earthly remains. The head of a household or the individual who wants to gain the favor of the gods usually performs the ritual. In many villages, a person, usually an older man believed to have special knowledge of the gods, may be asked to choose an auspicious day for weddings or other important events, or for household rites.
The Ahom religion has the same belief in phi, khwan and ancestor worship. They offer chicken and a traditional rice beer, known as lao, in the Ancestor Worship ceremony of Phi Dam (Ancestor Spirit) and Ban-Phi (Village Spirit). [24]
The Lamet people have similar beliefs, and each village must have one ritualist (xemia), who is responsible for making all the sacrifices to village gods. He also supervises communal houses and officiates at the construction of any new houses. When a ritual practitioner dies, one of his sons is elected by the married men of the village to be his successor. If he has no sons, then one of his brother's sons is chosen.
Ancestral spirits (mbrong n'a) are very important to the Lamet because they look out for the well-being of the entire household. They live in the house, and no activity is undertaken without informing them of it. The spirits of the ancestors are fond of buffalos; thus buffalo skulls or horns from sacrifices are hung at the altar of the ancestors or under the gable of the house. Numerous taboos regarding behavior in the house are observed to avoid offending ancestral spirits. [13]
The veneration of the dead, including one's ancestors, is based on love and respect for the deceased. In some cultures, it is related to beliefs that the dead have a continued existence, and may possess the ability to influence the fortune of the living. Some groups venerate their direct, familial ancestors. Certain religious groups, in particular the Eastern Orthodox Churches, Anglican Church, and Catholic Church venerate saints as intercessors with God; the latter also believes in prayer for departed souls in Purgatory. Other religious groups, however, consider veneration of the dead to be idolatry and a sin.
The Lao people are a Tai ethnic group native to Southeast Asia. They primarily speak the Lao language, which belongs to the Kra–Dai language family. Lao people constitute the majority ethnic group of Laos, comprising 53.2% of the country's total population. They are also found in significant numbers in northeastern Thailand, particularly in the Isan region, as well as in smaller communities in Cambodia, Vietnam, and Myanmar.
The Ahom or Tai-Ahom is an ethnic group from the Indian states of Assam and Arunachal Pradesh. The members of this group are admixed descendants of the Tai people who reached the Brahmaputra valley of Assam in 1228 and the local indigenous people who joined them over the course of history. Sukaphaa, the leader of the Tai group and his 9,000 followers established the Ahom kingdom, which controlled much of the Brahmaputra Valley in modern Assam until 1826.
Laos developed its culture and customs as the inland crossroads of trade and migration in Southeast Asia over millennia. As of 2012 Laos has a population of roughly 6.4 million spread over 236,800 km2, yielding one of the lowest population densities in Asia. Yet the country of Laos has an official count of over forty-seven ethnicities divided into 149 sub-groups and 80 different languages. The Lao Loum have throughout the country's history comprised the ethnic and linguistic majority. In Southeast Asia, traditional Lao culture is considered one of the Indic cultures.
The Tai Dam are an ethnic minority predominantly from China, northwest Vietnam, Laos, Thailand. They are part of the Tai peoples and ethnically similar to the Thai from Thailand, the Lao from Laos and the Shan from Shan State, Myanmar. Tai Dam means "Black Tai". This name comes from the black clothing worn by the group, especially females. In Vietnam they are called Thái Đen and are included in the group of the Thái people, together with the Thái Đỏ, Thái Trắng, Phu Thai, Tày Thanh and Thái Hàng Tổng. The group of the Thái people is the third largest of the 54 ethnic groups recognized by the Vietnamese government. The Tai Dam's language is similar to Lao, but Tai Dam use their own unique writing system and traditionally rejected Buddhism. According to the Tai Dam's creation story, the Lo Cam family is to be the ruling class and the Luong the priests.
The Saek or Tai Saek are an ethnic group of Laos and Thailand. The Saek are a part of the larger Tai ethnicity.
White Tai is an ethnic group of Laos, Vietnam and China. In Vietnam they are called Tai Dón or Thái Trắng and are included in the group of the Tái peoples, together with the Thái Đen, Thái Đỏ, Phu Thai, Tày Thanh and Thái Hàng Tổng. The group of the Tái people is the third largest of the fifty-four ethnic groups recognized by the Vietnamese government. They emigrated to Vietnam and Laos from Yunnan (China)
The Red Tai are an ethnic group of Vietnam and Laos. They speak the Tai Daeng language. In Vietnam, they are called Thái Đỏ and are included in the group of the Thái people, together with the Thái Đen, Thái Trắng, Phu Thai, Tày Thanh and Thái Hàng Tổng. The group of the Thái people is the third largest of the fifty-four ethnic groups recognized by the Vietnamese government.
Theravada Buddhism is the largest and dominant religion in Laos. Theravada Buddhism is central to Lao cultural identity. The national symbol of Laos is the That Luang stupa, a stupa with a pyramidal base capped by the representation of a closed lotus blossom which was built to protect relics of the Buddha. It is practiced by 66% of the population. Almost all ethnic or "lowland" Lao people are followers of Theravada Buddhism; however, they constitute more than 50% of the population. The remainder of the population belongs to at least 48 distinct ethnic minority groups. Most of these ethnic groups are practitioners of Tai folk religions, with beliefs that vary greatly among groups.
Me dam me phi is a socio-traditional festival celebrated by the Tai-Ahom and people of Assam. The festival has its roots in the ancestral worship of Confucianism in ancient China, which later developed into the Dam-phi tradition of the Tai people. In modern era it's celebrated on the 31st January while initially it's celebrated in the Tai month of Duin-Ha (March-April) of sexagenary cycle.
Phi Fa is a deity or spirit in the local folklore of Thailand and Laos. It is also known as Phi Thaen. They play a prominent role in the Phra Lak Phra Lam and the stories of Khun Borom.
Baci/Basi and su kwan is an important ceremony practised in Lao culture, Sipsong Panna and Northern and Lao Isan.
Thai folklore is a diverse set of mythology and traditional beliefs held by the Thai people. Most Thai folklore has a regional background for it originated in rural Thailand. With the passing of time, and through the influence of the media, large parts of Thai folklore have become interwoven with the wider popular Thai culture.
Belief in ghosts in Thai culture is both popular and enduring. In the history of Thailand, Buddhist popular beliefs intermingled with legends of spirits or ghosts of local folklore. These myths have survived and evolved, having been adapted to the modern media, such as Thai films, Thai television soap operas, and Thai comics.
Mo or Moism is the religion of most Zhuang people, the largest ethnic minority of China. It has a large presence in Guangxi. While it has a supreme god, the creator Bu Luotuo (布洛陀), numerous other deities are venerated as well. It has a three-element-theory. Mo is animistic, teaching that spirits are present in everything.
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