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Women As Hungry Ghost Figures and Kitchen God in Selected Amy Tan's
International Journal of Business and Social Science Vol. 2 No. 15; August 2011 FOOD, FAMILY AND DESIRE:-WOMEN AS HUNGRY GHOST FIGURES AND KITCHEN GOD IN SELECTED AMY TAN’S NOVELS BELINDA MARIE BALRAJ Pusat PengajianUmum Dan Bahasa Universiti Pertahanan Nasional Malaysia Kem Sungai Besi, 57000 Kuala Lumpur Malaysia E-mail: [email protected] ABSTRACT This study focuses Amy Tan’s The Joy Luck Club, and The Kitchen God’s Wife where communication within family members is accompanied by and sometimes enacted through food imagery. This study focuses specifically on hunger through imagery indicative of the Buddhist mythological figure known as the Hungry Ghost. However this study does not comply with the Zen Buddhism typical happy ending that promises ‘balance’ and ‘enlightenment’ but instead their stories coincide with Lacanian insights and describes the Chinese American experience as being more pessimistic, complex and less resolved. As the families in the novels eat and feed each other, they try to strive for balance but never quite reach their destination and are left unsatisfied. This study will then look at how women are depicted as Hungry Ghost through food imagery and dialogue in the selected novels. Keywords: women, representation, hungry ghost 1.0 INTRODUCTION 1.1THE THEORY OF LACAN One of the most glaring images found in Chinese literature is the representation of food and the role of the Hungry Ghost. According to Comiskey (1995), although the art of storytelling is a universal activity, much of its forms and contents depend on its cultural and historical contexts. Jacques Lacan insights can be applied in this study to further understand the depiction of food in the selected stories. -
Umithesis Lye Feedingghosts.Pdf
UMI Number: 3351397 INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. ______________________________________________________________ UMI Microform 3351397 Copyright 2009 by ProQuest LLC All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. _______________________________________________________________ ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, MI 48106-1346 TABLE OF CONTENTS ABSTRACT iv ACKNOWLEDGEMENTS vi INTRODUCTION The Yuqie yankou – Present and Past, Imagined and Performed 1 The Performed Yuqie yankou Rite 4 The Historical and Contemporary Contexts of the Yuqie yankou 7 The Yuqie yankou at Puti Cloister, Malaysia 11 Controlling the Present, Negotiating the Future 16 Textual and Ethnographical Research 19 Layout of Dissertation and Chapter Synopses 26 CHAPTER ONE Theory and Practice, Impressions and Realities 37 Literature Review: Contemporary Scholarly Treatments of the Yuqie yankou Rite 39 Western Impressions, Asian Realities 61 CHAPTER TWO Material Yuqie yankou – Its Cast, Vocals, Instrumentation -
Modalities of Doing Religion and Ritual Polytropy: Evaluating the Religious
This article was downloaded by: [University of Cambridge] On: 12 February 2012, At: 13:02 Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: Mortimer House, 37-41 Mortimer Street, London W1T 3JH, UK Religion Publication details, including instructions for authors and subscription information: http://www.tandfonline.com/loi/rrel20 Modalities of doing religion and ritual polytropy: evaluating the religious market model from the perspective of Chinese religious history Adam Yuet Chau a a Department of East Asian Studies, Faculty of Asian and Middle Eastern Studies, University of Cambridge, Sidgwick Avenue, Cambridge, CB3 9DA, United Kingdom Available online: 22 Dec 2011 To cite this article: Adam Yuet Chau (2011): Modalities of doing religion and ritual polytropy: evaluating the religious market model from the perspective of Chinese religious history, Religion, 41:4, 547-568 To link to this article: http://dx.doi.org/10.1080/0048721X.2011.624691 PLEASE SCROLL DOWN FOR ARTICLE Full terms and conditions of use: http://www.tandfonline.com/page/terms-and- conditions This article may be used for research, teaching, and private study purposes. Any substantial or systematic reproduction, redistribution, reselling, loan, sub-licensing, systematic supply, or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The accuracy of any instructions, formulae, and drug doses should be independently verified with primary sources. The publisher shall not be liable for any loss, actions, claims, proceedings, demand, or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material. -
Commentary on Je Tsong-Kha-Pa's Lam Rim Chen Mo by Venerable
Commentary on Je Tsong-kha-pa’s Lam Rim Chen Mo By Venerable Jih-Chang English Commentary Book 4, ver 3.0 Chapter 5 The Meditation Session & Chapter 6 Refuting Misconceptions about Meditation Printed by BW Monastery, Singapore For use by students of the monastery only Purpose: This book (version 3) contains the translation of Master Jih-Chang’s commentary of the Lamrim Chapter 5 “The Meditation Session” and Chapter 6 “Refuting Misconceptions about Meditation”. It is for use by BW Monastery students only. It serves to facilitate students' understanding of the Lamrim as explained by Master Jih-Chang. Student Feedback: The translation of Master's commentary in this book is still a draft and will be improved. All students are welcome to provide your feedback to improve the translation. Kindly submit your feedback via the feedback form that is available in the BW Monastery web page, where this book can be downloaded from. References: Before each paragraph of the translated commentary, the following references are indicated to help students in learning the commentary: - Page number of the English Lamrim Book. An example of this is “Lamrim text book Vol 1, P93” - Track number of Master Jih-Chang’s audio recording. An example is “22B, 10.24” - Page and line number of the Chinese commentary book. An example of this is “Original Commentary Script Vol 3, P202, L12”. Translator’s Notes: Parts with red text are notes inserted by the Translation Team. Contents Chapter 5: The Meditation Session 3 ~ 188 Chapter 6: Refuting Misconceptions about 189 ~ 314 Meditation CHAPTER 5: THE MEDITATION SESSION 4 Lamrim Vol 1 Chapter 5 Chapter 5 Outline 2. -
2018 Study Guide
2018 Study Guide Ghost Month Snow in Midsummer by Frances Ya-Chu Cowhig Based on the classical Chinese drama The Injustice to Dou Yi That Moved Heaven and Earth by Guan Hanqing Hungry Ghost Ghost Month falls generally in the seventh lunar month (late summer), with the Ghost Festival (Zhongyuan Festival) usually occurring on the 15th day of the month. Don’ts of Ghost Month: • Do not stay out late at night • Do not travel by land, air, or sea • Do not step on or kick an offering made for the ancestors or ghosts by a road Guan Hanqing (ca.1245-ca. 1322) Frances Ya-Chu Cowhig • Do not move into a new house or get Guan Hanqing Frances Ya-Chu Cowhig new furniture • Do not curse or swear • He wrote the zaju (a form of • She was born in Philadelphia, • Do not place your child on the Chinese drama or opera) Pennsylvania, and raised in offering altar play Gan Tian Dong Di Dou Northern Virginia, Okinawa, • Do not whistle or sing at night E Yuan, translated to The Taipei, and Beijing. • Do not swim Injustice to Dou Yi That • Do not get married Moved Heaven and Earth, • She received an MFA in Writing or sometimes published as from the James A. Michener Common Traditions in Chinese Funerals Snow in Midsummer. Center for Writers at UT Austin, • Burn paper versions of items such as a BA in Sociology from Brown cars, electronic devices such as iPads, • Guan Hanqing was born in University, and a certificate in money, or food for the dead to receive the thirteenth century, Ensemble-Based Physical Theatre in the afterlife. -
From-Hungry-Ghost-To-Being-Human-(Taking-Sajja-Beyond-Thamkrabok)
FROM HUNGRY GHOST TO BEING HUMAN: THE JOURNEY OF THE HERO Taking Sajja Beyond Wat Thamkrabok There is life without alcohol and other drugs - a life free from shame, free from blame and free from guilt – a life free from craving, free from aversion and free from confusion. Everyday Nibbana - every day. 2 Introduction The Realm of the Hungry Ghosts – the condition of unsatisfiable craving as experienced by alcoholics and drug addicts - is not a physical place but a mind-state; a state of being in the world. In fact, all of the ‘Realms of Becoming’ (often depicted as the Buddhist Wheel of Life) including the Heaven and Hell Realms and the Realm of Being Human are also mind- states; states of being in the world that we move through from moment to moment, often unconsciously, throughout each and every day. In Buddhism, all situations are temporary, transient and impermanent; even Heaven and Hell mind-states. Therefore, it is possible through our own conscious thoughts, words and actions to move away from the destructive suffering of addiction and compulsions – the living hell of the Hungry Ghost – to live in harmony and balance with the 10,000 sorrows and 10,000 joys of everyday life; embracing the ordinary and the mundane of just being human. The Realm of Being Human is where we cultivate self-discipline, make wise choices and take skilful actions. The Realm of Being Human is the world of opportunity, the world of possibilities, and the world of things as they really are. There are many paths leading away from the Realm of the Hungry Ghosts – the world of addictions and compulsions – to the Realm of Being Human and this little booklet tries to describe just one such path; the path of Sajja1 [pronounced : ‘Sat-cha’]. -
Title: Understanding Material Offerings in Hong Kong Folk Religion Author: Kagan Pittman Source: Prandium - the Journal of Historical Studies, Vol
Title: Understanding Material Offerings in Hong Kong Folk Religion Author: Kagan Pittman Source: Prandium - The Journal of Historical Studies, Vol. 8, No. 1 (Fall, 2019). Published by: The Department of Historical Studies, University of Toronto Mississauga Stable URL: http://jps.library.utoronto.ca/index.php/prandium/article/view/16211/ 1 The following paper was written for the University of Toronto Mississauga’s RLG415: Advanced Topics in the Study of Religion.1 In this course we explored the topics of religion and death in Hong Kong. The trip to Hong Kong occurred during the 2019 Winter semester’s Reading Week. The final project could take any form the student wished, in consultation with the instructor, Ken Derry. The project was intended to explore a question posed by the student regarding religion and death in Hong Kong and answered using a combination of material from assigned readings in the class, our own experiences during the trip, and additional independent research. As someone with a history in professional writing, I chose for my final assignment to be in essay form. I selected material offerings as my subject given my history of interest with material religion, as in the expression of religion and religious ideas through physical mediums like art, and sacrificial as well as other sacred objects. --- Material offerings are an integral part to religious expression in Hong Kong’s Buddhist, Confucian and Taoist faith groups in varying degrees. Hong Kong’s folk religious practice, referred to as San Jiao (“Unity of the Three Teachings”) by Kwong Chunwah, Assistant Professor of Practical Theology at the Hong Kong Baptist Theological Seminary, combines key elements of these three faiths and so greatly influences the significance and use of material offerings, and explains much of what I have seen in Hong Kong over the course of a nine-day trip. -
Beyond the Vampire: Revamping Thai Monsters for the Urban Age
eTropic 16.1 (2017): ‘Tropical Liminal: Urban Vampires & Other Bloodsucking Monstrosities’ Special Issue | 31 Beyond the Vampire: Revamping Thai Monsters for the Urban Age Katarzyna Ancuta King Mongkut's Institute of Technology Ladkrabang, Thailand Abstract This article revisits two of the most iconic Thai monstrosities, phi pop and phi krasue, whose changing representation owes equally as much to local folklore, as to their ongoing reinterpretations in popular culture texts, particularly in film and television. The paper discusses two such considerations, Paul Spurrier’s P (2005) and Yuthlert Sippapak’s Krasue Valentine (2006), films that reject the long-standing notion that animistic creatures belong in the countryside and portray phi pop and phi krasue’s adaptation to city life. Though commonplace, animistic beliefs and practices have been deemed incompatible with the dominant discourses of modernization and urbanization that characterise twenty-first century Thailand. Creatures like phi pop and phi krasue have been branded as uncivilised superstition and ridiculed through their unflattering portrayals in oddball comedies. This article argues that by inviting these monsters to relocate to contemporary Bangkok, Spurrier and Sippapak redefine their attributes for the modern urban setting and create hybrids by blending local beliefs and cinematic conventions. The creatures’ predatory character is additionally augmented by the portrayal of the city as itself vampiric. The article therefore reads these predatory spirits in parallel with the metaphor of the female vampire – a sexually aggressive voracious creature that threatens male patriarchal order and redefines motherhood. Keywords: phi pop, phi krasue, monsters, evil spirits, Thai horror film, the monstrous feminine f we define the vampire as an undead revenant sustained by consuming (preferably I human) blood, then it is safe to say there are no vampires in Thailand. -
Download Chapter (PDF)
7. The Transnational Uncanny Child Abstract Chapter Seven considers the Hollywood J-horror remakes and Spanish- American coproductions that emerged in the early 21st century as a response to the globally successful boom of uncanny child films. The chapter considers how this assemblage of films is self-consciously trans- national, as the uncanny child becomes disconcertingly ungrounded from specific visions of national identity. In these films, the uncanny children stage direct confrontations with the child’s shifting role in postmodern culture. Through their cultural hybridity, the uncanny children in transnational horror navigate tensions underlying not only shifting understandings of childhood but changing global cinema cultures in the early 2000s. Keywords: Transnational cinema, Childhood, Globalization, Deterrito- rialization, Cultural hybridity Through their deployment of uncanny children who expose and trouble the child’s overdetermined, sometimes paradoxical temporal function, all the films discussed in this book so far communicate with one another in profound ways. Previous chapters have outlined how the uncanny child emerges from culturally specific contexts as an embodiment and agent of trauma at the turn of the 21st century, aestheticizing a breach in linear narratives of personal and national identity. The uncanny child is thus a product of this unsettled moment of transition in which entrenched histori- cal narratives seemed to waver, harnessing this liminality to problematize the child’s imbrication in progressive temporal modes with specific cultural functions. Though these films emerge from and speak to culturally specific contexts, they exchange themes and aesthetics in a manner that helps them to envision new ways for the child to erupt through its symbolic bounds at the millennial turn, as traditional understandings of childhood’s symbolic function started to come undone. -
From Preta to Hungry Ghost
Revisioning Buddhism © Piya Tan, 2015 From preta to hungry ghost1 Many of the early Buddhist teachings on death and afterdeath are better understood when we examine them against the prevailing belief-system of the brahmins in the Buddha’s time. Teach- ings such as those on the pretas (Pali peta) and the conduct of the living to the dead, which directly concern the laity, are Buddhist adaptations of brahminical beliefs and practices. The earliest Indian brahminical texts, the Vedas and Brāhmaṇas, rarely speculate on the fate of the dead, focusing almost exclusively on maintaining favourable living conditions in this world. Hence, there is little teaching here on the nature of the afterlife or the obligations of the living to the dead. It is only after the Buddha’s time, we see ancient funeral rituals that are still prac- tised in Indian society to this day. Up to the Buddha’s time, the prevalent brahminical conception of death centred around a class of beings known as pitara (pl), “the fathers, ancestors” (sg pitṛ). According to the Vedas, the newly dead has to take one of two paths, one leading to the realm of the gods (deva), the other to the Fathers. The latter is the prevalent one, that is, the path of the Fathers (pitṛ,yāna) to the world of the Fathers (pitṛ,loka; P petti,visaya). According to brahminical mythology, when the newly dead arrived in the world of the Fathers, king Yama or sometimes Agni (the fire god) gave him a new body. He was bathed in radiant light and given divine food. -
Ebook Download Burial of Ghosts Pdf Free Download
BURIAL OF GHOSTS PDF, EPUB, EBOOK Ann Cleeves | 352 pages | 12 Sep 2013 | Pan MacMillan | 9781447241300 | English | London, United Kingdom Burial of Ghosts PDF Book Not a collision of passion and death to me? Would you like to proceed to the App store to download the Waterstones App? Robert Galbraith. Cultures all around the world believe in spirits that survive death to live in another realm. To see what your friends thought of this book, please sign up. The Foundling. Reit, 83, a Creator of Casper the Friendly Ghost". Psychopomps , deities of the underworld , and resurrection deities are commonly called death deities in religious texts. The idea that the dead remain with us in spirit is an ancient one, appearing in countless stories, from the Bible to "Macbeth. South Africa. Brand new: Lowest price The lowest-priced, brand-new, unused, unopened, undamaged item in its original packaging where packaging is applicable. Everyone should read her Shetland Island series! Your review has been submitted successfully. November Learn how and when to remove this template message. In the days that follow, she is distracted by thoughts of her mysterious lover, hoping against hope that Philip might come and find her. This review has been hidden because it contains spoilers. Kadokawa Gakugei Shuppan. After a brief affair, Lizzie returns to England. About this product. Berkeley: University of California Press. If you have changed your email address then contact us and we will update your details. Most people who believe in ghosts do so because of some personal experience; they grew up in a home where the existence of friendly spirits was taken for granted, for example, or they had some unnerving experience on a ghost tour or local haunt. -
East Asian Gothic: a Definition
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Kingston University Research Repository ARTICLE DOI: 10.1057/s41599-017-0038-8 OPEN East Asian Gothic: a definition Colette Balmain1 ABSTRACT This paper offers a definition of East Asian Gothic cinema in which a shared cultural mythology, based upon cultural proximity and intra-regional homologies, provides a cinematic template of ghosts and ghouls together with a grotesque menagerie of shape- shifting animals, imagined as either deities or demons. East Asian Gothic is an umbrella term which encompasses the cinemas of PRC, Hong Kong, Taiwan, Japan and South Korea, 1234567890 acknowledging the difficult histories and conflicts between the nations, as well as film making practices and industries. This is in opposition to critical work which views East Asian gothic and horror films as extensions of Japanese horror, and therefore J-Horror as a meta-genre; for example David Kalat in J-Horror (2007) and Axelle Carolyn in It Lives Again! Horror Films in the New Millennium (2008), or focus almost solely on the relationship between contemporary Western and East Asian Horror cinema through an analysis of the remake. In order to demonstrate the transnational and regional flows that form East Asian gothic cinema, this paper focuses in on one of the oldest and most enduring gothic figures found in literature and mythology across East Asia, the nine-tailed fox: known as the huli jin in China, gumiho in Korea and kitsune in Japan. While much has been written about the vengeful ghost, little attention has been paid to that of the fox-spirit even though ‘she’ is ubiquitous in East Asian popular culture.