Sacred Power Transmission and the Network of Phu Thai Folk Healers

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Sacred Power Transmission and the Network of Phu Thai Folk Healers SACRED POWER ก, which must be performed TRANSMISSION AND THE annually for three consecutive years in order to obtain and sustain the sacred NETWORK OF PHU THAI healing power. A “Yao” healer FOLK HEALERS IN TAMBON completing these rituals is then regarded NONYANG, NONGSUNG as being spiritually empowered with a DISTRICT, MUKDAHAN “healing license.” After that, Yao 1 practitioners will be authorized to transfer PROVINCE their sacred power to heal patients. Those patients who fully recover can decide later Surachai Chinnabutr2 whether or not they would like to pursue the goal of becoming a Yao practitioner themselves, which is how the network is formed. This study illustrates the Abstract relationship between the ritual and folk healing methods of the Phu Thai ethnic The purpose of this paper is to study the group in northeastern Thailand. ways the sacred power of “Moh Yao,” Phu Thai folk healers, are transmitted and Introduction to study the network formation between the Yao healers and their followers through ritual in Tambon Nonyang, The aim of this paper is to study the Yao Nongsung District, Mukdahan Province, healing ritual/ of the Phu Thai in Thailand. Tambon Nonyang, Amphoe (District) Nonsung, Mukdahan province. The paper The research results reveal two methods of will focus on the transmission of the how the “Yao” healers inherit their sacred power of the Mor Yao/, folk sacred power: first, through the maternal healers or ritual practitioners, and the descent line, and second, through a formation of networks among Yao healers, certain ritual called “Yao Khum Phi Ok”/ their disciples and their followers. The research methodology consists of data collection from existing research on the Phu Thai people and the Yao healing ritual 1 This paper is a part of the author’s Ph.D and also from field research conducted in dissertation entitled, “Sacred Power Transmission 2008–2009, which consisted of participant of the Yao Ritual Practitioner and Phu Thai observation of the Yao ritual and in-depth Identity in Yao Liang Phi Ritual : A Case Study interviews with Yao ritual practitioners. of Tambon Nonyang, Amphoe Nong Sung, Changwat Mukdahan”, Department of Thai, Faculty of Arts, Chulalongkorn University. The The paper argues that the status of Phu field research is partially funded by Faculty of Thai Yao healers is acquired through the Arts, The Graduate School of Chulalongkorn maternal descent line and also through University and The Empowering Network for participating in and a certain ritual International Thai Studies (ENITS), Institute of successfully completing as a rite of Thai Studies, Chulalongkorn University. passage. In addition, the paper also 2 Ph. D Candidate, Department of Thai, attempts to illustrate the Phu Thai system Faculty of Arts, Chulalongkorn University. of forming networks among Phu Thai Downloaded from Brill.com10/01/2021 10:53:48AM via free access Sacred Power Transmission and the Network of Phu Thai Folk Healers ritual practitioners. This kind of network Dongwai village, which later became reflects a very interdependent relationship Renunakorn, Nakhon Phanom province. among Yao practitioners, which in turn The third group settled in Kud Sim City, enhances and sustains the transmission of which later became Kuchidnarai, Kalasin Phu Thai traditional healing rites. province. The fourth group settled in Phu Lan Chang town, which today is a sub- Background of the Phu Thai people district of Khao Wong district, Kalasin province. The fifth group settled in The Phu Thai, or Black Tai, originally Nongsung district, Mukdahan province resided in Mueang Thaeng or Dien Bien (Suwit Theerasasawat 1995: 19–22). Phu, in the Sib Song Ju Thai region of northern Vietnam. This region is adjacent The Phu Thai who settled in Nongsung to the southern China and the northern were the first group of Phu Thai that Laos. The Black Tai resided in the areas moved from Wang and Kham or in Laos. along the Black River. Their dress has This group crossed the Mekong River and typically been black or indigo-blue wrap- entered Thailand through Mukdahan around skirts with dark shirts which have province. There, the people met the ruler collars that cover their necks (Siraporn Na of Mukdahan province to ask for Thalang 2002: 37). After Mueang Thaeng, permission to settle. This was granted and they moved to Laos in the reign of King the group went to the west side of Anurutraja (1803–1828) of Vientiane city. Mukdahan city. They found an abundant The Black Tai were allowed to settle in the and fertile land that they named “Ban town of Wang, which had been the land of Nongsung,” which was later changed to the Kha (a Mon-Khmer indigenous ethnic Nongsung district, Mukdahan province group in central Laos). Later, the Black (Pullsawasdi Artwichai 1994: 38–39). Tai had conflicts and had war with the Kha. After the war, the Black Tai migrated Currently, the Phu Thai in Nongsung to Thailand through the northeastern part district, especially those in Tambon of the country during the reign of King Nonyang, still adhere to their culture and Rama III. traditions, such as the Bun Phrawet/ , the chanting of the Vessantara In Thailand, the Black Tai people are Jataka ceremony, and the Yao healing rite. called the Phu Thai. Three main groups of Phu Thai people hold the Yao rites more Phu Thai migrated from Laos and settled often than any other groups, with many in various provinces in northeastern ritual practitioner attendants at each rite. Thailand. The first group was from Wang This may be because the Phu Thai still town. The second group was from the strongly believe and have faith in Yao rites town of Sae Pon, and the last group was and Yao ritual practitioners, and they have from the town of Ga-pong. The Phu Thai continually tried to preserve their original from Wang came to Thailand across the Phu Thai traditions. The other reason is Mekong River through Mukdahan that Nonyang is located on a plain that is province and then separated into five encircled by hills, so it is a closed area groups. The first group settled in Pang which makes it more difficult for modern Prao village, which later became technology and innovations to penetrate. Pannanikom district, Sakon Nakhon province. The second group settled in 61 Downloaded from Brill.com10/01/2021 10:53:48AM via free access MANUSYA: Journal of Humanities, Special Issue No. 19, 2011 Nongsung district call their city spirits Phi Chao Pu Thala Background of the Phu Thai belief /. in spirits - Phi Pa Phi Na/––spirits The Phu Thai are a people whose villages residing in forests and rice have always been located in areas fields. These spirits make surrounded by forests and mountains, people sick when someone making their way of life close to nature. displeases them. Therefore, if This has led to a belief in supernatural a member of a family becomes beings since the Phu Thai believe that ill, the family will invite a supernatural powers help them live safely. ritual practitioner, mo song/ When there is an illness, the Phu Thai , to visit them and check believe that it is caused by spirits because which spirit has caused the they believe that there are spirits sickness. Then, the everywhere. Thus, healing can be done practitioner will hold a only by people who can contact the spirits. traditional healing rite for the The Phu Thai actively perform their patient. tradition of spirit worship. The important spirits that the Phu Thai worship are: - Phi Chuea/ or ancestral spirits––spirits of ancestors 3 - Phi Thaen/ ––the sky who have passed away. god. They have supernatural Ancestral spirits are powers and can do good or summoned to the altar which harm to people and crops. is installed in a special room called a hong hong/. The - Phi Ban Phi Mueang/ altar will be beautifully ––spirits protecting towns and decorated at a particular time cities. They also bless towns of the year. The Phu Thai and cities with fertility. In worship their ancestral spirits each city, there should be a because they believe that city pillar to show the ancestral spirits can cause boundary of the city spirits. In illness if they do not correctly some cities, people build worship them. (Sumitr shrines in which these spirits Pitiphat 1992: 28–30) reside. The Phu Thai in With respect to the Phu Thai in Nonyang, 3 The word Phi/ means spirit. The word most elderly people prefer the traditional Thaen/ means sky. Phi Thaen refers to a healing rites to modern medical treatment sky spirit or sky god and also the highest god. since the Phu Thai believe that illnesses In Laotian belief, it may be called Phi Fah/; are caused by spirits. When the Fah also means sky. In Phu Thai belief, it is practitioner knows the cause of the illness, usually referred to with compound words: Phi e.g., the wrongdoing of the patient against Thai Phi Thaen/, meaning the Great which spirits, the practitioner will contact Sky God. 62 Downloaded from Brill.com10/01/2021 10:53:48AM via free access Sacred Power Transmission and the Network of Phu Thai Folk Healers the spirits that can cure the illness with a - Inheritance of sacred power proper rite. through the Yao Khum Phi Ok/ ก rite. The Phu Thai who live in the northeastern part of Thailand and in the Sawannakhet Inheritance of sacred power through region of Laos; the Lao Song in the family line Petchaburi, Ratchaburi, Nakorn Pathom, Suphanburi, and the central part of Laos; and the Black Tai in the northern part of Yao healers of the Phu Thai in Nonyang Vietnam share the same belief in Phi tend to be women who have inherited their Thaen, or Thaen for short.
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