Abstract
In Thai folk thought, human life is believed to be sustained and animated by a life essence or soul spirit called khwan. At certain times of crisis, the khwan tends to leave the body, and its temporary absence causes suffering including sickness and misfortune. Thai people therefore perform rituals to recall the khwan to their bodies when they are in a state of suffering. They also perform rituals to bind the khwan to their bodies in order to contain it within the body and prevent it from leaving when they are in a state of transition. This article explores these rituals concerning khwan in northern Thailand. The focus of anthropological studies on khwan and the related rituals has been on the meaning of the words and the function of the whole process of the rituals. In contrast to this, I demonstrate the importance of the body techniques, routines, and sensory experiences as well as the spoken messages of the recitations in the rituals. In these rituals, elders or healers bind khwan to the body of the participants by tying a piece of cotton thread to each of the participant’s wrists. I argue that this action – mat mue, which means “tying the hand” – forms the heart of the ritual.
Funding statement: JSPS KAKENHI, (Grant / Award Number: “25300054”).
Acknowledgements
I am grateful to Dr Elisabeth Hsu for inviting me to the panel "Notions of Health and Personhood in Transition, and the Containment of Life", which formed the foundation of this special issue, at the 3rd Annual Southeast Asian Studies Symposium held in Oxford in 2014. I also acknowledge her suggestions and the anonymous reviewers' comments on this paper. My thanks also goes to Kanokporn Deeburee for helping me transcribe and translate the ritual chants, and to Margaret Loney for thorough and generous proofreading.
Appendix 1. Words chanted in a hong khwan ritual
Part 1
Today is a good day – a day of Phaya Wan, [48] a day of the great ceremony. This is a day of happy heart so do not be sad; a day of great auspicious sign under the sky umbrella that is a happy heart day; a day that King Phaya Wisaratalaracha enters the state. There is no devil to trouble the world. Today is a really great day that the relatives share the big house for you to stay. And a couple of elephants belong to you. Today is a very good day. The relatives have come and sat to watch over khwan’s spittoon. There is chicken meat, boiled chicken, cloths, ornaments, beddings, and stuff of the world. There is also a big gold ring put in the offering bowl and the alms ring with precious stones. It looks extremely beautiful. There are also precious stones of the state.
Please let me invite thirty-two khwan of your body. Don’t be sad, don’t have a sorrowful heart; don’t look for bad words that spark tension; don’t have any self-abhorrence. Please come, all the khwan, khwan of your head and hair, khwan on the back, khwan on the side, come and stay with yourself. Don’t worry, don’t be sad. At night your heart is weakening, so, khwan, don’t cry. Khwan, don’t go to the place of spirits in the forest, khwan, don’t go to play in the forest, khwan, don’t go far walking in the jungle, along the stream, and to the steep cliff. Khwan, don’t go and stay in the big forest, cashew forest, khwan, don’t go and stay in the golden paradise. Khwan, don’t starve, khwan, don’t be frantic with the wood on the horizon and rain. Khwan, don’t go and stay at the lemon tree where the fire of Phaya Thon [49] belongs. Khwan, don’t go and walk in the fog. Do not escape from the sky. Khwan, don’t visit a young man in the lowland. That land is not joyful, admirable, and sacred like here at all. Offerings there are not like those of the human land at all. The name of the state is Underwater Kata. May I invite your thirty two khwan to come up, oh, khwan. Come, khwan in the west, khwan in the east, khwan in the south, come, every khwan which have fallen down on the dry land and water land. Today, we have found a good day to welcome you to stay in the house with the thick roof. Come and stay in your house, the proper human big and wide house which is better than the sky but do not come more than thirty-two khwan of you. Come, come, come, every khwan.
Part 2
Thirteenth misfortune, fourteenth water (kho sipsam nam sipsi), the misfortune of the year, month, day and time, misfortune while sleeping, while awake, while walking, misfortune on the back will come and stay. The misfortune in front will go to Tai state and La state on the horizon. The misfortune falls to the land that is called religion by the Lord Buddha. Come, come khwan, come to Tai state. Khwan, come to Kwak state. Khwan, live well, eat well, live well, and be happy. Don’t have pain and illness. And the Lord Buddha saves you, dharma saves you, monks save you, auspicious Lord Buddha, Buddhist monk, Buddhist monk, auspicious supreme dharma. Wish you a long life.
Appendix 2. Words chanted in a hiak khwan ritual
Part 1
Today is a good day, a stable, auspicious day. It is a sacred day and a good day that brings good things to us. Today is greater than any days.
Flowers are arranged. There are a boat, rowers, and memories. And in the jar, there are firestones. There are also a sword and a spade ready in the sky. So, grandmother, please go to find and return the khwan of the young grandson. Let the grandmother eat a full dish of rice and water, because grandfather and grandmother rush to visit khwan soon. Hurry up, don’t go slowly, grandmother. She has a way to look for silver and a necklace.
If the young grandson enters inside the big stone in the forest, grandfather and grandmother, please use a hook to lift it up and use a hammer to hit it. If the khwan escapes and enters inside the stomach of a crab whose name is forest, grandfather and grandmother, please use a small sword to cut it. If the khwan escapes into a small pond, grandfather and grandmother, please bring a pole to hold. If the khwan falls in the water, grandmother, please search for it under the water. If the khwan falls into the mud, grandmother, please seek it. Wherever the khwan goes, such as a cliff and a trap, please seek it and bring back the young grandchild who provides tools for you. If you are tired, do not be afraid. Seek khwan carefully around the fields beside the stream. Please go to look for it in the forest of big trees, in the ever green jungle of the great mountain. In the morning, please go to seek for khwan in the giant’s forest. In the evening, please visit the waterfall fallen into the valley. Find the khwan and get it, visit the place where water falls gently, the place where tadpoles croak, the place where the river in the forest widens. Please look for the khwan in banana forest, taro field, and other fields. There might be spirits and demons teasing humans. So, please go to find the khwan along the pathway heading to the giant town. Please seek for it at the place of guardians, the village guardian, and the state guardian. Please go to look for it at the place of ditch spirit. The spirits and demons often call and take the khwan of human away, they often hide the khwan of human away. So, grandmother and grandfather, please find it in the state of spirits with long hands and big eyes. Please go to seek for it at the place of elephant spirits, spirits with long black legs and contorted mouth, and lecherous female spirits that like biting. Please look for khwan at the pond’s spirit, and two female spirits that are the ocean guardians. Please go to find it in the paradise between the moon and the stars. Please go to seek for it in the middle of the sky where the fog falls down to the grass. Please go to look for it in the state of giants, the state of Garuda, the state of Naga. Please seek for the khwan around the grass and forest areas, even in the nook of grass, please explore them too. If the khwan goes to the moon then call it (the moon) the sun (to deceive the khwan). Even if the khwan went into the stomach of Erawan, [50] come back, khwan. If the khwan goes to bathe in the Kongka River and the beautiful lotus pond Anoma in the big Himmaphan (Himavanta) forest, come back. Even if the khwan went into the water that falls from the mouth of an elephant or lion, come back. Even if you went near Vaishravana, we will let you come. Come, khwan.
Part 2
Today is a good day. The grandfather and grandmother are elderly people with long lives and are skilled at catching it. Let them go up in the sky, then they will go through the stars, let them go down in the water, then they go through the state of Garuda, the state of Naga. We have them as nimble people. Even if the khwan of my grandchild, whose name is Mr A, has escaped to the big tree at the shrine of the guardian spirit of the village and the state, grandmother goes to find elephant, horse, cow, buffalo as rewards to repurchase it. If grandmother sees the khwan, bring it back. I don’t regret. Even if the khwan has escaped into the dam, deep in the water where the river widens, tie the khwan and bring it back. Grandmother, go quickly, don’t go slowly. Let the illness in his body go. Don’t let the worry become true. Grandmother, go quickly. Kick the elephant and go quickly. Tell me if you get it, I want to know the news that the khwan has really come back. A stick would help grandmother’s strength. There are also a sword, a chisel, an ax, fishing net, a boat, a raft, and a pole. So, grandmother, go to search along the big creek in the forest. Even if they say the price is one million, grandmother, please give them the ring. Even if they say the price is a hundred thousand, grandmother, please buy it back. Even if they say the price is one billion, grandmother, please buy it back. Don’t feel sorry for losing those properties. They work hard to get it back. Go and look for it, don’t go long, grandmother, come. Relatives, brothers and sisters have come and wait for thirty-two khwan. So, please come back, it is good time. Grandmother, please bring all the khwan, the khwan of head, the khwan of eyes, the khwan of nose, the khwan of breast, the khwan of heart, let them all come together. The khwan of the head, come and stay at the beautiful head. The khwan of ears, come and stay at the ears. The khwan of the eyes, come and stay at the beautiful, lovely eyes. The khwan of cheeks, come and stay at the cheeks as usual. The khwan of nose, come and smell the lovely smelling flowers. The khwan of feet, don’t walk away. Khwan, don’t go away and play. Khwan, don’t go away anywhere. Khwan, don’t go to other place. Please come back to the body. Don’t be absent. Please come to get rid of the illness and danger. Khwan, come to the big house with many floors. Khwan, come and stay permanently with grandfather, aunt, uncle, children, grandchildren, brothers and sisters. Let your life last more than 120 years. Phawa saja taro thamma wathan ayu wanno sukhang phalang. [51] Come, khwan.
Bibliography
Anuman Rajadhon, Phya (1962): “The Khwan and Its Ceremonies”. Journal of the Siam Society 50.2: 119–164.Search in Google Scholar
Chau, Adam Y. (2008): “The Sensorial Production of the Social”. Ethnos 73.4: 485–504.10.1080/00141840802563931Search in Google Scholar
Csordas, Thomas J. (1994): The Sacred Self: A Cultural Phenomenology of Charismatic Healing. Berkley: University of California Press.Search in Google Scholar
Csordas, Thomas J. (2002): Body/Meaning/Healing. Hampshire/New York: Palgrave Macmillan.10.1007/978-1-137-08286-2Search in Google Scholar
Davis, Richard B. (1984): Mueang Metaphysics: A Study of Northern Thai Myth and Ritual. Bangkok: Pandora.Search in Google Scholar
Eberhardt, Nancy (2006): Imagining the Course of Life: Self-Transformation in a Shan Buddhist Community. Honolulu: University of Hawai’i Press.10.1515/9780824841751Search in Google Scholar
Hinton, Peter ed. (1984): Mankind, 14.4.Search in Google Scholar
Humphrey, Caroline/Laidlaw, James (1994): The Archetypal Actions of Ritual: A Theory of Ritual Illustrated by the Jain Rite of Worship. New York: Oxford University Press.10.1093/oso/9780198277880.001.0001Search in Google Scholar
Iida, Junko (2011): “Contacting Spirits and Poisons: Suffering and Healing in Northern Thailand”. Paper submitted to the 11th International Conference on Thai Studies, Bangkok, Thailand.Search in Google Scholar
Kato, Yutaka/Kawano, Misako (1992): “Person, Merit, and Power in Northern Thailand: An Anthropological Study”. The Bulletin of Research Institute of Civilization, Tokai University 12: 17–33.Search in Google Scholar
Kato, Yutaka/Kawano, Misako (1993): “Experience of Misfortune and Transformation of Destiny: Person, Merit, and Power in Northern Thailand Part II”. The Bulletin of Research Institute of Civilization, Tokai University 13: 19–35.Search in Google Scholar
Kato, Yutaka/Kawano, Misako (1994): “Illness of Children and the Notion of Rebirth: Person, Merit, and Power in Northern Thailand Part III”. The Bulletin of Research Institute of Civilization, Tokai University 14: 47–61.Search in Google Scholar
Kingshill, Konrad (1976): Ku Daeng–the Red Tomb: A Village Study in Northern Thailand. Third Edition. Bangkok: Suriyaban Publishers.Search in Google Scholar
Lindquist, Galina (2005): “Bringing the Soul Back to the Self: Soul Retrieval in Neo-Shamanism”. In: Ritual in Its Own Right: Exploring the Dynamics of Transformation. Edited by Don Handelman and Galina Lindquist. New York/Oxford: Berghan Books, 157–173.10.1515/9780857458889-009Search in Google Scholar
Penth, Hans (1994): A Brief History of Lan Na: Civilizations of the North Thailand. Chiang Mai: Silkworm Books.Search in Google Scholar
Potter, Jack M. (1976): Thai Peasant Social Structure. Chicago: The University of Chicago Press.Search in Google Scholar
Potter, Sulamith H. (1977): Family Life in a Northern Thai Village: A Study in the Structural Significance of Women. Berkeley/Los Angeles/London: University of California Press.10.1525/9780520341845Search in Google Scholar
Rhum, Michael R. (1994): The Ancestral Lords; Gender, Descent, and Spirits in a Northern Thai Village. DeKalb: Center for Southeast Asian Studies, Northern Illinois University.Search in Google Scholar
Sparks, Stephen (2005): Spirits and Souls: Gender and Cosmology in an Isan Village in Northeast Thailand. Bangkok: White Lotus.Search in Google Scholar
Tambiah, Stanley J. (1970): Buddhism and the Spirit Cults in North-East Thailand. Cambridge: Cambridge University Press.Search in Google Scholar
Tambiah, Stanley J. (1985): Culture, Thought, and Social Action: An Anthropological Perspective. Cambridge: Harvard University Press.10.4159/harvard.9780674433748Search in Google Scholar
Tannenbaum, Nicola (1995): Who Can Compete Against the World?: Power-Protection and Buddhism in Shan Worldview. Michigan: the Association for Asian Studies.Search in Google Scholar
Tidawan, Vaseenon (2006): Dynamics of kinship and the uncertainties of life: Spirit cults and healing management in northern Thailand. PhD thesis, http://bura.brunel.ac.uk/handle/2438/6636.Search in Google Scholar
© 2017 Walter de Gruyter GmbH, Berlin/Boston
Articles in the same Issue
- Frontmatter
- Nachruf – Obituary – Nécrologie
- Nachruf auf Sadik Jalal al-Azm
- Aufsätze – Articles – Articles
- “You Don’t Wear a Fur in Summer”: Kang Youwei’s Impartial Words on Republicanism (1917) and the Fate of Chinese Democracy
- Ein Fischlein mit Lästermaul Ibrāhīm al-Miʿmārs liebster Feind, Aḥmad b. Ismāʿīl as-Sumayka
- Auf der Suche nach einer verlorenen Zeit? – Visuelle Perspektiven der Kindheit in Mittelasien vor 1917
- Übersetzungen – Translations – Traductions
- Über die Idee und das Wirkliche (1890)Sō jitsu ron 想実論
- Josef van Ess Unfertige Studien II
- Unfertige Studien II: Bemerkungen zum Korankommentar des Aṣamm
- Beiträge zur 8. Nachwuchstagung der Schweizerischen Asiengesellschaft, Crêt-Bérard Puidoux, 27.–29. April 2016 Contributions aux 8èmes journées de la relève de la Société Suisse-Asie à Crêt-Bérard Puidoux, 27–29 avril 2016
- L’assujettissement des textes: quelques réflexions sur le classement par catégories dans les « encyclopédies » (leishu 類書) en Chine ancienne
- Se servir de la fiction comme guide: l’exemple des « romans de carrière » chinois contemporains
- Le commentaire de Tankuang sur l’Eveil à la Foi dans le Grand Véhicule: la probable influence de Wonhyo
- Le « film d’exploration » dans les textes de la critique de cinéma en République populaire de Chine
- The Ṣaḍakṣara-vidyā: A translation and study of the Tibetan version of the six-syllables spell
- Special Section: “The convergence of soul substances in Southeast Asia, and the spillage of blood: notions of personhood and health in transition” Edited by Elisabeth Hsu
- Introduction
- Permeable Personhood and Techniques for Negotiating Boundaries of the Self among the Luangans of Indonesian Borneo
- Condensing Life Substances within the House: The Rice-Boiling Shuhi of Southwest China
- Tying the Hand: Life Sustaining Technique in Northern Thailand
- The Dynamics of lennawa: Exchange, Sharing and Sensorial Techniques for Managing Life Substances in Ifugao
- The Shuhi House between Reformist China and Revivalist Tibet
- Sondersektion: Myanmarforschung im deutschsprachigen Raum Hrsg. von Georg Winterberger
- Einleitung
- Myanmar-Studien: Ein Überblick
- Vom sanktionierten Pariastaat zum Joint-Venture der Welt. Aspekte der ökonomischen Dynamik Myanmars
- How Society Shapes Language: Personal Pronouns in the Greater Burma Zone
- The Point of View Makes the Difference. Explaining the Position of Women in Myanmar
Articles in the same Issue
- Frontmatter
- Nachruf – Obituary – Nécrologie
- Nachruf auf Sadik Jalal al-Azm
- Aufsätze – Articles – Articles
- “You Don’t Wear a Fur in Summer”: Kang Youwei’s Impartial Words on Republicanism (1917) and the Fate of Chinese Democracy
- Ein Fischlein mit Lästermaul Ibrāhīm al-Miʿmārs liebster Feind, Aḥmad b. Ismāʿīl as-Sumayka
- Auf der Suche nach einer verlorenen Zeit? – Visuelle Perspektiven der Kindheit in Mittelasien vor 1917
- Übersetzungen – Translations – Traductions
- Über die Idee und das Wirkliche (1890)Sō jitsu ron 想実論
- Josef van Ess Unfertige Studien II
- Unfertige Studien II: Bemerkungen zum Korankommentar des Aṣamm
- Beiträge zur 8. Nachwuchstagung der Schweizerischen Asiengesellschaft, Crêt-Bérard Puidoux, 27.–29. April 2016 Contributions aux 8èmes journées de la relève de la Société Suisse-Asie à Crêt-Bérard Puidoux, 27–29 avril 2016
- L’assujettissement des textes: quelques réflexions sur le classement par catégories dans les « encyclopédies » (leishu 類書) en Chine ancienne
- Se servir de la fiction comme guide: l’exemple des « romans de carrière » chinois contemporains
- Le commentaire de Tankuang sur l’Eveil à la Foi dans le Grand Véhicule: la probable influence de Wonhyo
- Le « film d’exploration » dans les textes de la critique de cinéma en République populaire de Chine
- The Ṣaḍakṣara-vidyā: A translation and study of the Tibetan version of the six-syllables spell
- Special Section: “The convergence of soul substances in Southeast Asia, and the spillage of blood: notions of personhood and health in transition” Edited by Elisabeth Hsu
- Introduction
- Permeable Personhood and Techniques for Negotiating Boundaries of the Self among the Luangans of Indonesian Borneo
- Condensing Life Substances within the House: The Rice-Boiling Shuhi of Southwest China
- Tying the Hand: Life Sustaining Technique in Northern Thailand
- The Dynamics of lennawa: Exchange, Sharing and Sensorial Techniques for Managing Life Substances in Ifugao
- The Shuhi House between Reformist China and Revivalist Tibet
- Sondersektion: Myanmarforschung im deutschsprachigen Raum Hrsg. von Georg Winterberger
- Einleitung
- Myanmar-Studien: Ein Überblick
- Vom sanktionierten Pariastaat zum Joint-Venture der Welt. Aspekte der ökonomischen Dynamik Myanmars
- How Society Shapes Language: Personal Pronouns in the Greater Burma Zone
- The Point of View Makes the Difference. Explaining the Position of Women in Myanmar