THE MYTHS OF CHAO PHO contexts? The analysis was based on PAK HUENG: THE symbols, symbolic meanings, concepts of sacred space and social space. DYNAMIC OF THE SACRED NARRATIVES AND THE 1. Introduction CONSTRUCTION OF SOCIAL SPACE IN THAI- The findings indicate that the myths of Chao Pho Pak Hueng were sacred narratives that LAO BORDER reflected their meaning through the 1 COMMUNITIES following symbols:

1) Person: Chao Pho Pak Hueng, the ruler of Payungporn Nonthavisarut2 3 Panjanakhorn, () was Chinese Pathom Hongsuwan (race: Haw). He played a significant role in bringing a sacred Buddha image into the Abstract community.

This article is responding to 2 questions: 1) 2) Object: Phra Siangthaai, () or the what roles do the myths of Chao Pho Pak Buddha of prophecy, a Buddha image which Hueng (Chao Ong Luang) (ก was considered a sacred object. Phra ), the sacred narratives found near Siangthaai was believed to be a son of Chao the Thai-Lao borderland in the Pak Hueng Pho Pak Hueng. community of , , and in the Pak Nam 3) Place: the estuary of Hueng River ( Hueng community of Ken Thao, Xayabouly ) and Wernkham () ; it was believed Province, , play in constructing a that the estuary was the place where the physical sacred space and a spiritual sacred cave of Chao Pho Pak Hueang’s treasures space through personal symbols, objects, that were under protection of his son were places and rituals, and culturally, what do located; Wernkham was the place where they communicate?; 2) what roles do the Phra Chao Ton Luang () was dynamic sacred narratives on Chao Pho Pak Hueng play in constructing a social space sunk. for the Thai-Lao borderland people in relation to the social and the political 4) Sacred rituals: Bai Si Su Khwan ( ) (the ritual of welcoming), Liang Pee

1 This paper is a part of the author’s PhD () (the ritual annual feast for spirits) dissertation entitled Myths of Royal Spirit: The and Suang Huer () (the ritual of boat Dynamic of Sacred Narratives on the Creation of Social Space in Thai-Lao Border racing) were like meeting places between Communities. Chao Pho Pak Hueng and his followers. 2 Assistant Professor, Department of Thai These symbols helped to construct the Language, Faculty of Humanities and Social sacred spaces both physically and spiritually Sciences, Loei Rajabhat University through the concepts of Buddhism and 3 Associate Professor, Department of Thai and primitivism. They represented a sense of the Oriental Languages, Faculty of Humanities and cultural root of Lao: Lan Chang, Luang Social Sciences, Mahasarakham University

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Phrabang. The concepts and the sense were Na Jaan, Ban Tha Dee Mee and Ban Khok reproduced through the narratives and Heet Ng-ew in the Pak Tom Subdistrict of Khong () (customs and traditions) for Chiang Khan District in Loei Province, the purpose of security in the community. Thailand. The Pak Hueng community on Moreover, it has been found that the myth of the left bank of the river consists of three Chao Pho Pak Hueng had some dynamics in villages: Ban Boung Kla, Ban Mai relation to the social context. The politics Wernkham and Ban Huay La which are all along the Thai-Lao border also played a role in Ken Thao District of Xayabouly in building a sense of history and ethnicity Province of Laos. which, in the early stage of settling the communities, concentrated the minds of the There are some myths concerning the people on the newly established space and estuary area of the Hueng River on the left tied them together. During the reign of King bank. According to a study by Rama V, there was a change of nationality to Saratassananan (1992: 37-43) on the Thai. Clues to the conflict and the argument myths and the history of Pak Hueng town, with the state authorities over the acceptance there was a deserted town called of the new nationality are also reflected in the Panjanakhorn () or Pengjaan town myths. However, the myths and the rituals () ruled by many rulers from concerning Chao Pho Pak Hueng were generation to generation; and there was a symbols representing the community identity. ruler who had a beautiful daughter named Such practices were passed from generation Khamkong (ก) One day, a weird to generation and tied the minds of people from both sides of the Hueng River together. phenomenon occurred when a huge As a result, the spiritual space and the social rainbow came and ate a lot of people in the space constructed a unity of the peoples town. The ruler and his people except for across the borders of Thailand and Laos. the daughter left the town. Her father put her in a big drum for safety. Panjanakhorn became a deserted town. Many days later, 2. Background of the Pak Nam a handsome young man called Thao Hueng Communities Khatanam (), who was originally

Hueng river is an important river in the from Krung Srisattanakhanahut (ก northeastern region of Thailand. Some ) (Vientiane) came to the town. He was parts of the river in the Na Haeo District, a brave young man. Before leaving for the , Tha Li District, and town he had killed a giantess who gave Chiang Khan District of Loei Province, in him a magic stick before she died. The Thailand and in the Bortaen District, Ken magic stick would bring death if its head Thao District in Xayabouly Province, were pointed; while the other end would Laos, are treated as the natural border bring life if it was pointed. Thao between Thailand and Laos. The river Khatanam found that there were no people originates from a mountain in the Na Haeo in the town so, he walked into the temple District of Loei Province in Thailand. It and beat the drum to see if anybody was joins the Mae Khong River in the Pak still there. To his surprise, he heard a Hueng community of Chiang Khan scream from the drum and when he District in Loei Province, Thailand. The opened it, he found a beautiful woman– Pak Hueng community on the right bank Khamkong - inside. He had saved her life. of the river consists of three villages: Ban

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When Thao Khatanam had killed the huge Anuphinard () (a ruler who was rainbow, before it had died, it had given the forefather of the Kruathongdee family) him a magic object. He used the magic to be the first Pak Hueng ruler and the stick to point to all the bones and the town was then renamed ‘Chiang Khan’. skeletons around the town to and bring Between B.E. 2417 and 2418 (1874-1875), them back to life and make them human the former Chiang Khan, which was on the again. When all the people who had left side of the Mae Khong River (in Laos), escaped from the town heard the good was invaded by the Haw ethnic group. A lot news, they came back to the town – of people from the former Chiang Khan Panjanakhorn. Later, Thao Khatanam moved to the new Chiang Khan (Pak Hueng married Khamkong and returned to rule town). However, it was not considered to be his own town: Vientiane. the right place, so the town was moved to Ban Tha Naa Jaan village and afterwards From the historical dimension, was given the name Chiang Khan, which Panjanakhorn town or Pak Hueng town exists in Chiang Khan District at present. was founded by Paya Julanee () who led his people from the north to establish In B.E. 2436 (1893) (year of 112 of their own town. The Lan Chang chronicle Rattanakosin Era), the land on the left side states that the town was set up in B.E. of the Mae Khong River was taken over 2225 (1682). In B.E. 2238 (1695), Luang by the French. People from ancient Chiang Phrabang and Vientiane split into two Khan did not want to submit to French kingdoms. Luang Phrabang established government, so some of them moved to Pak Hueng and Chiang Khan (the former settle in the former Pak Hueng town and Chiang Khan) as its border towns. some moved to the new Chiang Khan. Vientiane also appointed Chiang Khan Until the year 2446 (1903), the land on the (the former Chiang Khan) as its border right side of the Mae Khong River town. opposite Luang Phrabang was taken over by French. Pak Hueng town on the left In B.E. 2321 (1778), the late Thonburi side of the river was also taken over by the period (), Thailand merged all the French. The people then moved en masse towns in Lan Chang kingdom and directed to settle down in the new Chiang Khan more people to settle in Pak Hueng. and Pak Hueng became a deserted town. Afterwards, the king of Thailand designated Pak Hueng a colony of Nam According to myth, Pak Hueng is a town Paad (Uttaradit), which was a major town with long history and clues to its at that time, so that Pak Hueng would be settlement in each period. The town was free from Luang Phrabang. divided when Lan Chang was split into two kingdoms using the Hueng River as a Between B.E. 2369 and 2370 (1826-1827), natural border. During the Thonburi the King Rama III period, there was a period, King Taksin had merged the two Vientiane rebellion which was defeated by kingdoms into one. He directed more the Thai army. As a consequence, more people to live in Pak Hueng and renamed people from the left bank of the Mae the town ‘Chiang Khan’. In the reign of Khong River were brought to settle down King Rama V, there was a war with the on the right bank of the river in Pak Haw ethnic group which caused people to Hueng. The King Rama III assigned Phra move from the former Chiang Khan to the

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present Chiang Khan (Ban Tha Na Jaan). 3. The Myths of Chao Pho Pak So, Pak Hueng became deserted. When the Hueng and the Construction of French colonized Laos, the Hueng River Sacred Space was used as a border between Thailand and Laos. A sacred narrative is a supernatural

narrative. It is related to a belief and faith For the Ban Tha Dee Mee, () Ban in god or religion that the people of the Naa Jaan, () and Ban Khok Ng-ew community have, and is evident in the (ก) communities, it is recorded that sacred words used when mentioning to their ancestors emigrated to the right side their god or religion. A study of myth of the Hueng River because of the war leads to the study of the meaning or the with the Haw ethnic group. People underlying meaning of a narrative which escaped from the land in increasing may be in the form of symbols, myths or numbers and left the town an almost rituals. Therefore, myth is considered a abandoned place. During the period that kind of communicative system that Laos was under the control of the French enables us to understand and perceive the government, the community was firstly cultural dimension of people in each settled in Ban Pak Tom (ก). ethnic group and society (Hongsuwan, 2007: 3). In addition myth plays a role in Because of an outbreak of contagious explaining the origins and the identity of disease, the people moved again to Ban Na an ethnic group. Ritual has a role in Jaan, Ban Tha Dee Mee and Ban Khok providing education and training in social Ng-ew where they established their order to the people of a community in farmlands, which have renamed villages to order to maintain the behavioral standards this day. For the Ban Boung Kla ( of society. It is also a solution for the ), Ban Huay La () and Ban Mai people who feel uncomfortable with the Wernkham () communities in social regulations (NaThalang, 2009: 363).

Laos, it was perceived that, after the war The new perspective in studying myth as a with the Haw ethnic group, the people narrative considers that the narrative deals moved to the right side of the Hueng with the construction of the meaning of River. However, they crossed the border to things. The science of narrative is, work on their farms on the left side of the therefore, related to symbol which is one river as usual. After the change of Laos’s of the important elements in forming administration in B.E. 2518 (1985), people meaning. As it is also involved with were no longer allowed to freely cross the power, the new perspective of narrative border for farm work and the farmlands seeks to ask why those meanings are became deserted. Subsequently, the Lao formed. As the word ‘sacred’, it refers to government gave an opportunity for the events, the country area and the space people to take over the land and set up a and time that are different from that of community during the years 1983-1989 ordinary life. It reveals the existence of a (Saenphansiri, 2010). supernatural power as a bridge crossing from the past to the present, from this life to the next life, to the god world, to the ghost world, to the spiritual world and to the eternal world. These powers exist in

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different forms such as the natural Myth 1: Chao Pho Pak Hueng travelled environment or objects built by human from Luang Phrabang after the war with beings, most of which are represented by the Haw ethnic group (as related by the symbols, traditions, rituals and local people, they believe that the group performances (Kaw-anantakul, 2003: 2). was Haw () from the evidence of the In conclusion, the sacred narrative is an accent spoken by the spirit through a element forming the meaning of a thing medium). He left the town with his family and leads people to feel or witness a and four children. When he reached supernatural power, a power that is not to Panjanakhorn or Pengjaan town, he be found in real life. The tight relationship rescued the princess – Khamkong – from a among the sacred narratives, the meanings huge hawk that ate humans as its food. of things and supernatural power plays a The princess then became his wife highly significant role in creating a sacred (Boonphrom: 2010). space and a social space. Referring to Eliade (1961: 20-29), the sacred world is Myth 2 Chao Pho Pak Hueng’s parents in another dimension overlapping with the lived in Ting cave in Luang Phrabang. real world. It is boundless. It is timeless. It During the war with the Haw ethnic group, is the world of religion. For example, the he and his family together with Phra entrance of a church is like a linking point between the ordinary world and the sacred Siangthaai () and Phra Chao Ton world. The sacred world has symbols, Luang, escaped from the town by raft rituals and sacred words. The miracle is along the Mae Khong River until they also another link between the two reached the estuary of the Hueng River, dimensions. It makes the sacred world a and his wife had an argument. The raft sacred space. In the same way, the myths was wreked and Phra Chao Ton Luang of Chao Pho Pak Hueng which are the happened to drop into the water at sacred narratives of the Pak Hueng Wernkham (). His wife left him for her communities have a significant role in family at Ban Pha Laad () (in creating a sacred space both physically Laos). As for him, he acquired a second and spiritually through personal symbols, wife named Eakkai (ก). Later, his objects, places and rituals in order to communicate cultural meaning and to first wife came back and they lived construct the social space which will be together in Thailand (Hompheang: 2010). described as follows: Myth 3 When the Lan Chang kingdom 3.1 The Diversity of the Myths of was divided into two parts, the people emigrated to Pak Hueng. They made a Chao Pho Pak Hueng gold horse. Later, they were robbed by the Haw ethic group but when the robbers Based on both documents and the arrived at the estuary of the Hueng River, memories of the people in the they felt thirsty and drank the water from communities on both sides of the Hueng the river. The water gave them a severe River, there is a diversity of the narratives stomachache and they all died. They on the myths of Chao Pho Pak Hueng or became sacred spirits watching the estuary Chao Ong Luang as follows: which was called Pak Nam Hueng.

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Phra Chao Panjaraj () ruled Pak carry the two baskets of his children and a Hueng town. When there was a war with Buddha image called Phra Siang. The the Haw ethnic group, the ruler moved his baskets were so heavy that the stick people from the town. He also brought became bent (which is ‘kong’ in Lao Phra Siangthaai with him and kept the language). Another version of the myth image in Ban Tha Dee Mee while Phra tells that, when the Lao people lost their Chao Ton Luang was taken to Chiang faith in him, he emigrated to Thailand with Khan. However, on the way to the town, his son and Phra Siangthaai, a Buddha the raft was wrecked at Wernkham. Phra image (Tumsongkram: 2010). Chao Ton Luang was dropped into the water and sank beneath Mae Khong River. All the myths about Chao Pho Pak Hueng During the trip to Panjanakhorn, it is are sacred narratives. Therefore, the believed that Phra Chao Panjaraj was narratives related to objects, places and killed by the Haw ethnic group at the rituals on Chao Pho Pak Hueng are also estuary of the Hueng River (Tunming, sacred and help to create a sacred space 2009: 69-70). physically and spiritually through the following symbols: Myth 4 Chao Pho Pak Hueng was ethnically Haw. He escaped with his four 3.2 Chao Pho Pak Hueng (Chao Ong children and two wives from the war in Luang): Sacred Spirit Luang Phrabang. He carried Phra Siangthaai and his son named Thao Kong The diversity of the Chao Pho Pak Hueng (ก) along with him. Another version of myth in 3.1 presents the characteristics of this myth says that Chao Pho Pak Hueng Chao Pho Pak Hueng as a great robber and and his followers travelled along the Mae also a ruler. As a great robber, Chao Pho Khong River in order to take his treasures Pak Heung was described as a leader of for donation in constructing Phra That Haw ethnic robbers who came to steal a Phanom (). However, the Phra gold horse at the estuary of Hueng River That was finished before his arrival so he and died there. In another myth, it is desired to bury the treasures at Pak Tom. believed that he was killed by Thai Unfortunately, he was killed before he soldiers as described in the story where could fulfill his desire (Tunming, 2009: Chao Pho Pak Hueng was the leader of 72-74). Haw ethnic robbers that came to attack the towns around Hueng estuary and Chiang Myth 5 Chao Pho Pak Hueng was a leader Khan but was beaten by the Thai army and of Haw ethnic robbers. He invaded Pak died at the estuary of Hueng River. His Hueng town and was killed by the Thai spirit lives there. Another version of the army in the area called Pak Hueng. His myth tells that after the Lan Chang soul then stayed in the estuary of Hueng kingdom was divided, people emigrated to River (Sapha: 2010). live around the Hueng River estuary. There they made a gold horse and later, Myth 6 Chao Pho Pak Hueng with his Haw ethnic robbers came to take all the four children escaped from the war with treasures of these people. When the the Haw ethnic group to live in Ban Tha robbers arrived at the Hueng River Dee Mee, Thailand. He used a stick to estuary, they felt thirsty so they drank

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water from the river. After drinking, they from the town by a raft along Mae Khong had a bad stomachache and died at the River. When they reached the estuary of estuary of the river and remained there as the Hueng River, he and his wife had an sacred spirits. argument. The raft was wrecked and Phra Wernthong happened to fall into the river The role and behavior presented, on the at the estuary. The couple agreed to end other hand, was narrated in three versions. their relationship and live separately. Chao In the first, it was believed that Chao Pho Pho Ong Luang and his four children, Pak Hueng was Phra Chao Panjaraj who together with Phra Siang, landed at Pak ruled Panjanakhorn and built Wat Luang, Hueng town and afterwards he had three Phra Chao Ton Luang, Phra Siang, Phra children with the second wife named Yaem and some Jataka allegories. During Eakkai (ก). His first wife landed at Ban the war with Haw ethnic group, conducted Pha Laad in Laos and had a new family. on elephant, Phra Chao Panjaraj took Later, she came back to Chao Pho Ong treasures to hide at Ban Tha Dee Mee. He Luang after her new husband had died. wished to move the big Buddha image When the war ended, his brothers and called Phra Chao Ton Luang to Chiang relatives moved to live in Pak Hueng with Khan by raft. While transporting the him (Hompheang, 2010). Buddha image, the raft was wrecked at Wernthong and Phra Chao Ton Luang Likewise, the myth of Chao Pho Pak Hueng sank into the Mekong River at Pak Hueng is also presented as Thao Khatanam ( estuary. After moving all the children, old women and treasures to hide them at the ). Chao Pho Pak Hueng (Thao Khatanam) foot of the hill in the south of the town, was the ruler of Luang Phrabang who Phra Chao Panjaraj returned to the war. No escaped m the Haw War with five children: matter what the Haw robbers did to try to Euey-Phrommajaree (), Aai Kong kill him, he did not die. He was immortal (ก), Aai Phudao (), Aai Siang ( and could not be killed because he was an honest person who truly believed in ), and Aai Thao La (). Together Buddhism, and had the protection of with his son, Aikong, and Phra Siangthaai magic against death. Finally, in order to he sailed along Mae Khong River on a raft save all his people, he surrendered to the until they reached Panjanakhorn which was robbers and told them to stab a wood stick a quiet place without people and he decided into his anus which was the only way to to land at the town. In Panjanakhorn, he kill him. After he died, the robbers dug for found Khamkong hidden inside a drum. He the hidden treasure but because of a helped her and she told him the story of a magical phenomenon, the treasure could gigantic rainbow coming to eat all people in not be retrieved (Tunming, 2009: 72-74). the town and how she had been hidden In the second, it was believed that Chao inside the drum by her father. Before that Pho Pak Hueng or Chao Ong Luang was a time, the drum had had to be beaten three great ruler in Luang Phrabang and had times a day in order to protect the town parents who lived in Ting Cave. During people from the gigantic rainbow. Phra the war with the Haw ethnic group, he and Chao Ong Luang killed the gigantic his family, his wife named Oob Keaw ( rainbow by cutting its tongue and he used his resurrection stick to resurrect the town ก) and four children, together with Phra people and Khamkong’s father. Later, Siangthaai and Phra Wernthong escaped

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Khamkong became his ladylove. The myth in Buddhism and to do good things and was then the story of Champa Si Ton ( became dharma practitioners. So the ) (Boonphrom, 2010). image of the Yak and spirit without the precepts were the representatives of the

bad, and the image of the Yak and spirits It can be explained that the roles which with Buddhist precepts in mind were the Chao Pho Pak Hueng had as the leader of representative of the good. It can be seen the Haw robbers who stole treasures from that the myth of Chao Pho Pak Hueng the community and then forced with bad explained that he was a Haw who robbed phenomenon and died, and the role as a the town but he became the hero of the Haw robber who was killed by Thai army community because he was a developed were created to describe his characteristics spirit. in relation to the history of the Haw war based on the bias and hatred that the Considering the stories of the role and the people had towards the Haws in wartime. behavior of Chao Pho Pak Hueng or Chao It can be interpreted that the myth was Ong Luang as the ruler in the context of used to explain the characteristics of Chao the history of the creation of Hueng River Pho Pak Hueng, who was Haw, in using estuary community, the stories described Chinese when possessing the medium. the way of life that the people had and When time had passed and the community their experiences in war, unending had been built, the belief in the sacred emigration and secession. The legend of ancestor spirit was created to tell the myth Chao Pho Pak Hueng would be presented of Chao Pho Pak Hueng as the ruler. It can depicting him as king of the deserted be seen that the myth was created in order Panjanakhorn at Pak Nam Hueng. He was to suggest that he was the hero in Haw an ethnic Haw but he was a Buddhist and wartime who sacrificed himself for his the creator of invaluable community people or to tell that he was a true observer property. During the war, he was a war- of the precepts, a Bodhi who gave a great hero, a leader who protected the people support to Buddhism. More importantly, and their property so his role and behavior the myth was created in correlation with was presented as that of a Bodhisattawa the story of Phra Siangthaai which was the named Khatanam who conquered the holy Buddhist image of the community. It gigantic rainbow and revived the was told that Chao Pho Pak Hueng was the Panjanakhorn people. This is the legend of one who brought Phra Siangthaai into the the royal spirit in the Pak Nam Heung community and Phra Siangthaai was like community that was constructed by his son. For the goodness and the power of relating their hero to the legend of Buddhism, the myth of Chao Pho Pak Panjanakhorn through his role as a ruler in Hueng developed from a bad spirit to a local history during the Haw war at the good spirit which related to Hongsuwan Pak Nam Hueng where the hero fought (2007: 6) who stated that at the beginning with the Haw robbers to the death. The of legend contained in various Tai stories, legend is related to community property there would be bad characters such as Yak that are Phra Yam and Phra Siang and (giant) and ghosts who were to be believed Phra Chao Ton Luang as their king who the representatives of evil, ethnic groups became a creator and a benefactor to without precepts, and all manner of scary Buddhism and the legend that is related to things. However, in the last part of the local literature and spread widely along stories, those things were taught to believe

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the Khong River was that he is like the where the people were killed by the Khatanam Bodhisattawa who is brave rainbow. The myths are also related to the grateful and believes in Buddhism. history of the Haw war and inform them about their ancestors, the roots of their His behavior and his role as a ruler community, their Laotian ethnicity and indicate that the legend or myths created their ancestor who was a great and brave an identity and a sense of unity for the Pak ruler of Luang Phrabang. The occurrence Nam Hueng community; that is, the people of the Haw war drove their ancestors to who lived in the Pak Nam Hueng area of move to take over the abandoned town of Thailand are refugees from Pak Hueng Panjanakhorn. town on the left bank of the Hueng River or are from the old Chiang Khan The myths of Chao Pho Pak Hueng reflect (Chanakham). Whatever the reasons were the lives of people in a state of war. They for them to move to Thailand, war, to are separated from their families, relatives escape from French colonization and and spouses. When their country is at seeking for a new homeland, when they peace, their relatives can discover each came and settled down in a new place, other and immigrate to live together in a they needed spiritual refuge and a new land. The myths are symbols community identity to explain the roots of communicating to the coming generations their identity so people in the community that it is decidedly hard to settle down and had their own myths and memories to create a community in a state of war explain that they were from Lan Chang or because relatives become estranged from Luang Phrabang and they had come to Pak one another. So, it has been said in the Hueng or Panjanakhorn which was myth that it plays a good role in recording deserted owing to Haw war. Pak Hueng is the traces of the religious conflict and the place which had been governed by ethnic group conflict. It is the record of rulers and the Pak Hueng people have their Thai ancestors’ attitudes which have been own supernatural ancestors. According to passed on to the coming generations in the their myths, Chao Pho Pak Hueng was a form of myth instead of in the form of king from Luang Prabang and his parents fact; so myth is for communicating a lived at Ting Cave but he immigrated to “message” through a symbol system with Panjanakhorn with Phra Siang and Phra the complexity of a thinking and belief Chao Ton Luang and rescued his mistress system (Jaruworn, 2006: 394) so the myths Khamkong. of Chao Pho Pak Hueng explain the important background to the Pak Hueng It can be interpreted from these myths that community in Thailand, their long history, the Pak Hueng people created them to their ancestors and the roots of Laotian explain the community identity and give a ethnic group from Lan Chang kingdom. sense of ethnic unity and a sense of ethnic history which is related to their local In conclusion, in the myth of Chao Pho literature – Thao Khatanam (), and Pak Hueng it is believed that he was either to Ting Cave at Luang Phrabang with the a king or a Haw robber. The researcher myth of Pha-Hung () at Pak-U (ก) considers that the myth of Chao Pho Pak Hueng as a robber would be the former where mistress Khamkong hid in the big version and the version of Chao Pho Pak drum to keep safe from the rainbow and Hueng as a ruler was told later. The

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change of time, the foundation of the invade these places. The treasure buried community and the belief in the ancestor there, as told in the myth, belonged to the spirits may have influenced the content of community as a whole. At the estuary of the myth highlighting the role of Chao Pho the Hueng River on the Thai bank was the Pak Hueng as a hero who sacrificed place where the house of Chao Pho Pak himself for his people and had a true belief Hueng’s spirit resided. It was a respected in Buddhism. It can be said that the myths place for people travelling by the Hueng of Chao Pho Pak Hueng have played a role River in the past. People who travelled by in creating a community identity and a boat would take off their hats and pour sense of ethnic history for the people some liquor into the river or they would living at Pak Nam Hueng. phanom Mue () (putting the palms of hands together and bowing the head 3.3 Pak Nam Hueng and Wernkham: close to the tips of the fingers) to show Sacred Places respect to the spirit when passing by the area. This was regarded as a symbolic Sacred places are related to the myths of ritual to be performed when entering into Chao Pho Pak Hueng because there is a the sacred spaces. myth about Pak Nam Hueng telling of the cave of Naga. In the cave, Chao Aai Thao To define the meaning of these sacred La was the guardian of the estuary of the spaces is to delineate the area in the Hueng River and the treasure that had sunk ordinary world as the area of spirits or a in the water at the time the raft had been sacred space by relating the Buddhist broken. It was also Wernkham (), a dimension to the former view point. place in the Mae Khong River near the Wernkham is the place of Phra Chao Ton estuary of Hueng River where the Phra Luang, a Buddha image that was a treasure Chao Ton Luang (Buddha image) sank. of Cha Pho Pak Hueng. The estuary of the There was a narrative in the communities Hueng River is the place of treasure and that, previously, when the water in the the cave of Chao Aai Thao La, a Naga. river was high, there would be a loud noise Kaw-anantakul (2003: 2) indicated that in which was believed to be caused by a the process of creating a sacred space there current of the water hitting the Buddha were many sacred spaces. It could be a image under the river. When the tide was natural area such as under a big tree, a low, people who went fishing would be cliff, a mountain or an invention of able to see the image. Narratives on the humans. These things are mediums that Buddha image and the sacred places were people in each culture select as a means created in relation to the myth. That is the that leads to the answer of how the Buddha image or the treasure was guarded supernatural power exists. The estuary of by Chao Pho Pak Hueng, the owner. It the Hueng River and Wernkham then represents a link with the former could signify the sacred space of the spirit: perception of the Naga, Chao Aai Thao La Chao Pho Pak Hueng, and Chao Aai Thao whose cave was at the estuary of the La. When people passed by, they would Hueng River, and the perception of pay respect and try not to do things that Buddhism. The two perceptions were were not allowed. People witnessed the linked and applied to the myth in order to communication with a sacred person and explain that Wernkham and Pak Hueng could request for protection and wishes were scary water areas. No one dared to from the space. In turn, if anyone did

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something that was prohibited by the depending on how the people defined its supernatural power in the area, that person meaning. If Phra Siang’s status was as would be punished by death. Chao Pho Pak Hueng’s child, it would show that the power of spirit was stronger 3.4 Sacred Objects than that of the Lord Buddha. However, the Buddha’s power was able to turn the According to the myth, Chao Pho Pak evil into a good spirit. Hueng brought Phra Chao Ton Luang and Phra Siangthaai Buddha image into Pak The construction of the meaning on the Hueng estuary together with his sons. The sacredness of Phra Siangthaai, the images were in one basket and his sons production of the narratives on the miracle were in the other basket. The two baskets and the magic of powers of Phra were put at each end of a stick for balance. Siangthaai which no one could own and However, because of the heavy weight, the even the leader with foremost power of the stick bent. The word ‘bent’ in the Lao town as sacred narratives signified that language is ‘kong’ which later became the Phra Siangthaai was not only a treasure of name of his son, ‘Aai Kong’. Phra Chao Pho Pak Hueng, it was also a Siangthaai was like a child to Chao Pho treasure of the community since their Pak Hueng. Before organizing any ancestor was the one who brought it to the religious event or ritual, Pho Saen had to town. Communications, by signifying the worship and inform the image. The sacred space through the sacred objects, narrative on the sacredness of Phra reflected the roots of the people in the Pak Siangthaai tells that once the religious hall Hueng community. They had had a long in the temple was burnt down no harm was faith in Buddhism since ancient times. done to the Buddha image. Another was Therefore, they had the right and power to about a thief who tried to steal the image possess the sacred Buddha image. This can but became faint hearted and failed to do it be related to the saying that the symbolic and, also, the story of a Chiang Khan ruler narrative was constructed to signify its who was afraid of losing Phra Siang, so he meaning in relation to power. The new moved the image to Chiang Khan town perspective of narrative then poses the but, when he arrived at Pak Hueng, question on why the constructed meaning suddenly, the weather became stormy. So, is signified like that. (Kaewthep, 2010: the image was taken back to the former 252) place. These sacred stories were a combination of the two dimensions of the 3.5 Sacred Rituals primitive and the Buddhist perspectives joined in order to create the significance of All year round, there are significant rituals Phra Siangthaai in terms of symbol or as a related to Chao Pho Pak Hueng and his representative of the Lord Buddha. The followers as follows: in the 6th lunar image was also regarded as a child of month, there is Bai Si Su Khwan ( Chao Pho Pak Hueng. Aai Kong and Aai ) (the ritual of welcoming) for Chao Pho Phudao, two of the four sons of Chao Pho th Pak Hueng and his followers; in the 7 Pak Hueng were the guardians of the lunar month, there is the Liang Pee ritual (a image. This implied a relationship ritual of feast for spirits), the feast is between the power of the Lord Buddha conducted via the medium and is treated as and of the spirit; one which was flexible a ceremony for the spirits; at the end of

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Buddhist lent (the 1st day of the waning of the river-based community people to moon of the 11th lunar month), it is a have a boat racing to worship to the Naga. tradition for the community to have a Singyabut (2010: 142) indicates that Boon long-boat race to please the spirits. Such Suang Huer () or the boat racing rituals reflect the culture and the sense of tradition is an activity performed in the Laoness rooted in the Lan Chang Khan River during the 9th lunar month. As kingdom. The Bai Si Su Kwan ritual does it was regarded as a royal tradition, it was not only reflect the concept of Khwan or named Phra Rajaprapaynee Boon Yueng soul which is the primitive perspective of Khan () (the Boon Tai-Lao ethnicity but it is also the meeting Yueng Khan space among the sacred souls. Liang Pee Royal Tradition). It is sometimes called the Ritual of Khan River () is a ritual of feasts for the spirits to () which is considered another show that the community is grateful to them as they are the respected ancestors who are sacred tradition. However, joy can also be bringing all the fruitfulness, and joy to the found in the tradition. Taking into community before starting the New Year consideration the myth of Chao Pho Pak which is before the Buddhist Lent period. Hueng, it revealss some corresponding The Linag Pee is also the space for the clues that the Chao Pho emigrated from reunion of all the descendants of Chao Pho Luang Phrabang and his parents were in Pak Hueng. The ritual reflects the root of Ting Cave at the estuary of the U-river, so, Laoness and the high culture in the royal undoubtedly, the ritual reflects the root of palace of Luang Phrabang. The Lan Chang Laoness. communication is done through mediums. The priority in taking possession of the The rituals of Chao Pho Pak Hueng have medium is based on seniority: father, been reproduced to pass on the ideology of mother and the young, respectively. The Lan Chang Laoness. They play a role in young will show respect to their seniors. maintaining the ethnic identity, explaining On meeting, all the mediums will embrace the ethnic roots and the cultural strategy one another as if they were from the same used in getting community members family while Chao Pho Pak Hueng sits on together. The role of myths in social the highest seat under protection of the left tradition viewed by Bascom (1965: 279- 298) that there is a relation between myth Saen (()) and the right Saen (() and ritual. A myth is a narrative which is ) (Saen means a person who is make-believedly true in ancient times. It is assigned to serve Chao Pho Pak Hueng, treated as a sacred narrative and always one sitting on the right and one on the left). has some relation to the belief in God and For security purposes, the two Saen will ritual. Ritual is also significant to a culture taste all the food and drink before it is in creating the identity of an ethnic group offered to the Chao Pho. The favorite or of a community. A particular ritual will ritual of Chao Pho Pak Hueng is boat be related to a particular ethnic group or a racing. It has been said that the result of particular community that created that the race does not be a matter to him, what ritual. Therefore, to humans, ritual is an he wants is to have his descendants get important cultural strategy as it gives together and have the race because it was support to let them live their lives with the tradition of the King of Laos in the psychological and social security. It can ancient time. It is also part of the culture be concluded that belief and myth are

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important elements in explaining the maintain community security in the new origin of a ritual. land. The creation of the sacred space is a combination of the primitive perspective The sacred narratives of Chao Pho Pak and the Buddhist perspective. The Hueng analyzed through the people the combination is a clue to community places, the objects and the rituals indicate thoughts that are full of the belief in that Pak Hueng communities are spirits, Naga, giants and monsters. These meaningful physically due to their spiritual supernatural things were, afterwards richness in the dimension of Buddhism, influenced by the stronger power, Brahminism, and primitive perspectives. Buddha’s power. They developed moral In the view of Vallibhodom (2010: 12-36 ) characteristics and, though there is an on the creation of sacred space, he points acceptance of the Buddha’s power, the out that the physical space is meaningful primitive perspective is still to be found to the settlement of any community as perfectly mixed with the new belief in space cannot exist without meaning to Buddha. This is considered a typical human beings. On the contrary, human aspect of Thai myth as viewed by beings always signify a geographical space Jaruworn (2006: 389). He points out that based on the geophysical conditions the conflicts reflected in the myths are supportive to the settlement of a through the paradigm of the characters in community. Therefore, every social the myth. The conflicts are mostly found culture attaches a sacred meaning to any between human beings and supernatural spaces with a unique geographical power, the conflict between the belief in condition. In the same way, the myths of the primitive perspective and that in the Pak Hueng communities are related to Buddhism. The creation of sacred space the history of their emigration, the fight through the symbols: people, objects, against the difficulties of life on a land places, and rituals in the Pak Hueng which was divided into two separate communities is the change of physical kingdoms and the separation from space to spiritual or mental space which is homeland, family and kinship. The a kind of strategy in creating social space settlement of a new community needed of the Pak Hueng communities which will stability and identity. The community then be explained as follows. created the myths of Chao Pho Pak Hueng to emphasize history and reproduced the 4. Dynamic of the Myths of Chao stories from the past in order to pass on the Pho Pak Hueng and the ideology, power and ethnic identity to the Construction of Social Space younger generation. Tresidder (1999: 141) views the creation of a sacred space as the Based on the myths and the history of the creation of cultural, social and historical Pak Hueng communities, the people living treasures. It is a place of community on the right bank of the Hueng River in identity. The sacred narratives and rituals Thailand believe that their ancestors were at the Pak Hueng communities reflect the from Panjanakhorn who had emigrated to root of Laoness in Lan Chang, Luang and from Thailand, on and off, and Phrabang. The stories have been eventually settled down in Thailand and reproduced over and over from ancestors became Thai people. The Hueng River to descendants. They have been continued became a natural border between the two through community tradition in order to countries: Thailand and Laos. The

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brotherly relationship between the two was help the princess, Kham Kong. Some also discontinued for a period of time. versions say that Chao Pho Pak Hueng’s However, the Hueng River presently is no ethnicity was Haw. He was about 13 feet longer a border between two countries but high. He brought some sacred objects with it is a river symbolizing the relationship him on the way to Thailand to help in among people living in Hueng constructing Phra That Phanom. From the communities. The dynamics of the Hueng myths, we can infer that the purpose of community settlement has been reflected creating the narratives was to express the through the dynamics of the sacred myths community identity and to create an ethnic and the narratives on Chao Pho Pak Hueng and historical sense among its members. as follows: The strategy involved local stories like Thao Khatanam, a story that linked Ting 4.1 The Myths of Chao Pho Pak Cave in Luang Phrabang which contained Hueng, the Construction of Identity and the narrative of Pha Hung () (Hung the Public Sense of the Communities cliff) in Pak U River (ก). The story was about a woman named Kham Kong The people living in the Pak Hueng who hid inside a drum. The people in the community in Thailand are the group that town were all eaten by a monster. The emigrated from the other Pak Hueng myth was also linked to the history of the community and the former Chiang Khan Haw war in order to explain the Lao ethnic (Sanakham) which are on the left side of roots of the community. It was reported Hueng River in Laos. No matter what was that their ancestor was the king of Laos, the reason for them to leave their Luang Phrabang, who was brave. homeland to seek a new land for However, because of the war with the settlement, when they settled down as a Haw ethnic group, their ancestors moved community, they needed protection to to rule Panjanakhorn which was a deserted psychologically secure their lives and town. He became the ruler of the town for needed the creation of an identity to acceptable reasons. explain their history, background and roots. Therefore, the community created The myths of Chao Pho Pak Hueng also narratives from their memories of their reflect the lives of people during the war past experiences that they were from Laos, which brought them separation from Lan Chang, Luang Phrabang. Due to the family and the desire to seek for a new war with the Haw ethnic group, their safe place for settlement. Based on the ancestors had emigrated to Pak Hueng myths, while travelling to escape from the town or Panjanakhorn which was a war, Chao Pho Pak Hueng had an deserted town. The town had been ruled argument with his wife and the raft which by many rulers from generation to they used for travelling happened to fall generation. Their ancestors possessed apart. They were separated and had new some magic and part of the myth said that families of their own. Later, they came Chao Pho Pak Hueng was a king from back to live together and settled down on Luang Phrabang. His parents lived in Ting the land on the right side of the Hueng Cave. He moved to Thailand with two River in Thailand. The myths are symbols Buddha images: Phra Siang and Phra Chao to communicate to the younger generation Ton Luang. During the trip, he found a about their ancestors’ lives during war town called Panjanakhorn and happened to period. As has been said, myth plays a role

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in recording a history of conflicts in The sacred narratives of Chao Pho Pak different dimensions, and religions and Hueng during the beginning of the ethnic groups. In comparison to the written community establishment indicated the record, myths have collected more detail on roles of the sacred myths in creating the the perspectives of Thai-Tai ancestors in ethnic identity, the sense of unity and the ancient times and have passed it on to the sense of the ethnic roots of those people. younger generations. It is therefore a This aspect concerns with the study of communication of ‘information’ through a Wangkeeree (2008: 391) on the literature symbolic system. It is even more in Dan Sai, Lom Sak, and Lom Kao complicated as it includes many aspects Districts. The findings indicate the and dimensions of thought and belief creation of the identity of the Lao in (Jaruworn, 2006: 394). That is why Chao Luang Phrabang in the early period of Pho Pak Hueng is most significant to the emigration and are related to the historical Hueng community in Thailand. sense of the emigration, the community establishment and the respect for the Lao The Pak Hueng community on the left side hero from Luang Phrabang. The creation is of the Hueng River in Laos was just not just to define their identity and to have established around 30 years ago. The a community history and background but people living there are from different it also constitutes the claim to have the places and from several ethnic groups. right over the new land which includes There are some narratives that serve to emphasizing the ethnic sense of the Lao create the community identity. It said that from Luang Phrabang which will always in the last life, Chao Pho Pak Hueng used remain in their minds. to live in Panjanakhorn. The treasure, Phra Chao Ton Luang, which was under the 4.2 The Myth of Chao Pho Pak Hueng, water at Wernkham and Chao Pho Pak the Response and the Negotiations with Hueng all used to be at Panjanakhorn the Thai Government before leaving for Thailand. So, the people still pay respect to Chao Pho Pak Hueng as The Pak Hueng community people became it is understood that he was their ancestor Thai citizens after the Haw ethnic war in the last life. The new community at during the reign of King Rama V and they Wernkham was named Wernkham Village had to accept all the Thai authorities. and this shows that the community defined However, their sense of their ethnic roots itself based on the myths in order to still remained. The myth indicated that explain their right to set up the community Chao Pho Pak Hueng died in the estuary in that place and imply to their ethnic root. of the Hueng River because of the Thai They took the meaning of the space by army. During his travels to Chiang Khan, using the name ‘Wernkham’ which is the he brought along Phra Chao Ton Luang as sacred place with which to name their he wished to place the image in the town community. They created a sense of unity as a safe place. However, his raft was sunk among the different races to include the before reaching the town. Chiang Khan Lao Lum () (Lower Lao) and the Lao was considered a safe place for the image Therng () (Upper Lao) and the because it was the center of authority. The highland Laos by motivating people to sacred narrative of Phra Siang, a child of have the same respected sacred spirit in Chao Pho Pak Hueng, states that no one order to bind the people minds as one. was able to steal it and this implies that the

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Pak Hueng community in Thailand had a authorities of the two states. The use of sense of being of Lao ethnicity even custom and tradition as a strategy for though they had already become Thai building friendship over the borderland citizens. They were controlled by a central was studied by Thongkhanarak (2008: authority that had tried to possess the 105). According to this study, during the community treasure and to rule the year B.E. 2480 (1937), Boon Phawate ( community. The myths were therefore ) was a significant religious created to reflect their acceptance of and their negotiations with the Thai authorities event in a village in Mueang District, Nakhorn Phanom Province. The event was and also to express their right to protect the highly valued treasure of their held annually. It was the opportunity for family members who lived in long ancestors. distance places to come back home

because they could not visit the family so The myths have not only reflected the often because of the poor transportation. negotiations that the Pak Hueng Some lived in Laos and had to travel by community in Thailand had the state boat across the Mae Khong River to join authorities but the rituals related to Chao the event. It was a time of family-reunion. Pho Pak Hueng also indicated the creation ( of a social space for the Pak Hueng The study of Petkham 2010: 144) found Phi Chao community in Thailand and in the Ken that the beliefs and the rituals of Thao Province of Laos in B.E. 2518 Huen Sam Phra Ong () or (1975) (before the revolution in Laos). Hor Chao Tong Kwang (ก) in There were some narratives found in Ken Nakhorn Phanom Province was one of the Thao Province such as the story of their processes in creating a sacred space to ancestors who came from Panjanakhorn – maintain the existing economic and social Pu Lan () and Ya Ng-onk (ก) areas. It also continued the social (Grandpa Lan and Grandma Ng-onk) and relationship network in the lower Mae the story about a medium of Chao Pho Pak Khong area. Hueng and a medium of Chao Pho Ken Thao (ก) and his followers. Even 4.3 The Myth of Chao Pho Pak though the two communities have been Hueng and the Nationality Change separated into two towns from different to ‘Thai’ countries, whenever and wherever there are any traditional events held, the As time has passed, the people of the Pak mediums of Chao Pho Pak Hueng from the Hueng community in Thailand have Pak Hueng communities will always changed their nationality to ‘Thai’ and participate in the events which are, for accepted being governed by the Thai example, the Bai Si Su Khwan, Buddhist authorities. However, their ethnic sense of event of the 7th lunar month. Such being Lao, Lan Chang still remains. This practices show that the communities have can be seen through the myth of Chao Pho faith in the same spirits, share the same Pak Hueng or the former Chao Ong ethnic roots and come from the same Luang, after he escaped from Luang hometown. This creates a sense of unity Phrabang to Thailand during the time of among these people. The unity acts as a war. Because the people in Thailand did tool in co-constructing a social space for not pay respect to him, his spirit house was them in order to negotiate with the built at the estuary of the Hueng River in

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Thailand and that, he was named Chao The refusal Lao ethnicity implies a Pho Pak Hueng. After settling in Thailand, political issue because the Hueng River his wife (named Oob Kaew, ก), his was the border between the two countries. brother, and relatives from Laos also The people residing on the right bank of moved to join him in Thailand. Chao Pho the Hueng River were Thai citizens Pak Hueng was Chao Pho Pu Lup ( according to the building of the nation state and the people refused to be Lao )’s brother. He was the person who ethnics as is reflected in the myth. There brought Buddhism into the community. He are different versions of the myth of Chao did not like I-sarn performances or the Pho Pak Hueng because it was modified Morlum () on Nang Kham Kong by incorporating the concept of Buddhism (Champa Si Ton, ) and Sung Sin into the myth to make the space more refined. This is how they created their Chai (). A narrative said that Chao identity in the new land to identify their Pho Pak Hueng disliked Aai Pak Kwang higher civilization. This was the strategy (กก) (Aai Tongkwang living in the to make their myth a Buddhist story. estuary of the Krading River) who was his son-in-law; so, he hid his daughter called The dynamic aspect and the role of myth, Phromajaree at Ken Thao town. The story as mentioned above, constitute the nature indicated that the myth and the narrative of the narrative that the communities were changed and pointed to the reason invented based on the original story. The why these people moved to Thailand, a invention was modified in some parts to land of peace and freedom. They became suit the local environment and social Thai citizens because they had built a context at each period of time. The major kinship relationship with Chao Pho Pu purpose of these narratives was to repeat Lup (a royal spirit guarding Dong Lan in and reproduce the story of the past with a Phupaan mountains). They denied their combination of ideology, power and ethnic Lao ethnicity through the myth of Naang identity (Hobsbawm, 1998). The Pak Kham Kong and they rejected Aai Pak Hueng communities changed to become Kwang, a Naga, who had some ‘Thai’ and ‘Lao’ according to factors of relationship with their origin in Lao. social and political context that have Wongtase (2000: 4-5) opines that the myth changed through the passage of time. The of Urangkhathat () indicates that myths of Chao Pho Pak Hueng have Naga was a symbol of the ethnic people shaped the ideology of Lao ethnicity from who originally resided in Nong Sae ( Lan Chang. The rituals and the myths about Chao Pho Pak Hueng have built up a ) in the south of Yunnan Province, who unity among Thai people, among Lao emigrated in small groups to settle along people, and also between Thai and Lao the banks of the Mae Khong River and people. The myths explain the ethnic roots ended up at Kaeng Li Phi (ก) which and the characteristics of the people was the end of the waterway made by residing at the banks along the Hueng Naga. In other words, it was the story of River. Kaewthep (2010: 266-267) states the people who emigrated to the Mae that a narrative has the function of shaping Khong area in the northeastern part of the original ideology and making it Thailand. sustainable, in building a unity in society in explaining the phenomenon and

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supplying facts on the characteristics of Pak Hueng. Later, the people on the river the people, nation, things, places and bank in Laos who also had faith in the actions which is the new paradigm in spirit participated in the racing. The local storytelling. administrative organization (Pak Tom Sub district) has allocated a budget to support 4.4 The Myth of Chao Pho Pak the activity since the year B.E. 2540 Hueng and the Present Construction (1997). The boat racing or Suang Huer has of Social Space along the Thai-Lao become more meaningful and enjoyable Borderland and a greater number of people from both river banks have joined the activity. The Currently, the Pak Hueng communities on unity of the two communities is, thus, the banks of the Hueng River still maintain stronger. a relationship in spite of the fact that there is a border (the Hueng River) dividing The myths of Chao Pho Pak Hueng are them. They still have the same daily life symbols linking the people from both river activities involving crossing the river back banks together. When Lao people say Pai and forth. People from Laos will cross the Hor () (go to the spirit house), river to shop at the local market on the everyone in Pak Hueng will understand river bank in Thailand every Wednesday and facilitate travelling across the river. It and Sunday. Some are workers on farms in can be concluded that the belief in the Thailand. Whenever there are any Chao Pho Pak Hueng spirit represents the traditional events, the people from both local power to respond or negotiate with river banks will always get together to the state authority over the borderland. celebrate. They have the same faith in Chao Pho Pak Hueng who will guard them The belief in Chao Pho Pak Hueng and his when travelling no matter whether by follower, Chao Aai Thao La, who was a waterway or land-way, solve problems, guardian of Phra Chao Ton Luang – the eliminate all difficulties, be reliable on Buddha image sunk in the water at economic issues and safeguard the Wernkham, Mae Khong River led the communities’ treasures. people in Ban Mai Wernkham ( ) community, Laos, to understand that Because Chao Pho Pak Hueng is the Buddha image remained under the considered a highly respected ancestor to water. When they learned that a group of the people of the two communities, the state officials and Chinese people would people have always shared a sense of come for the image (between March and kinship. They will join ceremonies April B.E. 2553 (2010), they felt that the together such as Bai Si Su Khwan, and image belonged to them. The villagers Liang Pee. Together, they will donate to consisted of a village leader and some the Liang Pee feast. The most important followers who had worshiped the spirits of activity is participating in the boat racing Chao Pho Pak Hueng and Chao Aai Thao at the end of the Buddhist Lent period La for protection of the treasure. Arising (Auk Phansa, ก). One narrative from this situation, there are stories told by suggests that, at first, the boat race was the villagers from time to time. One organized only on the river bank in example is the story of a giant snake that Thailand. The purpose was not for was opening its mouth wide to protect the competing but only to please the Chao Pho

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Buddha image when one of the group in relation to the society and it serves as a members dived into the water and tried to tool of control, social space construction, get the image. There were at least 3-4 identity and culture among marginal people who died trying to rescue the image people. It has been selected to reproduce from under water but it did not even move and produce differently. It is a means of in spite of the fact that it was light control and, hence of, domination and (Bodhiwan, 2010). These are the sacred power in order to construct a space for narratives and sacred rituals related to itself and the ethnic group. In the same Chao Pho Pak Hueng. They suggest the way, the construction of a spiritual space local power that the communities have combines the primitive perspective and the used for negotiation with the unrelenting Buddhist perspective on the physical area state authority invading their social space. of the Hueng River, especially, at the The myth is a piece of local wisdom to estuary of the Hueng River which has been protect their community treasure. The Pak constructed as a sacred space that is Hueng community in Thailand has also actually a social space for the two produced some narratives to make the communities residing along the Hueng situation more sacred. For example, the River banks both in Thailand and Laos. Buddha image in Wernkham has already The space serves as a tool of control been moved to Phra Yai in Phu Fah ( against the state power which divides the ), Thailand. The one under the water group into ‘Thai’ and ‘Lao’ or others. However, the separation cannot be at Wernkham is just a body without a completely successful. The space has sacred spirit. This can be considered to be changed based on values and the social a fight for significant space and to reduce production of meaning and it could be said the sacredness of Chao Ong Luang in that it has dynamic aspect. As a result, the order to respond to the power of the right sacred narratives have been affected and possessor. changed in the same way.

According to the above information, the myths of Chao Pho Pak Hueng have a 5. Conclusion dynamic aspect in relation to the social and the political context of the people The myths of Chao Pho Pak Hueng are residing along the banks of the estuary of narratives on the spirits of sacred people the Hueng River. The dynamic has been well known by the people in the Pak processed since ancient times to the Hueng communities in both sides of the present but they still hold on to a sense of river, Thailand and Laos. The sacred their ethnic roots. The sacred spirit of narratives allow the sacred spaces to exist Chao Pho Pak Hueng is respected in the both physically and spiritually. The two communities. They have participated development of the sacred spaces has been in the same rituals regardless of the processed through Chao Pho Pak Hueng, national border that divides them into two the sacred Buddha images, the estuary of communities of two nations. They have the Hueng River and Wernkham, and the considered the border as ‘the matter of sacred rituals in the communities. The authority’ not their business; so the social myths make a contribution in constructing space of the two communities is the sense of ethnic root – Laos, Lan Chang undividable. Kaewthep (2001) states that in Luang Phrabang. The communities’ social space is a special space constructed ideology has been reproduced through

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local traditions. The myths are dynamic in (ก: ก). relation to the social context during the Bangkok: Chulalongkorn University period of community settlement on the Printing House. (in Thai) new land when the sense of community history and their ethnicity were Jaruworn, Poramin. 2006. Conflict and established. The myths also reflect the Compromise in Thai Myths. ( Thainess of the community people and their acceptance of and negotiation with ก). the state authority of Thailand. Currently, Bangkok: Chulalongkorn University the myths and the rituals related to Chao Printing House. (in Thai) Pho Pak Hueng allow the sacred spaces to exist and they are still in practice and Kaw-anantakul, Paritta Chalermphao. function in strengthening the spirits of the 2003. “Sacred World and Ordinary people on both sides of the Hueng River World in Social Life” in Chao Mae, and create a social space for them. The Khun Poo, Chang Saw, Chang Fon, unity of the two communities over the and Other Issues of Rituals and Thai-Lao borderland has been founded. Dramas. ( กก). pp 1-17. References Bangkok: Princess Maha Chakri Sirindhorn Anthropolpgy Center. (in Bascom, William. 1965. Four Function of Thai) Folklore. In Alan Dundes (ed.) The Study of Folklore, pp. 279-298. New Kaewthep, Karnchana. 2010. New Jersey: Prentice-Hall. Approach in Communication Studies.

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