Rajabhat Institute Chiang Mai
In Laos the Tai Dam migrated from Muang Lai Chau and Muang Dien Bien Phu (Muang Thaeng) in Northern Vietnam and came to Muang Luang Nam Tha in 1895 A.D. because of inter ethnic tribal fighting. The villages that the new immigrates established included Ban Pung, Ban Thung Dee, Ban Thung Om, Ban Nam Ngaen, Ban Thung Jai Tai. Later, in the area of Sib Song Ju Tai, there was a period of fighting with the Chinese Haw who were in allegiance with the Tai Ping Rebels. The Tai Ping rebels fled southwards into Vietnam and took refuge in the area of Sib Song Ju Tai causing uneasiness among the indigenous Tai Dam people in this area. As a result of this annoyance another migration took place in 1896 among the people living in Muang Sa Kob and Muang Wa (presently Muang Lai Chao). They resettled at Ban Pung, Ban Na Lue, Ban Mai . When the population increased they scattered and spread in areas of the Luang Nam Tha flood plain including Ban Thung Jai Nua, Ban Thung Jai Tai, Ban Paa Puak, Ban Thung Dee Kao, Ban Thung De Mai, Ban Naa Noi, Ban Pae, Ban Mai, Ban Pung, Ban Pa Sak, Ban Don Lae, Ban Na Lue, Ban Nam Ngaen, Ban Thung Om, Ban Hua Khua, and Ban Thung Kang. During the Dien Bien Phu War (1953-1954), some of the Tai Dam fled from military service under the French and went to Ban Nam Ngaen (in Muang Luang Nam Tha) and Ban Nong Bua Kham (in Muang Singh).2 Presently , the largest number of Tai Dam occupying Laos reside in areas of Luang Nam Tha Province . In addition there are also some residing in Bo Keo Province, Udom Xai Province, Pong Saly Province, and other provinces in Northern Laos.
Because the Tai Dam are not Buddhists, they do not have any religious ceremonies. Instead, they have ceremonies based on their beliefs in nature and their way of life. This paper will share a few examples of some important beliefs and rituals of the death Tai Dam at Ban Thung Jai Tai , Muang Luang Nam Tha , northern provinces in Laos.
Rituals Pertaining to Death
If there is a death in the village, a gun is fired three times into the air to announce the death of a villager. Work in the village is stopped and everyone prepares for the funeral. The corpse is washed by the relatives and later dressed in traditional Tai Dam clothing. White silk satin is sewed up into a shroud and the body is placed inside. It is then placed inside a casket with the face covered with a piece of face cloth called phaa khum naa.
If a child dies, it is not necessary to perform a funeral ceremony. The Tai Dam people bury the corpse immediately. If a teenager dies at night, then in the morning they will slaughter one pig or one buffalo and prepare it as a food offering for the dead person's spirit. This morning offering is called hed ngai. In the evening the corpse is taken to the burial ground (a wooded area outside the village called paa hiew) If an adult dies, the corpse is kept for 1-2 nights before it is buried. On the day of the burial, one pig or one cow or buffalo is slaughtered and offered to the spirit of the dead. This food of sacrifice is called "moo khao khum" . Three days afterwards the burial ceremony and offering to the spirit of the dead (called hed hiew) takes place. The hiew apparatus is constructed and placed at the grave site.3
Sending the Soul of the Dead to Muang Fa (Sky)
Bok Thang:
Bok Thang is a ceremony to send the soul of the dead to heaven. It takes place at the house of the dead, three days after the corpse has been buried. Preparation of the ritual paraphernalia includes the hiew apparatus (a structure with rectangular flags, some money (usually bank notes)utensils, tools of the trade, models of domesticated animals, bamboo food tray, (sticky rice, water etc.), basket of clothes with personal belongings and one bottle of liquor. When the appointed time is reached 'keray kok" (person in charge of the funeral ceremony) invites the residential house spirit (pee huan) to receive and consume the offerings. Afterwards he will read the sacred text for sending the soul to heaven, quoting the route from the dead person's home to Muang Lai and Muang Thaeng, the homeland of the Tai Dam in Northwest Vietnam. Then the spirit (soul) is directed to go to the Phaya Thaen (gods of the Tai Dam ) in the sky.
Book of the Dead : (Kham Song Pee Taay Mua Muang Fa)
The Book of the Dead is a sacred text written for the purpose of sending ones soul up to Muang Fa (sky). Keray kok uses this text dfuring the bok tang ceremony three days after burying the corpse. The ceremony occurs at the house of the dead person.
Keray kok initiates the calling of the dead person's souls by reading in the text. He specifically directs the soul on a route which will go to Muang Fa. Beginning at the place of the grave, Ban Thung Jai Tai, Muang Luang Nam Tha, the keray kok instructs the way to several cities; to Muang Ai, Muang Ngern, Muang Khwa, Muang Thaeng (Dien Bien Phu), Mung Muay, and then guides the way across the Dam river to Muang Min, Muang Law Luang, and then to Pee Fai waterfall the area which has a boundary with the realm of spirits. Instructions are given to climb up a brass staircase which leads up to Dam Doi (the lower level of the sky) and then further up to Dam Luang (the upper level of the sky) Where there is a meeting with Phaya Thaen Luang, the great god of the Tai Dam at Muang Lien Pan Luang. After that, the torso souls of sing tao (ruling class) stay at Muang Lien Pan Luang while the sing phu noi (lower class) go down to Muang Lum Doi. The souls at the crown of the head (Jom khwan) are then invited to be the ancestral spirits residing at the home in the area of kalaw hong to serve as guardians for the members of the family.
Hed Hiew Ritual 4
Hed Hiew Ritual is performed three days after the burial of the dead. This special ceremony is for sending the soul to heaven. The ritual apparatus used is called hiew.
Hiew refers to the paraphernalia used in the Tai Dam funeral. A number of triangular and rectangular flags decorated with silk are attached to bamboo sticks and are positioned in a circle around the main pole called sao luang (about 3-4 meters from the ground). This is placed in the area in front of the grave. There are three different kinds of hiew.
Hiew Khruang Yai This is the large apparatus containing 80 flags divided into 2 sets of 40 each. The sacrifice food includes 1 slaughtered cattle. This type of hiew is made especially for the ruling class (Sing Law Kham family of Sip Song Ju Tai) or other rulers belonging to the Tai Dam clan in Northern Vietnam.
Hiew Khruang Klang This is the usual size apparatus of 40 flags. 1 cattle is sacrificed. This type is used for the common Tai Dam citizen. If a member of the upper class and common class happen to die together , then the upper class funeral must be performed first. It is believed that if the common class funeral occurs first, then the ruling class person will suffer and consequently his soul may not have the power for the long journey.
Hiew Khruang Lek In this ceremony it is very simplified. There may only be one flag and a few things present. A pig is slaughtered . For instance, if they are real poor they may not be able to slaughter an animal, and instead offer some food to the spirit of the dead.
The traditional Tai Dam funeral is presided over by keray kok, the organizer of the ceremony. He makes sure everything is in order according to tradition. The first order of business is to wash and bath the corpse. Then the keray kok dresses the corpse and wraps it in cotton cloth. The keary kok must choose the burial spot by throwing an egg on the ground. The sign of a good oman is when the egg cracks upon hitting the ground. This is the sign that an appropriate place has been found to dig the grave. Another important role of the keary kok is that he performs the sending the soul of the dead to heaven ceremony. The keray kok is the eldest son-in-law of the deceased. In the case there is no eldest daughter then one of the
other sons-in-laws will be asked to be the keray kok. If they have no daughters then they will ask a close relative to represent their family. The keray kok's job is to lead or guide the soul of the dead from earth to heaven, therefore he must learn many spells called khata khom so the spirit would not come back and haunt him. The keray kok wears a white cloth around his head and waist. Also by his side he would carry a small knife as a weapon to protect himself from haunting spirits
During the ceremony the participants must dress in special clothing. The daughter-in-law and son-in-law wear white . The keray kok wears a white turban throughout the whole time. The corpse is brought in procession from the house to the burial grounds with the keray kok leading the way. All the necessary offerings and paraphernalia are carried in the procession. The relatives prepare the food offering to the spirit of the dead. Before burning the corpse someone throws an egg to see if its a good place to dig the grave. If the egg breaks, then its a good sign and a grave is dug at that spot. If on the other hand the egg does not break, then another spot will be found.
Before the corpse is lowered into the grave, bunched up strings are made into a cord and wrapped around the breast over the heart. The body is placed into the grave and its buried with the cord coming out at the mound where a model house is place. The cord goes through the house where the dead person's belongings, and money called ngern sien are placed. From the house the cord is attached to the main pole (sao luang). This cord is the power line for sending the soul up into heaven.
At the very top of the main pole, there is a model of a horse (if the deceased was a man) or a small chair (if the deceased was a woman). An umbrella is placed over these models which are vehicles for transporting spirits up to heaven.
After the funeral ceremony is completed, all the people attending the ceremony must bath in the river before returning home. This is done to purify their bodies. That evening , they perform the suu khwan ceremony which is presided over by mor khwan who is one of the relatives of the deceased. The others who attended the funeral will also come to get good luck from this ritual. In the morning the family of the dead will take food to the grave and leave it there. This is done every day for 3-7 days. After this period keray kok will visit the grave and ask the spirit to return from heaven and invite it to stay in their house with the other ancestral spirits. The spirit is invited to stay in the end room inside the house. This room is called Kalaw Hong and it is believed that the ancestral spirits will protect the household. After 10 days offerings are given to the ancestral spirits of the house and continue every 10 days thereafter. This presentation of offerings over ten days is called sen paad tong .5 In addition to this , there is special offerings given to the pee huan after the harvest. Rice is offered to the spirits who will help to bring the household good luck.
Sen Kwaad Kwaay6
Sen Kwaad Kwaay is an important Tai Dam ritual concerning the 80 khwan souls that leave the body after death. The Tai Dam believe that these 80 khwans flee the body and scatter from three soul zones within the body. These zones are the zone of perception around the head or upper part of the body, the torso zone and the zone of movement including the feet and hands. It is necessary to invite them to permanent places to reside. Those from the head zone are invited to become ancestral spirits in the far corner room in the house. Those in the torso are called to reside in the sky depending on their social status whether they are of the common or ruling class. Other factors include good deeds, misbehavior, evil deeds etc.
After death the Sen kwaad kwaay ceremony must be performed because the house is without favorable vibes. It is no longer an auspicious place since the death of one of the members of the household. This ceremony is like a cleaning called Huan haay or mourning house. The Mor mod is called upon to clean the house and make it well again. He or she is a ritual expert in charge of the ceremony. The female expert is called Mod and the male called Mod lao. The day before the ceremony begins, all the earthen water jars are turned upside down. The head of the house prepares all the necessary materials for the ceremony. This ceremony requires one bottle of liquor, one string of tied up betel nuts, one bunch of betel leaves, two chickens, one chick and a flat bamboo kradong tray with ashes taken from the cooking hearth. The bamboo tray of ashes later is used to confirm the departure of spirits to their appropriate abodes.
On the next day the ceremony takes place after all the members of the household are assembled in the main room of the house. The Mor mod arrives and places a white cloth at the entrance of the courtyard. This white cloth is a sign for area evil spirits not to enter into this area. The Mor mod climbs up the stairs to the main room where everyone is waiting for the ceremony to begin. This is a bad luck house so neighbors stay away from the house because for the time being the house is considered off limits. The Mor mod ties the chick's claw up with some string and the ties it to one of the legs of a low stool that the Mor mod sits on during the duration of the ceremony. When the ceremony is completed the chick is released outside in the courtyard. The meaning behind this releasing gesture is that all the evil spirits have been swept out of the house. Afterwards a suu khwan ceremony takes place for all members of the household. The suu khwan ceremony is a calling back of khwan (souls) that have left the body of the mourner who suffers from shock became a member of the family has died.
That evening the tray of hearth ashes are placed on the floor overnight. In the morning members of the house carefully examine the tray to see if it has be disturbed. An undisturbed tray of ashes means the dead spirits have successfully traveled to Muang Fa (celestial city, or sky) . If the ashes are disturbed, it is interpreted that spirits still linger around in the area. Whether spirits successfully go up to the sky or not , the ceremony is followed by an invitation to various places. Some are invited to stay at the house, at the grave site , or remain in the sky.
Mourning
When a member of the family dies, there is great sadness. According to the Tai Dam tradition, the sons or sons-in-law would mourn by wearing white, while the daughters or daughters in law would have lower the hair bun on their head (Usually their hair is made into a bun leaning slightly to the left or right). Moreover, during the period of mourning, they are not allow to wear any make up. The wife of the deceased would have to let her hair down, dress plainly, and like her daughters would not be allow to wear make up. She must also take out the hem decorations on her tube-skirts. She must live a simple quiet life for a year as the proper period of mourning for her husband. On the other hand, if a wife dies, the husband would not have to mourn for his wife.
During this period of mourning, the neighbors usually would not come to visit the deceased's house or family. They consider it bad luck to do so especially if the Inviting the Spirit to House Ceremony hasn't been performed yet. Likewise, the decease's family does not go around visiting other people's house as they will be feared and unwanted until after the Inviting the Spirit to House ceremony is done. Neighbors are fearful of having them in their homes during this time.
Inviting the Spirit to the House Ceremony 7
Three to seven days after death, the Tai Dam would invite the spirit back to their house in order to join the other ancestor's spirit at home. This ceremony is performed by "keray kok" or "Mor Sen" . The deceased's relatives would prepare a meal in a fancy tray called "Paan Puan" for the Keray kok. Before the ceremony starts, a relative of the deceased would have to go call the deceased's spirit at a street junction. According to Tai Dam tradition a junction is the easiest place to find the deceased's spirit because a junction can easily connect a pathway from the living to dead.
After the deceased's relative has invited the spirit to the house, all the deceased's relatives have to lift the "paan puan" up once all together and pass it on to the keray kok. The keray kok would then invite the spirit to the house and offer the food that is on the paan puan. After that, he invites all the dead ancestor's spirit that lives in the house to have a meal and take the offerings. In each Tai Dam house, they would have a list of all the dead ancestor's spirit living in the house.
If the deceased is a Sing Phu Noi (general citizen, lower class), the keray kok would invite the spirit to the house up the front stairs. But if the deceased is a Sing Thao (ruling class, upper class), the keray kok would invite the spirit to the house up the backstairs. This ancestral spirit room is called "Kalaw Hong".
The spirit would be lead to the ancestral spirit room, located in the farthest "Kalaw Hong". After the spirit has been invited into the spirit room, the host would ask the keray kok to perform the suu khwan ceremony (Calling back the soul) for the members of the deceased's family. Other people who are invited to join the suu khwan ceremony would have to bring a small bag a sticky rice for this ceremony. After the keray kok has performed his ceremony, everyone would be invited to have a meal.
Belief of Khwan, Pee and Thaen
Khwan:
Khwan is something which dwells in important organs and which is essential for the vital function of the body. This vital sprit in human body is sensitive, vulnerable to bodily mishaps that will lead to illnesses or shocks. When these symptoms occur, the Tai Dam will hold the ceremonies to welcome Khwan back to the body. The khwan usually inhabit the body. When a person died, they will move elsewhere to heaven or other places as determined in the cosmology of the Tai Dam, the places being conditional upon the status of the deceased . The people responsible for the treatment of the sick believed to have fallen the victim to evil spirits are called mod( sorcerers) . They are well-versed in thaumaturgy and know how to get in touch with the spirits through ceremonies in order to achieve remedies for the illnesses. These cures consist of setting up offerings to contact the spirit that causes the illness to come and consume the offerings. Then a request is made to the spirit to return khwan of the sick. If the spirit refuses, various means will be used to force tit into returning khwan back to the body of the sick so that the latter will recover.
Pee (spirits after death)
The Tai Dam believe that the world has supernatural power that is unseen but very powerful. These powerful spirits influence what happens in the Tai Dam community and directly effect all members of Tai Dam society. The spirits respond to both good and evil deeds among the populace and dish out punishment and gives rewards. Therefore the world of spirits directly effect the lives of each Tai Dam.
After death the spirit is said to depart from the body and roam about. If one leads a good life your spirits are sent up to reside with Dam or the ancestral spirits at Muang Fa. If you lead a bad life and was an evil person, after death, you spirit would become a wondering spirit full of mischief , constant agony and eternal suffering.
Dam or Pee Dam8
Dam is the ancestral spirit of the Tai Dam that has been sent up to the sky to Muang Fa. There are three categories of Dam.
1) Dam Huang: This is the house for ancestral spirits located in the farthest corner of the room where its quiet and undisturbed. This area set aside in the farthest corner is called kalorhong. Tai Dam believe that after death the spirit of the dead is invited to return and reside at the kalorhong area. It becomes the protective spirit for all members of the household.
2) Dam pa hiew (grave site dam spirits) These are the spirits residing at the grave site of the deceased and originally inhabited the zone of the khwan muu (hand soul) , khwanthao, (feet soul), khwan paak (mouth soul), khwan jamuk (nose soul), khwan huu (ear souls) , khwan taa (eye souls) and collectively are called khwan plaay or "souls at the end".
3) Dam Doi and Dam Luang: These are the two places for spirits that once resided at the torso of the body. All Tai Dam people are placed hold different social standings in their community. The lower class or sing phunoi leave the body after death to reside in the area called Dam doi. Members of the ruling class or singtaaw reside in the abode called lien paan luang which is near to Phaya Taen Luang, the abode of the celestial god of the Tai Dam in Muang Fa (sky realm).
In additon to these spirits that reside in the realm of the sky, there are other categories that are mentioned below.
Muang Pee Juang: This is the celestial abode for those spirits who loved others who they could not marry. These kinds of spirits came from Tai Dam people who were single, widows, widowers , or married ones who were secretly in love with another man or woman.
Muang Hiit Muang Hai: These are the celestial abodes of Tai Dam people who were under-achievers, under-fed, down and out, poor, and homeless. Their spirits are in constant agony , craving for food and drink and always doing without the necessities.
Muang Pee Khora/ Muang Khora Muang Khlaay: These are the celestial abodes for the Tai Dam single person who never married and never had children. They are constantly crying, lonely and in agony.
Muang Yuu Laa Yuu Laay: This is the area belonging to the spirits of the lazy and sleepy headed Tai Dam. These spirits are always sleeping. If another lazy spirit arrives, there is only brief recognition and then dozing back to sleep.
Muang Pee Kerd: This is the area for the spirits coming from the young children under 10 years . It is imagined that this place is very similar to a nursery with some on there taking care of the spirits .
In addition there are others including Muang Pee Pood, Muang Pee Paay, Muang Pee Khaaw, and Muang Pee Luang.
Thaen
Thaen or Pee Fa is the celestial god of the Tai Dam race that resides at the peak of the sky. Thaen has the most power over both heaven and earth. Thaen looks over the world, is often called upon to help out, helps to make things prosperous, and assists in making things succeed . Thaen also responds to evil by punishing those who do wrong by breaking either the moral of civic law. Thaen can get angry with individuals and can cause death to members of the Tai Dam community. There are many kinds of Thaen.
1. Thaen Luang: This is the head of all the gods and controls all minor gods.
2. Thaen Pua Kaalawii: This is the deity whose duty it is to look after and taking care of humans. The deity cares for the fertility of the land and controls the weather conditions especial wind and rain.
3. Thaen Chaad: This deity determines the spirits to become humans. Thaen Chaad assigns a destiny for each human.
4. Thaen Naen: This deity assigns the life expectancy for all humans and controls the Ming khwan (tutelary spirits) for each individual to ensure good fortunes.
5. Thaen Bun: This deity decides whether a person is wealthy or poor.
6. Thaen Khur: This deity causes disease and sickness especially among the children.
7. Thaen Khor: This deity is responsible for causing accidents and misfortune.
8. Thaen Sing: This is the tribal deity who duty it is to protect and provide happiness to the clan members of different families. Thaen Sing also welcomes all the new ancestral spirits to the corner room of the house known as kalorhong.
9. Thaen Sat: This deity controls the rules and norms of society and dishes out judgements and punishment.
10. Thaen Wee: This deity is assigned to take care of the auspicious nature of land including houses, villages and cities. He also reigns over the destiny of rulers determining who will become rulers.
11. Thaen Nung Khaaw: This deity is assigned to light and makes clear things are illuminated properly. Thaen Nung Khaaw also gives beauty to nature and serves as promoter of good environment.9
Sen Huan : Sacrifice, and Rituals of Ancestral Spirits of the House
Sen Huan is a very important ritual among the Tai Dam group. The Tai Dam believe that every house has ancestral spirits (mother, father, grandparents, great grandparent etc.). Normally the sen huan ritual (sacrifice, pay homage and appease the ancestral spirits) takes place among all Tai Dam families every 2-3 years. The size and grandness of the ceremony depends on the family's economic and social status. The sen huan ritual is a celebration of gratefulness, goodness and kindness shown to the ancestral spirits. It is a very auspicious ritual performed so that the household is protected and the family lives in peace and happiness. The celebration includes a family party . The important person during the ceremony is called mor sen. Others who participate are the members of the family , and invited guests. If the members are government officials or belong to the upper class the celebration may include up to 300 guests.10 The relatives joining in the sen huan are divided into two different types. The first kind are the blood relatives, and the second kind are relatives through marriage. The in-laws dress formally in special costumes for the occasion.
Before the ritual takes place preparations must be made for the sacrifice offering. These include one bottle of local liquor, 1 pig (pork, intestines, head, spine, hoofs, tail), food (local salad, bamboo soup, curry, vegetable soup, sticky rice, local desserts, boiled taro, sugarcane, fruit and water). Usually the liquor takes between 6 months to 1 year to ferment and the pig takes a year to raise.
The sen huan ceremony begins in the morning. The mor sen performs the ceremony in the ancestral spirit room located in the farthest room in the house. The people who enter this room during the ceremony are all the family members who are related by blood. All the in-laws remain on the outside during the ceremony held inside the room. At the start of the ritual, the head of the house lifts up the offering tray and pays respect to the ancestral spirits. After that, the mor sen begins the inviting of the spirits to take the offering . He calls off the names of all the ancestors from the list of ancestors called pab. They are, one by one , invited to eat the offering. The mor sen uses chopsticks to lift up the food from the tray and gives it to each spirit to eat. The food and water is dropped down through a hole in the floor to the ground below. This ceremony is performed twice, in the morning and at noon. In the afternoon there is a ceremony called sen lao luang. During this time the ancestral spirits are invited to drink local liquor.
Sen Paad Tong:
Sen Paad Tong is a ritual performed to honor the ancestral spirits by providing food and asking for blessings. Normally every member of a family must participate in the Sen Paad Tong ceremony in order to sustain the memory of their parents and grandparents who have passed away. They also want to offer food to their ancestors' spirits in the same way as when they were alive. There are two kinds of Sen Paad Tong ceremonies. Firstly, every ten days after the death of a family member, food is prepared and water is set out on a tray . The food and drinks are prepared as they would have been if the spirits were alive. The tray is set out at the corner (kalaw hong) twice; once in the morning and another time in the evening. This is done just before the family begin to eat their meals, whether its breakfast or dinner. Words of invitation are spoken by the head of the house, who invite the ancestral spirits to eat the meal. The head of the house also asks for protection and blessings for the family property, livestock and each member.
The second type is held after the rice is harvested and put away in the rice barn. Members of the house prepare sticky rice, khao lam (sweet sticky rice with pudding roasted in bamboo stems), minced buffalo (laap khwai), and in season fruit. All these things are offered to the ancestral spirits in the kalaw hong. This special food offering after the rice harvest is followed with words of thanksgiving by the head of the house who thanks the spirits for clearing the land, making it fertile and bring about a good harvest. Because this ceremony is held only once a year, the members of the household will invite all the clan spirits to attend the feast.
Khab Mod: Ritual Chanting to the Sick (Asking spirits about the illness)11
This is a traditional medical treatment practiced by the Tai Dam group especially for ailments which are not immediately taken care of through medicines and other remedies. If this is the case the patient will go to mor yao (one who cast spells, and performs remedy chanting).
Mor mod will spend most of his effort chanting , questioning and making forecasts for as long as it takes so that he can find out what is causing the illness to the patient. If the problem can be easily determined, then a sacrifice will be made to the spirit causing the illness in the patient. If on the other hand the problem can not be determined , a more complex procedure must be tried. For example formally, the patient must pay honorary fee (kha khai) to the teacher spirit (pee mod) of the mor mod in the amount of 2 bee (French coins) equivalent to 1,000 keep (Lao currency), 8 pairs of candles, 2 chicken eggs, 2-3 pieces of garlic, 1 bundle of cotton, 1 package of salt, 1 bowl of husk rice, and 1 stand of hair . This is all offered in a ceremony in front of the patient at his house. Of course the mor mod with inform the pee mod shrine at his house about the ceremony.12
After the sacrifice of the pee mod, two attendants of the mor mod play the local flute called pee (pao pee). During the playing of the flute the mor mod will invite the teacher spirit (pee mod) to find out what is going on, and what is causing the illness in the patient. At this time husk rice is thrown to determine, and forecast odd or even numbers. Three forecasts are made and through the numbers the mor mod can determine the nature of the spirit , for instance ,house spirits (pee ruan),forest spirits ( pee paa), and others . If the numbers do not reveal the spirit name , they must continue to chant and throw the husk rice. The process may take many hours, going on from afternoon to late in the evening. When the cause of the illness is finally revealed, the relatives of the patient will prepare to offer a sacrifice to the spirits causing the illness. During this ritual the spirit is invited to leave and the health of the patient is restored.13
Nowadays, the mor mod uses both traditional and modern method of treatment for their patients. Some patients receive treatment in the or hospital while the mor mod may perform the ritual at home .
Characteristics of Tai Dam Society
Family and Kinship
The husband is predominately the head of the household and therefore the family organization between family members is based on patriarchal relationships. The father ancestral spirit is the main spirit in the spirit realm and therefore is given the appropriate respect in ritual ceremonies. There are two main categories that family kinship are based on either by blood relations or through marriage . Through marriage only the daughter in law is permitted to attend the sen ruan ancestral spirit of the house ritual. Whereas the son-in-law and the wife's relatives are not permitted to attend the sen ruan ritual. Therefore the father is the important head of the household. The man has a higher position than the woman in the Tai Dam household. When they get married the wife will accept the ancestral spirit of the husband. Furthermore, in daily life the husband has the authority to make all important decisions concerning the family . For example , concerning the heritage of the family unit, things of value, The household property and valuables are passed down through the eldest son in accordance to age. Because the sons must take care of the parents in their old age, they are therefore responsible for appeasing the ancestral spirits . The daughter who takes up residence in the husband's household therefore only receives small portions of the will such as utensils, and a few fowl or hogs. Women never inherit a house or land property.14
Tai Dam Community
The Tai Dam community is based on kinship relations. This is especially true concerning the ancestral spirits. Relatives cooperate and help each other throughout the year depending on the situations that arise. The society is largely influenced by the different community spirits . For instance , the pee ruan (house spirit), pee ban (village spirit) and pee muang (city spirit). In former times , social behavior was directly influenced and controlled by the spirits and the way they were interpreted by members of the Tai Dam community. After the revolution of 1975 and change of government , the communists party abolished all animistic practices. This resulted in the stoppage of the pee ban and pee muang rituals. The pee ruan (pee phor pee mae , ancestral spirits ) ritual however continued and usually tied the family unit together and therefore was not considered a threat to the government of Laos. In contrast, the other two rituals might cause revolt against the government. Other rituals which are still practiced as they have been in former times are sen yao (ritual of respect for witch doctors (mor mod) before giving treatments) and khab mod. These help to make living comfortable and pleasant for the Tai Dam.
Tai Dam Social Class
The Tai Dam social class can be divided into two groups. They are called the Sing Thao (ruling class, upper class) and Sing Phu Noi (general citizens, lower class). The Sing Thao are the ruling class who originally migrated from the area of
Sip Song Ju Tai in Vietnam. For instance the family of Sing Law Kham found scattered throughout Northern Laos. Sing Phu Noi make up the common citizens of the Tai Dam communities in Laos, for instance, Sing Luang, Sing Wee, Sing Kwang, and Sing Luu. The differences between the two classes can be clearly seen in the degree of the various rituals and ceremonies . Naturally the ruling class performs their ritual in a grand and splendid way as compared with the general populace. For example the two largest ceremonies include the sen ruan (ritual for the house ancestral spirits), and the funeral ceremony. Sen ruan of the Tai Dam lower class gives less offerings than the upper class, perhaps a chicken or pig instead of cattle by the upper class. Funeral ceremonies are attended by many more people and the procedure is much more complex than the commoners. Even though there are two distinct classes , there are very little difference in day to day life. They marry together and work together as brothers and sisters. Presently the Tai Dam are citizens of Laos and are entitled to the rights of the Laotian government.
The culture of the Tai Dam is unique from other Tai groups. They are different from other groups of Tai because they are not Buddhists and they have never been influenced by any other religion. The Tai Dam are animists who believe in the spirits of forests, cities, villages, houses and their ancestors. Their ethnic identity can be seen in their spoken and written languages, their ways of earning a living, their customs, rituals, and ceremonies. However, it appears that their culture is undergoing change as the young are starting to wear Western clothes and strive for acceptance in the mainstream culture.
Endnotes
1. Department of Fine Arts Prachum Pong Sawadan Chabab Haw Samud
Haeng Chat (Pong Sawadan Muang Lai) Bangkok: Khurusapha Printing,
2507, page 254.
2. Interview with Mr. Saeng Thong Thamabupha, Assist. Head of Cultural
Information Center in Luang Namtha Province, May 9, 1995.
3. Interview with Mr. Pheng Phwan Dao Phon Charuen, Employee of the
Cultural Information Center in Luang Namtha Province, May 10, 1995.
4. Interview with Mr. Bun Seum, 58 years old, observer during the Tai Dam
funeral, Ban Thung Jai Tai, Luang Namtha Province, Laos, October 20, 1994.
5. Tai Dam Calendar 1 cycle has 10 day and are called kaa, kaab, hab, haay
(raway) , mueng, peuk, kad, kod, huang (luang), tao .
6. Interview with Mr. Sulin Phon Suk Sawang , 44 years old, Ban Thung
Jai Tai, Luang Namtha Province, Laos, October 18, 1994.
7. Observed during Tai Dam funeral, Ban Thung Jai Tai, Luang Nam Tha
Province, October 19 - 20, 1994.
8. Patthiya Yimrewat A history of social and culture in Sib Song Ju Tai, Institute of language and culture , Mahidol University , 1998, pp. 172-177. And study from book of the death "Kham Bok Thang", from Mr. Boon Seum, Ban Thung Jai Tai Luang Nam Tha province, Lao PDR.
9. Ibid.
10. Interview with Mr. Yong Wa Lee, 48 years old, head of Cultural Information Center, Luang Namtha Province, Laos, May 9, 1995.
11. Observer of khab mod ritual, Ban Thung Jai Tai, Luang Namtha Province,
Laos, April 1, 1996.
12. Interview with Mr. Bun Seum , 58 years old, Mor Mod of Ban Thung Jai
Tai, Luang Namtha Province, Laos, April 1, 1996.
13. ibid.
14. Interview with Mrs. Kham Yaeng Dee Wan Sai, 46 years old, Ban Sai
SomBun, Luang Namtha Province, Laos, October 19, 1994.
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