Boonyong Kettate 1 The Ancestral Spirit Forest (Don Pu Ta) 2 and the Role Behavior of Elders (Thao Cham) in Northeastern Thailand Introduction or the centuries that human beings have lived The structure built as the residence for the Fclosely with nature, despite changing Pu Ta spirits is known variously as the Ho Pu conditions and the increasing role played in daily. Ta, San Pu Ta, Tup Pu Ta, or Hong Pu Ta. 4 life by technological advances, forest resources There are two types of structures. The first is a and produce have had continued value. This has small house placed atop a single pillar similar been true regardless of whether the produce is in form to a San Phra Phum (spirit house). The wild greens, herbs, dyestuffs, items of apparel, or second is built using four pillars. There are both objects that could be used as agricultural tools. large and small structures. Generally there is a The value of these products from the forest has single room in the house to make it easy to served to evoke within the peoples of different place offerings or figurines of human beings communities the desire to preserve the balance of which it is believed the spirits desire. One such nature and protect watershed sources, soil quality, figurine, made of sculpted wood in the shape of and the rich diversity of wildlife. a servant or retainer providing utensils to the According to northeastern Thai tradition, spirit, is placed at the front of the room. On when a village was established, the villagers another side may be a kind ofbalcony on which built a small bamboo shrine or hut of some sort offerings can be placed. for the local benevolent spirits. Put up close to Individuals selected to represent the commun­ where the spirit resided, this was the place to ity in communicating with or receiving the orders propitiate this spirit, for worship and for creating of the Pu Ta for the people, and who play a role emotional unity. The shrine was placed on high in propitiatory rites, are known variously as Thao ground such as a knoll beyond the reach of Cham (or Kracham, Khacham, Tao Pracham, floodwaters. The site should be tranquil, in the Chao Cham, or Cham) in different areas. midst of tall trees with diverse wildlife. The Additionally, Thao Cham are responsible calls of the wild animals here mingle with the for caring for and protecting the area around the rustling of the trees and shrubs creating a feeling Pu Ta forest. They maintain the state of the of awe in this sacred place known as Pu Ta, Ton trees and wildlife, as well as the forest produce Pu Ta or Dong Pu Ta. 3 in the normal condition as desired by the Pu Ta. Journal ofthe Siam Society 88.1 & 2 (2000) pp.96--110 The Ancestral Spirit Forest (Don Pu Ta) and the Role Behavior ofElders (Thao Cham) 97 They see these things as belonging to the Pu Ta community's attitudes and beliefs about the Pu spirits and that no one can misuse. If it is Ta forests and the Thao Cham. Finally, I necessary to make use of something in the Pu examined the impact of the Pu Ta forests and Ta forest, such as mushrooms, insects, firewood, shrines on the mental health of the people in the greens, or herbs, permission must be requested communities where they existed. from the Pu Ta spirits through the Thao Cham. Failure to do so will bring punishment on the Methodology malefactors that might result in their death. Through their role of being closely linked 1. Literature survey and review. with the Pu Ta spirits, the Thao Cham symbolize 2. Field work: all sacred institutions in the community including 2.1 Non-participant and participant obser­ the Pu Ta Forest, spirits of the place, other vation ordinary celestial beings (thewada), the city 2.2 Structured and unstructured interviews pillar, mahesak, 5 and village pillars. Thao Cham 3. Study population: 385 individuals, as are selected from members of the community follows: who are well-behaved, respected, and widely - Community leaders: elders and monks: accepted by the local people. The actual method 72 individuals used in each community varies. For example, in - Thao Cham: 12 individuals some places after 5-10 appropriate individuals - Other villagers: males, females, children: are identified, they produce a stick or bamboo 301 individuals joint equal to the length of one wa6 for each 4. Area of Study: 9 provinces: individual. These sticks are measured again in 4.1 Upper Northeast: three provinces: front of the Pu Ta shrine and the village elders. - Nong Muat Miang Village, Kham If any stick is measured as longer than one wa, Ta Kla Tambon, Kham Ta Kla this is a sign that the Pu Ta wish that person to District, Sakon Nakhon Province. be a Thao Cham. Other conimunities might select - Pha Nok Khao Village, Pha Nok the Thao Cham from the descendants of a Kha Tambon, Phu Kradung District, particular clan. But no matter how the Thao Loei Province Cham is selected, those holding this position are - Non Sombun Village, Bung Kan respected and revered by the community and are Tambon, Pung Kan District, Nong seen as being well-accepted by the Pu Ta. Khai Province The villagers believe that actions seen as 4.2 Central Northeast: three provinces: inappropriate by the Pu Ta anger the spirits. - Nong No Village, Nong No Tam­ The Pu Ta will punish everyone in the village bon, Kranuan District, Khon Kaen and even the domesticated animals. The villagers Province have from time immemorial regarded the Pu Ta - Nong Chik Village, Ku Santarat forest as the village's sacred space. This place Tambon, Na Dun District, Maha represents, in addition to the village's Buddhist Sarakham Province monastery, a place binding the people together - Hong San Village, Bung Wai spiritually. Taboos specific to each village can Tambon, Warin Chamrap District, be established according to the will ofthe people. Ubon Ratchathani Province Or the Thao Cham can identify (while in a 4.3 Lower Northeast: three Provinces: trance) taboos according to the dictates of the - Thanon Hak Village, Sida Tambon, Pu Ta. The area of the Pu Ta shrine is lushly Bua Yai District, Nakhon Ratcha­ vegetated, full of trees and wild animals. The sima Province Pu Ta forest has become a way for effectively - Boi Village, Phra Khru Yai Tam­ managing community resources. bon, Muang District, Buriram These were the reasons why I studied Pu Ta Province forests, their role, the behavior of the Thao - Nong No Village, Ban Khon Mang Cham, and the unity of the people in the com­ Ngoi Tambon, Khon Sawan Dis­ munity. I also examined the rituals, the trict, Chaiyaphum Province Journal ofthe Siam Society 88.1 & 2 (2000) 98 BooNYONG KETTATE Findings agencies or private enterprises that wanted to use the Pu Ta forest for other purposes. These A review of the Pu Ta forests found them in have included building government facilities, good condition with lush growth. In all the sites, using area for agriculture, or building construc­ there were ample resources that could be used tion working which have inevitably reduced the by the villagers for food or other purposes, as size of the Pu Ta forest. The natural resources well as be sold throughout the year. The amount have been visibly reduced through these actions, of these resources varied according to the size upsetting the balance of nature in the area. Even of the Pu Ta forest. though members of younger generation have In all the communities studied, the villagers been party to the conflicts,. it has also been respected the Thao Cham. The villagers believed observed that they have preserved and passed that the ancestral spirits accepted the Thao Cham on the traditions inherited from older genera­ as coordinators between them and the Pu Ta. tions. They still believe in the Pu Ta forests as The villagers stated that the Thao Cham had to well as deeply respect the Thao Cham. Although have good personalities, high morals, be honest, the way of life in northeast Thailand has changed and self-sacrificing. Whenever a Thao Cham due to external influences, the belief in ancestral dies, a new Thao Cham must be selected spirits including the performance of the rituals according to one of three criteria. in making an agricultural living makes the i. A descendant of a previous Thao Cham. institution of the Pu Ta forests a necessity for ii. Selected by a drawing before the Pu Ta northeastern communities. shrine with the villagers present as witnesses Discussion and Analysis iii. Proposed by villagers as an appropriate person for the position who might then The villagers believe in the power of, propitiate, be elected and act in regard to the ancestral spirits and of The Thao Cham is responsible for the upkeep the Pu Ta forest. No villagers cut down trees or of the Pu Ta shrine and be strict in conserving go hunting-in particular for hard and soft the resources in the Pu Ta forest. The Thao shelled turtles or lizards-in this area. Some Pu Cham also must penalize offenders according Ta forests have prohibitions on all forms of to regulations established by the community1 inappropriate behavior such as romancing by The Thao Cham also is the ritual leader for all young people or using the area as a latrine. rites at the Pu Ta shrine including bonban and When walking through the forest villagers are kaebon ceremonies8• supposed to show proper respect.