The Journal of the Siam Society Vol. LXXII, Part 1-2, 1984 - Khamkoo

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6 Suriya Ratanakul Some 'Of these beliefs aetlm nonllense to the mind of modern read~ts. However, some of thorn reveal the ability of thcs Karen ~o make a penetrating observation on nature 1 {e.g. in (7)) and human psychology (e.g. in (8) ). . (7) th5? pig ?a? its me tail ka? shut kte. door ta negative particle good negative particle 'Pig with drooping tail is not good'. As keen observer of nature, the Karen know that animals with drooping tail (called in Karen idiom "shut-door tail") are weak animals. They make furtheJi' notice that in a brood of puppies or piglets, there will be one which they call "l:>me" meaning "the weakest one of the brood". -Neither in :English nor Thai, do we have such a word. These l:>me animals usually have drooping tail. To test the truth of this Karen traditional wisdom. please observe when your dog has a now brood. (8) xt? la? ?a? kta knife which its beautiful very mata tni'l ba work neg.part pleasant, neg.part to have fun 'Too beautiful kni(e cannot work well' The Karen believes that utility tools such as a knife. a hoe have minds of their own. lf they are too beautiful, they might refuse to work hard lest their beauty will diSappear. Thus when a Karen blacksmith makes these tools, he will leave a tiny imperfection on each of them so that the tools will not be vain of their beauty. There is wisdom in this so~called nonsense. Man usually loves his beautiful tool so much that he might not use it in its full capacity as seen in the care and concern of a young tnan given to his first brand-new car. Realizing that if a Karen has a beautiful tool he might work less, the Karen blacksmith therefore will not make an artistically beautiful knife for a worker. This observation on the knife in (8) .. :xe? "'a? Te kla mata t~ mY? ba'' can be used as a saying ta ka1todo (see supra.). When used as a ta ka'Jtodo, it is used in a situation snch as to refuse to employ a too good-looking or too well-dressed man as a labourer. (9) mer:> ke? ?a? khi? red mole v.to be one's bad characteristics 'Red moles (on the skin) are bad sign.' With our knowledge of modem medicine this observation seems nonsense to our modem mind. But one should not forget that modem medicine also warns us that there is a possible link between unusual moles with the aigo. of newly developed oao.cor.
A PROLEGOMENA ON TRJU)l'l'JONJU. WlSDOM IN KAREN FOLKLORE 7 B. The Karen concept of ''weird wicked" behaviours : kachu There is no single English word equivalent to the Karen term k5chu. The idea refers to an unusually weird wicked behaviour or an unnecessarily cruel act (the French "crime gratgit") such as the sadist's cruel acts. The Karen believe that k'flchu brin~s bad fortune both to the doer and to his village, It is evident that such belief bas praamatic value: it brings peace and harmony into Karliln 'ociety. Moreover, this concept of k~chu protects not only human but also animals and nature, as in (11) and (12), from exploitation by the cruel acts of man. k?Jchu is therefore a really modem concept. Examples of k'!Jchu behaviours which are censured in Karen society are as follows: (10) k!lcbu chota ne ba to swear neg. part able neg.part "One cannot use a swear word, to swear is a k?Jchll. Politenes11 and harmony in human relation11hip is valued in Karen society so much that even abusive languagt such as to swear at one another is considered a k?Jchu and is not permitted. (11) tel:> sule Je? shw~ ?afJ pu kochu Iophla? to put one kind of rattan at crab its hole thunderbolt 'To put rattan in the crab's bole (an unnecessarily cruel act to the crab) is k?Jchu. the sinner will be struck by lightning, (12) ma pbra molf? pho da to separate monkey obild with da ?a? prapa ?a with its forest many ?a? its k~chu mo ma pbra mother to separate tree 'To separate the little monkey from its mother, to fell too many trees in the forest is k'flchu'. (13) ka? ba? taphoxa I a' thi ?a na I a? thi la? to trap touch, animal at water many fish at water finish obtain xo ?o? taphoxa la? prapu ?a , prapu ?a? ~? hunt eat animal at forest many forest it deserted. 11ninbabited sa? kakra? heart lonely and nostal~io 'To trap too many water-animala, the supply of fish will finish; to b\lJlt too much, the forest will be empty, a lonely and nostalgic feeling for (our) heart•.
Page 1 and 2: 7-ro .- JOURNAL OF THE SIAM SOCIETY
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Page 9 and 10: Page VIRGINIA M. Dl CROCCO Khin Myo
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Page 29 and 30: LES AMBASSADEURS SIAMOIS A VERSAILL
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Page 53 and 54: AYUTTHAYAN LAWS 39 institutions may
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AYUTTHA'YAN LAWS 53 5. The Palatine
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AYUTTHAYAN LAWS 55 Greater clarity
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: .. u1tec ~r hotm p;;n.• c&'krab
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60 Cyril Skinner fear,3 but also to
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62 Cyril Skinner A year later, .the
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64 Cyril Skinner old rice taken up
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66 Cyril Skinn~r carry off the loca
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68 Cyril Skinner another thousand m
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70 Cyril Skinner white cloth · wax
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72 Cyt~ Skinner 9 days later Si Bq
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76 Cyril Skimier 60/l TC?ya Bo may
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80 Cyril. Skinaer LLctL i1L~fh1 n·
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82 Cyril Skinner 1 ~flLLfl::t"ilrl
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84 Cyril Skinner 'il""'ul~VI~,mn 1
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86 Cyril Skinner 0 ..1 ~ 0 ..1... ~
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88 Cyril Skinne·r ... "" mmt1£J::
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90 Cyril Skinnet Appendix A Letter
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92 Cyril Skinner that Captain Peter
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94 Cyril Skinner BIBLIOGRAPHY Chodm
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THE 1902 SIAMESE-KELANT AN TREATY :
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THE ,1902 SIAMESE-KELANTAN TREATY 9
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THE 1902 SIAMESE-KELANTAN TREATY 99
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THE 1902 SIAMESE~KELANTAN .TREATY 1
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THE 1902 $I.I\ME.$E-KELANT,AN TREAT
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THE 1902 SiAMESE-KELANTAN TREATY 10
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THE 1902 SIAMESE·KELANTAN TREATY 1
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THE 1902 SIAMESE-KELANTAN T.REATY 1
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THE 1902 SIAMESE -.KELAN1'AN TREATY
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THE 1902 SIAMESE·KELANTAN tREAtY 1
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THE 1902. S!AMESE-KELANTAN TREATY 1
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THE 1902 SIAMESE-KELANTi\N TREATY 1
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KEDAH, KELANTAN AND TRENGGANU 141 L
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KEDAR, KELANTAN AND TRENGGANU 143 T
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KEDAH, KELANTAN AND TRENGGANU 145 A
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KEDAR, KELANTAN AND TRENGGANU 147 b
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KEDAH, KELANTAN AND TRENGGANU 149 C
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KEDAH, KELANTAN AND TRENGGANU 151 t
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KEDAR, KELANTAN AND TRENGGANU 153 b
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KEDAH, KELANTAN AND TRENGGANU 155 (
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KEDAH, KELANTAN AND TRENGGANU 157 w
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KEDAH, KELANTAN AND TRENGGANU 159 D
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KEDAH, KELANTAN AND TRENGGANU 161 m
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KEDAH, KELANTAN AND TRENGGANU 163 T
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KEDAH, KELANTAN AND TRENGGANU 165 S
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SANGHA ORGANIZATION IN 19TH CENTURY
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- - ---- THE SOVEREIGNTY OF DHAMMA
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BUDDHIST SOCIAL ETHICS IN RURAL THA
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VALUES OF THAI BUDDHISTS AND THAI C
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VALUES OF THAI BUDDillSTS AND THAI
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TABLE 1 Differences in Ratings of V
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VALUES OF THAI BUDDIDSTS AND THAI C
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NOTE 229 tion and use in the stimul
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REVIEWS Soedjatmoko, Development an
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C.l. Itty, ed., Searching for Asian
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REVIEWS 235 This Report presents th
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S. Sivaraksa, Chuang haeng cbiwit (
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REVIEWS 239 novice for at least a l
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d 0 c:&~91 'J)~ .... ( CI'2J1\'lilf
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Ernest Young, The Kingdom of the Ye
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Malcolm Smith, A Physician at the C
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Anuvit Charernsupkul, The Elements
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David A, Kohl, Chinese Architecture
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J. Westermeyer, Poppies, Pipes and
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Yoshito Yamane, Raosu ni sasageta w
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Victor B. Lieberman, Burmese Admini
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Khin Myo Chit, A Wonderland of Burm
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Mochtar Lubis, Twilight in Djakarta
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Sri Mulyono, Human Character in the
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David J. and Indrani Kalupahana Sha
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REVIEWS 265 Four profound and clear
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OBITUARY 267 mind, could not help a
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THE KAMTHIENG HOUSE ITS HISTORY AND
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Old Homes of Bangkok Fragile Link T
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REFLECTIONS ON THAI CULTURE Collect
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The Journal of the Siam Society Vol. LXXII, Part 1-2, 1984 - Khamkoo

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