DOCSLIB.ORG

Water Lore: Thai-Tai Folk Beliefs and Literature

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Water Lore: Thai-Tai Folk Beliefs and Literature WATER LORE: can be seen in Thai art, and the naga THAI-TAI FOLK BELIEFS character in literature, folktales, legends concerning city building, religious AND LITERATURE architecture, and in rituals. The role of the naga in Thai and Tai narratives has been Prakong modified or adapted in various local 1 traditions. Nimmanahaeminda River and water motifs are woven into Thai Abstract –Tai literature in both form and content. Impromptu recitation of sakawa (a form of Water is essential in the Thai-Tai way of folksong), niras (travelling-narration life. Thai people in Thailand as well as Tai poetry), and Karb hey Rua are related to peoples outside Thailand depend on water waterway in form; while idioms and for agriculture, domestic daily uses, metaphors, prays of characters in dilemma, transportation and recreation. This paper waterborne society in a drama or play, and is a result of an in-depth study of the marine warfare, etc. are in content. relationship between water, beliefs and literary traditions of the Thai and some Water and Way of Life of Thai- ethnic Tai groups. The findings reveal that Tai People the Thais and the Tais have religious beliefs involving water concerning four Water is essential in man’s life. The saying important water beings: first, the water “Water is life” is more than a concise spirit, known as sua nam (เสื้อน้ํา); second, metaphor. Man depends on water for เงือก the water serpent known as nguek ( ); agriculture, sanitation, cooking and third, the great serpent or naga (นาค); and transportation. His Majesty the King of fourth; the river of the dead. Thailand who is keenly aware of the significance of water in the life of Thai Of the four beliefs, the first two concerning people has devoted a fair amount of his the water spirit and nguek could date back energy and time to water resource to very ancient times and are common development and irrigation projects geared among several Tai ethnic groups. They to give access to water for his people. His provide a clear indication that the Thais Majesty’s thoughts and concerns regarding and Tais hold nature in high reverence and water needs can be gauged from his remarks. awe. With the notion that nature is regulated and protected by a life-force, a “The important idea is -there must rite to ask permission to use water from the be water for drinking, daily uses spirit is almost always staged prior to the and cultivation of plants. Since life actual use. While Thai and Tai people is where water is, the availability of recognize the benevolence of water and water spells the difference between perceive it in life-form, they are fully aware survival and cessation of life. Man of the precariousness of nature. The can live without electricity. Given pervading influence of the mythical naga electricity but without water, man cannot survive”. 1 Associate Fellow, The Royal Institute Downloaded from Brill.com09/24/2021 02:07:02AM via free access MANUSYA: Journal of Humanities (Special Issue No.9 2005) “Water is of absolute importance to Muang Om, Muang Ai (เมืองอมเมืองอาย) and agriculture. Even with poor soil and Muang Tum Hwang (เมืองตุมวาง), identified as perhaps few other obstacles to plant Wan-Nam province in Vietnam. growing, once the access to water is secured, all other favorable elements to agriculture should follow in due Black Tai, however, migrated along the Red time” (National Archives and River and eventually settled at Muang Lo Museum, 2541: 27). (เมืองลอ) on account of its vast flat land fed by a river. The bard sang about the sites of Thai and Tai societies are generally settlement at various river basins in verse characterized as rice cultures. Rice is the form, translated as follows: main staple and diet. Accounts to this effect can be found in Chinese as well as “We two live in different villages Vietnamese records. Rice growing Belong to the same chiefdom necessarily depends on water. The majority Are different progenies of the same of Thai-Tai rice farmers chiefly rely on progenitor water drawn from the river or man-made Hail from the rivers of Tae, Tao, U and reservoirs through a system of dykes. Khong Hence their paddy fields are known as na That are one and the same..” (Bhatiya Yimrawat 2544: 150) nam muang (irrigated-water paddy fields). As far as the Thai-Tai are concerned, water and paddy field are, as they are, two As Tai settlements were to be found at inseparable entities. Thus, for settlement, various river basins, it was natural that the the majority of the Thai and the Tai have nomenclature of Tai peoples was based on always shown a preference for living by a the names of the rivers near which they river basin. Tamnan Pathom Kapp, (ตํานาน settled. The first Sukhothai inscription describes two Tai groups that came to swear ปฐมกัปปพรหมสรางโลก) the Creation Myth of Tai allegiance to the Sukhothai kingdom: “The Lue in Sipsongpanna, Yunnan, China tells Tai U and Tai Khong also came forward to us about the migration of their ancestors join us”. Tai U and Tai Khong referred to from the original settlement known as the Tai people residing in the U River and Muang Lue Luang (translated as “main city the Khong River basins respectively. At of Lue people”). An outbreak of cholera present, the practice of naming Tai groups forced some one hundred thousand Lue by the rivers whence they came persists. people to abandon the city and settle in the Thus, Tai-Khoen are Tai people who settled River Khong basin where Sibsongpanna in the Khoen River basin, Chieng-tung, now stands. (Yanyong Jiranakorn and Myanmar; Tai-Mao, the Mao River basin, Ratanapon Sethakul 2544: 15) Dehong, Yunnan, China. The groups- naming system was also extended to The legends of Black Tai and White Tai include Tai-Tai (ไทใต) and Tai-Nua (ไทเหนือ) indicate the original settlements of the Tai at (southern Tai and northern Tai) in three sites: the Nam-U and Poo Fang (น้ําอูปู Myanmar and Yunnan, China, where Tai- ฝาง) basin, believed to be the original Thaen Tai and Tai-Nua referred to the Tai living city, now in China; the Hua-Tae Nam-Na south and north of the Kong or Salaween (หัวแตน้ํานา) of Muang Boh Tae, now in China; River. Chiengmai province was known as the Hua-Tow Nam-Dang (หัวตาวน้ําแดง) of Nakorn Pingka (นครพิงค) by virtue of being situated along the Ping River. 28 Downloaded from Brill.com09/24/2021 02:07:02AM via free access Water Lore: Thai - Tai Folk Beliefs and Literature From the perspective of the Tai people, system and the cultivation of rice. (Renu water and land appear to be equally Vichasilp 1996: 45) important. Tai-Lue has sayings which underline the significance of water and Living in close approximity to water-ways, land for life forms, especially for plants. the Thai-Tai peoples not only used water For example, the saying, “Land causes for planting, cultivating, drinking and things to happen and water fosters them,” cleaning, but also for waterway means the land is where fertilization of transportation. It was hardly surprising that plants takes place and water takes on the the dispute over the right of access to water task of nurturing them. Traditionally, Tai- did occur from time to time, hence the Lue in the past, despite referring to their system of arbitration and laws on water – leader as chow paen din (Lord of the related matters. “Mangrai Sastra” (มังราย Land), held both land and water to be the ศาสตร) or the Code of King Mangrai of Lanna sole property of their king. Hence, the Kingdom contained many clauses and saying “nam chow din chow” (น้ําเจา ดินเจา) articles related to regulation of water for meaning the water and the land of the Lord, livelihood. The excerpts from the version of and “chow nam chow phaen din” (เจาน้ํา เจา Soa-hai (เสาไห) district, Saraburi B.E. 2432, แผนดิน) meaning the Lord ruling over water transcribed by Professor Dr. Prasert na and land. Should there be a dispute over the Nakara, provide several articles in laws right to the throne, the contest was referred related to the construction of dykes, the theft to as “yaeng ching khet nam daen din” (แยง of water from neighbor’s paddy fields, ชิงเขตน้ําแดนดิน) meaning contentious strife for damage inflicted on neighbor’s dykes, or water and land. theft of aquatic animals. The political administration of various Tai Water resource management was part and groups was closely connected to the parcel of rice cultivation, and aqua-culture administration of paddy fields. The was almost a natural occurrence to the Thai- necessity of irrigate water for rice Tai peoples who were confirmed fish eaters. cultivation led to a system of distributing The main meal of the Thai-Tai people, at water and a system of cooperative gang least in former times, was rice and fish. The labor, “long khaek,” for digging and first inscription of Sukhothai kingdom dredging dykes and also damming irrigation described, “In water, there is fish, in paddy water. Each community had a specialist fields there is rice.” presenting the image of known as kae mueng kae faii (แกเหมืองแกฝาย) a plentiful city. Other Tai ethnic groups also in charge of irrigation and related matters. had a fair share of proverbs and sayings Thus, members of the ruling class were containing the two words - rice and fish. inextricably entrusted with overseeing the distribution of water. In all likelihood the In the Thai-Tai people’s world of water, the system of water management had a very watercourse was not only exploited for early, long history.
Load more

Recommended publications
  • Sukhothai Phitsanulok Phetchabun Sukhothai Historical Park CONTENTS
    UttaraditSukhothai Phitsanulok Phetchabun Sukhothai Historical Park CONTENTS SUKHOTHAI 8 City Attractions 9 Special Events 21 Local Products 22 How to Get There 22 UTTARADIT 24 City Attractions 25 Out-Of-City Attractions 25 Special Events 29 Local Products 29 How to Get There 29 PHITSANULOK 30 City Attractions 31 Out-Of-City Attractions 33 Special Events 36 Local Products 36 How to Get There 36 PHETCHABUN 38 City Attractions 39 Out-Of-City Attractions 39 Special Events 41 Local Products 43 How to Get There 43 Sukhothai Sukhothai Uttaradit Phitsanulok Phetchabun Phra Achana, , Wat Si Chum SUKHOTHAI Sukhothai is located on the lower edge of the northern region, with the provincial capital situated some 450 kms. north of Bangkok and some 350 kms. south of Chiang Mai. The province covers an area of 6,596 sq. kms. and is above all noted as the centre of the legendary Kingdom of Sukhothai, with major historical remains at Sukhothai and Si Satchanalai. Its main natural attraction is Ramkhamhaeng National Park, which is also known as ‘Khao Luang’. The provincial capital, sometimes called New Sukhothai, is a small town lying on the Yom River whose main business is serving tourists who visit the Sangkhalok Museum nearby Sukhothai Historical Park. CITY ATTRACTIONS Ramkhamhaeng National Park (Khao Luang) Phra Mae Ya Shrine Covering the area of Amphoe Ban Dan Lan Situated in front of the City Hall, the Shrine Hoi, Amphoe Khiri Mat, and Amphoe Mueang houses the Phra Mae Ya figure, in ancient of Sukhothai Province, this park is a natural queen’s dress, said to have been made by King park with historical significance.
    [Show full text]
  • The King's Nation: a Study of the Emergence and Development of Nation and Nationalism in Thailand
    THE KING’S NATION: A STUDY OF THE EMERGENCE AND DEVELOPMENT OF NATION AND NATIONALISM IN THAILAND Andreas Sturm Presented for the Degree of Doctor of Philosophy of the University of London (London School of Economics and Political Science) 2006 UMI Number: U215429 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. Dissertation Publishing UMI U215429 Published by ProQuest LLC 2014. Copyright in the Dissertation held by the Author. Microform Edition © ProQuest LLC. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 I Declaration I hereby declare that the thesis, submitted in partial fulfillment o f the requirements for the degree of Doctor of Philosophy and entitled ‘The King’s Nation: A Study of the Emergence and Development of Nation and Nationalism in Thailand’, represents my own work and has not been previously submitted to this or any other institution for any degree, diploma or other qualification. Andreas Sturm 2 VV Abstract This thesis presents an overview over the history of the concepts ofnation and nationalism in Thailand. Based on the ethno-symbolist approach to the study of nationalism, this thesis proposes to see the Thai nation as a result of a long process, reflecting the three-phases-model (ethnie , pre-modem and modem nation) for the potential development of a nation as outlined by Anthony Smith.
    [Show full text]
  • Thailand, July 2005
    Description of document: US Department of State Self Study Guide for Thailand, July 2005 Requested date: 11-March-2007 Released date: 25-Mar-2010 Posted date: 19-April-2010 Source of document: Freedom of Information Act Office of Information Programs and Services A/GIS/IPS/RL U. S. Department of State Washington, D. C. 20522-8100 Fax: 202-261-8579 Note: This is one of a series of self-study guides for a country or area, prepared for the use of USAID staff assigned to temporary duty in those countries. The guides are designed to allow individuals to familiarize themselves with the country or area in which they will be posted. The governmentattic.org web site (“the site”) is noncommercial and free to the public. The site and materials made available on the site, such as this file, are for reference only. The governmentattic.org web site and its principals have made every effort to make this information as complete and as accurate as possible, however, there may be mistakes and omissions, both typographical and in content. The governmentattic.org web site and its principals shall have neither liability nor responsibility to any person or entity with respect to any loss or damage caused, or alleged to have been caused, directly or indirectly, by the information provided on the governmentattic.org web site or in this file. The public records published on the site were obtained from government agencies using proper legal channels. Each document is identified as to the source. Any concerns about the contents of the site should be directed to the agency originating the document in question.
    [Show full text]
  • Ayutthaya Wat Phra Si Sanphet Saraburi • Ang Thong • Suphan Buri Pathum Thani • Nonthaburi Contents Ayutthaya 8 Pathum Thani 44
    Ayutthaya Wat Phra Si Sanphet Saraburi • Ang Thong • Suphan Buri Pathum Thani • Nonthaburi Contents Ayutthaya 8 Pathum Thani 44 Saraburi 24 Nonthaburi 50 Ang Thong 32 Suphan Buri 38 8 Wat Mahathat Ayutthaya The ancient city of Ayutthaya, formally designated Phra Nakhon Si Ayutthaya was the Thai capital for 417 years, and is one of Thailand’s major tourist attractions. 8 9 Ayutthaya province is relatively small at 2,557 sq. km. and is easily accessible due to good road, rail and river connections and its proximity to Bangkok. Straddling the Chao Phraya River, the nation’s principal waterway, the province is extremely important, as it was the Siamese capital for four centuries. The city of Ayutthaya is 76 km. north of Bangkok and boasts numerous magnificent ruins from its days as the capital. Just to the south, in perfect condition, stands the royal palace of Bang Pa-in set in splendid gardens. The province is also noted for H.M. the Queen’s Bang Sai Arts and Crafts Centre. The ancient city of Ayutthaya, formally designated Phra Nakhon Si Ayutthaya was the Thai capital for 417 years, and is one of Thailand’s major tourist attractions. Many ancient ruins and art works can be seen in a city that was founded in 1350 by King U-Thong when the Thais were forced southwards by northern neighbours. During the period when Ayutthaya was capital, 33 kings and several dynasties ruled the kingdom, until the glittering city was sacked by the Burmese in 1767, ruined and abandoned. The extensive ruins and the historical records demonstrate that Ayutthaya was one of Southeast Asia’s most prosperous cities.
    [Show full text]
  • The Significance of Salahoen and Kaikaeo in Lilit Phra Lo1
    THE SIGNIFICANCE OF ordinary wild rooster whose significance SALAHOEN AND KAIKAEO lies in its roles in King Lo’s life and 1 destiny. As this paper reveals, King Lo IN LILIT PHRA LO wants to have the “kaikaeo” to relieve his anxiety and despair after receiving a bad 2 Cholada Ruengruglikit prediction from the guardian of the Kalong River. The belief that a fowl may be used to take away one’s misfortune and Abstract to foretell human fate exists in Thai and other Tai societies. Having unveiled the This paper examines the underlying significance of the flying betel nut and the meanings of salahoen, flying betel nut, and beautiful wild rooster in “the Tale of King kaikaeo, the beautiful wild rooster, in Lo” from a cultural/anthropological “Lilit Phra Lo” or “The Tale of King Lo”. perspective, this study then demonstrates “Salahoen” and “kaikaeo” are usually that King Lo is fully aware of his actions– considered magical items sent by Pu Chao a factor that enables him to be a great Saming Phrai, the Green Mountain tragic hero. Guardian, to aid Princess Phuean and Princess Phaeng in fulfilling their desire Introduction of acquiring King Lo’s love. By using an anthropological approach, this study Different interpretations lead to different suggests that the “salahoen” might be an understandings while studying the same ordinary betel nut. It is a symbol of the object. This paper attempts to present a princesses’ love for King Lo, their new and different interpretation of the invitation and gestures of warm welcome. salahoen, the flying betel nut, and of the As soon as King Lo receives these kaikaeo, the surpassing wild rooster, in messages from the two princesses, whom Lilit Phra Lo ‘The Tale of King Lo’ by he also desires romantically, he decides employing a cultural/anthoropological without any hesitation to leave his city to perspective in order to bring readers to a pursue his love.
    [Show full text]
  • Collective Consciousness of Ethnic Groups in the Upper Central Region of Thailand
    Collective Consciousness of Ethnic Groups in the Upper Central Region of Thailand Chawitra Tantimala, Chandrakasem Rajabhat University, Thailand The Asian Conference on Psychology & the Behavioral Sciences 2019 Official Conference Proceedings Abstract This research aimed to study the memories of the past and the process of constructing collective consciousness of ethnicity in the upper central region of Thailand. The scope of the study has been included ethnic groups in 3 provinces: Lopburi, Chai-nat, and Singburi and 7 groups: Yuan, Mon, Phuan, Lao Vieng, Lao Khrang, Lao Ngaew, and Thai Beung. Qualitative methodology and ethnography approach were deployed on this study. Participant and non-participant observation and semi-structured interview for 7 leaders of each ethnic group were used to collect the data. According to the study, it has been found that these ethnic groups emigrated to Siam or Thailand currently in the late Ayutthaya period to the early Rattanakosin period. They aggregated and started to settle down along the major rivers in the upper central region of Thailand. They brought the traditional beliefs, values, and living style from the motherland; shared a sense of unified ethnicity in common, whereas they did not express to the other society, because once there was Thai-valued movement by the government. However, they continued to convey the wisdom of their ancestors to the younger generations through the stories from memory, way of life, rituals, plays and also the identity of each ethnic group’s fabric. While some groups blend well with the local Thai culture and became a contemporary cultural identity that has been remodeled from the profoundly varied nations.
    [Show full text]
  • Visual Art of Thailand in Global Contexts
    Agustinus Dwi Nugroho.KurniawanDellaThanom The Rata.Artist: AdiChapakdee. Sound Silent Saputro. and Technique Celebration Art Djohan.Conference of in Engagement Film Editorialof ReportDeath Form Art of Engagement: Visual Art of Thailand in Global Contexts Thanom Chapakdee Srinakharinwirot University Thailand ABSTRACT This paper on the topic of Art of Engagement: Visual Art of Thailand in Global Contexts, attempts to explore that “global contexts” is transformed because of the impacts rapid change in economics, politics, society and culture. Globalization based on the notion of Global art and transform Thai art scene into the state of international art movement such as Installation art, Performance art, Community art, i.e. these movement becomes the mainstream of art since 1980s. This kind of movement which artist has created the art objects, space, time and sphere as a model of sociability which audiences can participate with people in community as relational art practice. The relational art becomes the space of exchange and participants can share experienced of taste, aesthetic, criticism which it’s related to art objects and sphere of community. This paper will explains that relational art is in the process of art of engagement. That is why art has become the community engagement which art objects and practical based are of the relational art and relational aesthetics. Keywords: community art, relational art INTRODUCTION It seems that nowadays the word ‘culture’ is excessively used in a very superficial way. People use it just to appear fashionable and to follow the trend that calls for culture at all levels. Indeed, the meaning and context of culture are very important to people living in a society.
    [Show full text]
  • The Influence of Buddhism in Historical Thai Art Lertsiri Bovornkitti*
    «“√ “√√“™∫—≥±‘µ¬ ∂“π ªï∑’Ë Û ©∫—∫∑’Ë Ú ‡¡.¬.-¡‘.¬. ÚıÙ¯ The Influence of Buddhism in Historical Thai Art Lertsiri Bovornkitti* Abstract There is a historical relationship between Buddhism and indigenous Thai art; Buddhism has had an immense influence on Thai art and culture. The emergence of Thai art reflects the integration of Buddhist components into cultural, political and societal Thai systems, and mostly in the way that Buddhism has been represented from generation to generation and in the way people have shown devotion; Buddhist components such as Buddha images, Buddhist monks, and Buddhist activities (e.g., festivals and ceremonies) have been acknowledged as significant components of Thai culture. The influence of Buddhism on Thai art and culture has been systematic and direct from the beginning of the Sukhothai Kingdom at the beginning of the thirteenth century. Subsequently, the indigenous art forms and styles engaged in the representation of Buddhism were integrated into the Thai cultural mainstream during the early Rattanakosin era, creating aesthetic art forms, which have been classified into “classical Thai art”, such as mural painting, sculpture and Chang-sip-moo, and “folk art”. Such influence of Buddhism on historical Thai art is relevant in the context of scrutinizing the relationship between Buddhism and Thai art. This communication is aimed at pointing out the long-standing role of Buddhism in the development of Thai art in the past, especially the integration of the Buddhist context, which has led to the creation and the birth of indigenous Thai arts with the styles of “classical Thai art” and “folk art”, both of which are genuinely Thai.
    [Show full text]
  • Deciphering the Transactions of the Literate World
    WORKING PAPER: IV OF SCRIPT AND LANGUAGES: DECIPHERING THE TRANSACTIONS OF THE LITERATE WORLD Himanshu Prabha Ray Susan Mishra 41 WORKING PAPER: IV Of Script and Languages: Deciphering the Transactions of the Literate World Himanshu Prabha Ray and Susan Mishra 1. Introduction organizing festivals at a time when construction or The deep involvement of temples and other religious expansion or renovation of a stupa was proposed institutions with a range of activities including and similarly at the time when it was completed. economic transactions was discussed in Working It is accepted that texts relating to the Buddha’s Paper III. There are references in inscriptions to biography were recited on these occasions as well the presence of pathsala or school attached to as performed. Thus, the setting up of a stupa was an temples, as also medical centres and arrangements occasion when the king, the lay devotee, the stone- for distribution of medicinal herbs. Inscriptions carver and the monks and nuns came together in from the Buddhist site of Kanheri near Mumbai celebration of the life of the Buddha. In this paper, and a temple in Gujarat suggest that this practice these traditions of learning are explored through had its beginnings around the middle of the first three sets of World Heritage sites. These include the millennium CE. A sixth century inscription from Nalanda monastic complex in India; Borobudur and Buddhist caves at Kanheri near Mumbai refers to a Srivijaya in Indonesia; and Ayutthaya and Wat Si donation by vaidya or physician. Three copper plates Chum in Sukhothai, Thailand. We start the discussion from central Gujarat dated in the reign of the Huna with the expansion of Buddhism across Asia and Toramana (5th – 6th centuries CE) record gifts made the special interest that it developed in writing and to the temple of Jayaswami or Narayana belonging manuscript cultures.
    [Show full text]
  • Women I Warriors: Dual Images in Modern Thai Literature
    WOMEN I WARRIORS: DUAL IMAGES IN MODERN THAI LITERATURE Suvanna Kriengkraipetch1 myth and so on, which had great influence Abstract in Thai society before Westernization. This paper aims at studying the image of The study focuses on four novels: Chanhom women in modern Thai literature, with by Wasit Detkunchon, A Woman Named emphasis on analyses of the image of Bunrot by Botan, Khu Kam by Thamayanti, woman and the image of warrior. The main and Nuea Nang by Krisna Asoksin, and concept is that the two images, which seem two short stories: The Fifth Train Trip by contradictory, have usually appeared Atsiri Thammachot and A Pot Stained together in Thai literature in the past as Beyond Scraping by Anchan. well as today. One image is oftentimes obvious while the other is underlying. Introduction Women in Thai literature is, thus, present dual images, while the image of the ideal Rocking the cradle, and wielding women emphasizes womanhood which is the sword, aren 't they efficient? inferior in status to manhood in all respects. Without bragging, Thai women shouldn 't be underestimated. This study makes use of the didactic, religious literature of the past as an This line, one of the most popular sayings introduction to the image of the ideal about Thai women, is from a poem written woman in Thai society. It will then move in praise of a brave deed of a heroine in to historical documents to explore the the early Bangkok period.2 It is as it were image of historical heroines. The main the 'blue print' of the expected role of focus of this paper will be the analyses of women.
    [Show full text]
  • Erotic Scenes): the Erotic Performances in Thai Classical Dance1
    Bot Āścarya (Erotic scenes): The Erotic Performances in Thai Classical Dance1 Naraphong Charassri and Narong Cumanee Faculty of Fine and Applied Arts Chulalongkorn University, Bangkok, Thailand Corresponding author: [email protected], [email protected] Abstract “Bot Āścarya (Erotic scene)” is a part of performance in Thai classical dance which is reflected through royal and local traditions. This love scene is a part of literature, poems, and fairy tales that depicts sexual activity (sexual intercourse) of two or more dancers. Such dancers express feeling of love or lust amongst them. An erotic scene is a special part that creates pleasure in Thai classical dance. This is also called “Khao Phra –Khao Nang” (Phra is male and Nang is female) in traditional Thai classical dance. An erotic scene is not limited to any particular type of drama; it can be included in Thai classical dance wherever appropriate, depending on the main plot. Mostly, an erotic scene is common in Lakhon Nok, which features all male dancers. The gestures of such performances are likely to be more realistic, playful, and provocative than those of Khon (mask dance) or Lakhon Nai. Movements in erotic scenes are known as “Khao Kiew” or “Kiewparasee” (flirting) which are applied through simple gestures such as cheek touching, chin raising, shoulder embracing, hand and foot touching. These movements are adapted to be more charming and smooth in Thai classical dance. Music for this scene is Pleng Na Patt, so-called “Lom” and “Tranon”. This is the main music used for erotic scenes, in which Lom implies foreplay actions between dancers prior to sexual activity, while Tranon implies the moment after intercourse.
    [Show full text]
  • 3 History of Thailand in Brief in Order to Understand the Culture of a State, It Is Necessary to Trace Back Different Eras of the History of That State
    3 History of Thailand in Brief In order to understand the culture of a state, it is necessary to trace back different eras of the history of that state. The history of Thailand begins 5,000 years ago; the ancestors of today’s Thai people lived in southern China areas. Through various migration streams they worked their way south to Thailand, Burma and Laos. They entered the Southeast Asian peninsular, today’s Thailand at Chiang Saen, on the southern banks of Mekong River. It was the migrants from southern China who formed the first city states in the northern regions of present day Thailand.32 3.1 The Origin of Thai People and Historical Development According to Noppawan Sirivejkul33 the Thai historical development may be divided into 9 eras which can be briefly summarized as follows: Table 15: Division of Thai Historical Eras Era or Kingdom Century A.D. Important Development 1. Funan Kingdom 1st – 6th 43 B.C.- 557 A.D. Mekong Basin Settlement 2. Dvaravati Kingdom 6th – 11th 557 - 1057 Influence of Indian Culture 3. Lawo (Lopburi) 10th – 12th 957 - 1157 Era of Disputes 4. Haripunchai (Lamphun) 7th - 13th 657 - 1292 Religious Development Era 5. Lanna Kingdom 13th – 16th 1296 - 1355 Kingdom Establishment Age 1355 – 1525 Golden Age of Lanna 1525 - 1558 Lanna Age of Decline 6. Sukhothai Kingdom 12th - 15th 1157 - 1438 Pottery, Celadon Age 7. Ayutthaya Kingdom 14th – 18th 1350 - 1767 417 years of Prosperity 8. Thonburi 18th 1767 - 1782 15 years of Reconstruction 9. Rattanakosin (Bangkok) 18th - Present 1782 - 1851 Chakri Dynasty Era 1851 – 1932 Political Reform 1932 - Present Democratic Ruling Source: Noppawan Sirivejkul.
    [Show full text]