The Journal of the Siam Society Vol. LXXXVI, Part 1-2 ... - Khamkoo

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Lue ethnicity in national context tribute within particular panna and submit them to the king. In general, a Chao panna did not have the authority to command princes of other meeng'. Sip Song Panna was established as a state at the end of the twelth century AD. It became formally a vassal state of China in the late fourteenth century. From the sixteenth century to the nineteenth century Sip Song Panna also paid tribute to kings of Burma. This type of dual tributary relationship enabled Sip Song Panna to maintain a high degree of autonomy with minimal interference from her suzerain powers. It was only permanently incorporated into the Chinese state in the late nineteenth century as a consequence of boundary treaties between China, Britain and France. Sip Song Panna (Xishuangbanna) is presently an Autonomous Prefecture of Yunnan Province, PRC. 2 The historical legend of Chao Fa Dek Noi is well known in Muang Sing and was recounted to me a number of times by Lue elders there. The story is also recounted in Saengthong Photibupha's recent Pawatsat Muang Siang Khaeng (1998). The Lue king of Chiang Rung, Sawaennifa, had a son, Chao Inpan (later called Chao Fa Dek Noi). As a boy Chao Inpan was inquisitive and intelligent. He was also gregarious and liked to play with other children (dek noi). This group of children, under Chao Inpan's leadership, stole an ox and a buffalo in the rice fields. The people saw this as an inauspicious portent for the country and they petitioned the king to intervene. As punishment the king exiled his son and sent him on a large raft down the Mekong with five pairs of servants and seven pairs of slaves. As they drifted down the Mekong Chao Inpan ordered his followers to found settlements along the way. Eventually the prince had a dream that he should establish his own settlement near a large rock in the river with the shape of a white tiger chasing a golden deer. As there were few of his followers left by this stage of the journey they would have to summon up courage (khaengcai). Hence the new settlement was named Muang Chiang Khaeng. 3 Panya Tanhai is also the paramount guardian spirit of the Chiangteum reliquary at Muang Sing. The annual reliquary festival (Bun That) attracts large numbers of Lue devotees from Muang Sing, northern Laos and Sip Song Panna. In the mythical history of the reliquary, recounted in the chronicle Tham Tamnan That Luang Chiangteum Muang Sing, Panya Tanhai is honoured as a devout Buddhist ruler responsible for the initial construction of the reliquary. 4 Today the conscription of Akha labour has been replaced by the extensive use by Lue of Akha wage labour for wet-rice cultivation. 5 For an analysis of similar village territorial cults in Sip Song Panna see Tanabe (1988). 6 Keyes (1993: 37) gives a figure of 103,000 based on the 1985 Institute of Ethnology estimate. Chazee (1995: 48) gives an estimate of 125,000. 7 Pers.comm. Volker Grabowsky. 8 According to the headman of Ban Phanom (Kaentha Phaisomat) whom I interviewed in November 1995. He claimed that these settlers and their descendants specialized in the production of handicrafts and the performance of Lue dances for the royal court at Luang Prabang only a few kilometres away. 9 For details of Lue settlement in Lampang, see Prachan Rakphong (1987: 9-11). 10 Ratanaporn ( 1996: 5) also mentions refugees from Chiang Khaeng. 11 See Tanabe (1984: 101) on forced resettlement of Tai Khoen from Chiang Tung as a basis of ethnic consciousness and 'historical memory of ethnic oppression' in resettled Khoen communities near Chiang Mai and as a basis of later rebellion (1889). Tanabe notes: 'Among the the Khoen peasants at least, old songs and verses recollecting life in the original villages in the Chiang Tung area and the sufferings of the Khoen people down to the present were chanted at village assemblies before the uprising'. 12 An apt example of such multi-faceted representation is that of the Lue migrants from Muang Y ong noted above. Oral tradition has it that the ruler of Muang Yong was promised fertile land near Chiang Mai but this had already been settled by other war captives. So he was asked to clear wasteland around Lamphun. The ruler was delighted because the geographical and ecological environment was similar to that of Muang Y ong and he decided to settle there. 'He named his chief village 'Waing Yong', whereas smaller settlements nearby were named after former satellite muang of Y ong. The villages of Yu and Luai were built on opposite sides of the Kuang River, corresponding exactly to the original locations of Muang Yu and Muang Luai. Furthermore, the four guardian spirits ofMuang Yong (each represented by a stone-cut white elephant) were also 'resettled' along with the population and located at the main monastery of Wiang Yong (Grabowsky 1999: 33, 45). 13 Pers. comm. Yuji Baba. 14 The dances bore little resemblance to Lue dances I have seen in Sip Song Panna and Muang Sing. My Journal of the Siam Society, Vol. 86, Parts 1 & 2 59
Paul T. Cohen wife, who is Thai and who was also in the audience at Don Mun, claims the dances were standard northern and central Thai. 15 Yuji Baba, in a personal communication, informs me that he heard another version of this story, namely that the medium at Don Mun was possessed by the sister of Chao Luang Muang La, Chiang Lan, and that it was she who by-passed Nong Bua village, even though most of her devotees live in Nong Bua. Clearly both versions confirm that Don Mun villagers were engaged in competitive ritual action to attract the supernatural support of ancestral spirits. 16 Tambiah highlights this ambiguity in his use of the concept 'indexical symbol' in his study of Buddha images and amulets in Thailand. Indexical symbols are 'symbols that are associated with the represented object by a conventional semantic rule, and they are simultaneously also indexes in existential, pragmatic relation to the objects they represent' (1984: 4). Grant Evans (n.d.: 14) also uses this concept as a means of comprehending recent 'statue mania' in Thailand in which public statues of national heroes have become the focus of popular religious cults. For example, the equestrian statue of King Chulalongkorn in Bangkok reflects a nationalist project and stands for modernity, progress, and prosperity. At the same time, every Tuesday crowds gather at the statue 'because many people believe that it can work miracles for problems of everyday life and especially for business matters'. References Baba, Yuji. 1993. The Ritual of the Guardian Spirit of the Tai-Lue and its Social Background: A Case Study of Nan Province in Northern Thailand. Paper presented at 5th International Conference on Thai Studies, S.O.A.S., London. Baba, Yuji 1996. Migration and Spirit Cult: The Case Study on Tai-Lue Villages in Nan Province, Northern Thailand. Paper presented at 6th International Conference on Thai Studies, Chiang Mai, 14-17 October. Chazee, L. 1995. Atlas des Ethnies et Sous-Ethnies du Laos. Bangkok: privately published. Condominas, G. 1990. From Lawa to Mon, from Saa' to Thai. Historical and Anthropological Aspects of Southeast Asian Social Spaces. Canberra: Research School of Pacific Studies, ANU. Evans, G. n.d.Immobile Memories: Statues in Thailand and Laos. Forthcoming in Cultural Crisis and Social Memory: The Politics of the Past in the Thai World, (eds) Charles F. Keyes and Shigeharu Tanabe. Grabowsky, V. 1999. Forced Resettlement Campaigns in Northern Thailand During the Early Bangkok Period (forthcoming). Grabowsky, V. and Kaspar-Sickermann n.d. On the History of Muang Sing (manuscript) Gunn, G. C. 1989. Rebellion in Northern Laos: The Revolts of the Lu and the Chinese Republicans (1914-1916), Journal of the Siam Society, 77(1): 61-65. Hirsch, P. 1989. The State in the Village: Interpreting Rural Development in Thailand, Development and Change 20: 35-56. Hirsch, P. 1990. Development Dilemmas in Rural Thailand. Singapore: Oxford University Press. Hirsch, P. 1993. What is the Thai Village?. In National Identity and its Defenders: Thailand, 1939-1989. (ed.) C.J. Reynolds, Chiang Mai: Silkworm Books. Southeast Asia, No.25, pp.323-340. Hsieh, Shih-Chung 1989. Ethnic-Political Adaptation and Ethnic Change of the Sipsong Panna Dai: An Ethnohistorical Analysis. PhD dissertation. University of Washington. Keyes, C. F. 1993. Who are the Lue? Revisited Ethnic Identity in Lao, Thailand, and China. Paper presented at Seminar on State of Knowledge of Thai Culture, Bangkok, 10-13 September. LeBar, F. M., G. C. Hickey, J. K.Musgrave. 1960. Ethnic Groups of Mainland Southeast Asia .. New Haven: Human Relations Area Files Press. Lehman, F. 1984. Freedom from Bondage in Traditional Burma and Thailand, Journal of Southeast Asian Studies, 14(2): 233-44. Moerman, M. 1965. Ethnic Identification in a Complex Civilization: Who are the Lue?, American Anthropologist, 67:1215-30. Moerman, M. 1967. A Minority and its Government: The Thai-Lue of Northern Thailand. In Southeast Asian Tribes, Minorities, and Nations. (ed.) Peter Kunstadter, Princeton New Jersey: Princeton University Press. Moerman, M. 1968. Agricultural Change and Peasant Choice in a Thai Village. Berkeley & Los Angeles: University of California Press. Moerman, M. and P. L. Miller. 1989. Changes in a Village's Relations with its Environment. In Culture and Environment in Thailand: A Symposium of the Siam Society. Bangkok: The Siam Society. 60 Journal of the Siam Society, Vol. 86, Parts 1 & 2
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Page 9 and 10: EDITORIAL This volume brings to a c
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Page 65 and 66: Pierre Le Roux 0 100 200 300 Kilome
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Michael Smithies Siam, which the Fr
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John Villiers either have nothing a
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John Villiers the people of Chaumua
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John Villiers with the Siamese emba
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RECENT MANI SETTLEMENTS IN SATUN PR
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Recent Mani settlements in Satun Pr
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THAI LITERATURE AS REFLECTED IN WES
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Thai literature as reflected in Wes
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ROUND-NUMBER RECKONING IN THAI FOR
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Round-number reckoning in Thai for
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Round-number reckoning in Thai for
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A Trang cave text of 1614 AD Figure
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THE WORK OF GEORGE C
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The work of George Credes: views of
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COMMENTS ON CHRISTIAN BAUER'S 'THE
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REVIEWS Thailand's Boom and Bust Pa
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Reviews But the book under review i
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Reviews evidence reveals a diversit
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OBITUARY ACHILLE CLARAC Older Thais
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Notes for contributors to the Journ
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BACK ISSUES I &2 =two parts publi s
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OLD PHUKET. Introduction by H.E. Ge
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ERRATA FORJSS 85,1997 Two engraved
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