THAI FUNERAL RITE RITUAL PROCESS TO CREATE a NEW LIFE FOR THE DEAD (THAI FUNERAL IN PHU YEN, SON LA)

VIETNAM ACADEMY OF SOCIAL SCIENCES GRADUATE ACADEMY OF SOCIAL SCIENCES LO XUAN DUA THAI FUNERAL RITE: RITUAL PROCESS TO CREATE A NEW LIFE FOR THE DEAD THAI FUNERAL IN PHU YEN, SON LA

VIETNAM ACADEMY OF SOCIAL SCIENCES

GRADUATE ACADEMY OF SOCIAL SCIENCES

LO XUAN DUA

THAI FUNERAL RITE: RITUAL PROCESS TO CREATE

A NEW LIFE FOR THE DEAD (THAI FUNERAL IN PHU

YEN, SON LA)

Major: Folklore Major code: 62 22 01 30

SUMMARY OF THE DOCTORAL DISSERTATION IN

CULTURAL STUDIES

Ha Noi 2016

THE DISSERTATION HAS BEEN COMPLETED AT GRADUATE ACADEMY OF SOCIAL SCIENCES VIETNAM ACADEMY OF SOCIAL SCIENCES

Supervisors:

1 Hoang Cam, Ph.D

2 Nguyen Thi Phuong Cham, PhD Associ.Prof

Reviewer 1: Lâm Bá Nam , PhD Associ.Prof

Reviewer 2: Hoàng Nam, PhD., Prof

Reviewer 3: Võ Quang Trọng, PhD Associ.Prof

The Dissertation shall be uphold before the Examiner’s Board Meeting hold at the Graduate Academy of Social Sciences on

……… 2016

The dissertation is available for reference at:

- The National Library;

- The Library of Social Sciences

LIST OF THE AUTHOR’S PUBLICATIONS RELATED TO THE DISSERTATION

1 “Worship rites and worship places in the religious beliefs of the Thai people in Phu Yen, Son La”, the Folklore Magazine, Edition 4, Pages 77-83

2 Sip Xi Tet of the Thai people in Phu Yen, printed in Traditional custom

of Thai, Tay and Nung ethnic minorities, the Folklore Magazine, H

3 Some life cycle rites of the Thai people in Phu Yen, Son La,

financed by Vietnam Association of Folklore in 2012, accepted in 2013

4 “Some changes in funeral rites of the Thai people in Phu Yen, Son La”, the Folklore Magazine, Edition 3, Pages 10-20

5 Some funeral chants of the Thai people in Phu Yen, financed by

Vietnam Association of Folklore in 2013, accepted in 2014

6 Funeral ceremony of Lo family in Tat village, Publishing House of

Culture and Information, H

7 Some funeral rites of the Muong people in Muong Lang – 3B prize

awarded by the Vietnam Association of Folklore

8 “Phi Tay” in religious belief and funeral rites of the Thai people

in Phu Yen, Past & Today Magazine, Edition 453, pages 46-56

9 “Traditional funeral of the Thai people in Phu Yen”, the Folklore Magazine, Edition 2, Pages 68-73

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Introduction

1 Reason of choosing the topic

In the background that studies in funeral rites in general and Thai culture and Thai funeral rites in particular have achieved significant outcomes, increasingly both in quality and quantity, however such studies have not overviewed ethnic groups and local Thai groups Funeral rites are mostly described as one of life cycle rites, or funerals are considered as valuable cultural heritages that should be preserved, but what are their functions have not been concerned

On such spirit, it is to study in the dissertation “Thai funeral rite: Ritual process to create a new life for the dead (Thai funeral in Phu Yen, Son La)” to contribute to learning about nature, origin, process of

preparation and practice of funeral rites; further explain cultural values and functions that are brought about in the social life to assist in orientation of social policies

2 Objectives and tasks of study

- Objective of study: To provide a case study to the panorama of research and arguments in cultural and anthropological studies in terms of the role and significant function of social culture in funeral rites in human life in general

To supply scientific data for local cultural managers to make policies related to intangible culture in general and funeral rites in particular; to contribute to maintenance, preservation and improvement of cultural values

of ethnic minorities

- Tasks of study: To collect documents and written materials; to do case study, field survey, summarization and comparison, completion of useful manuscripts on the religious relief in funeral rites

3 Object and scope of study

- Object of study: Funeral ritual process of the Thai people in Phu Yen

is studied; rite practices in common funeral of old aged women are reviewed, which are basis for analyzing function of ritual practice and ritual symbols in funeral process

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- Scope of study: Natural space, economy, society, customs and habits, way of preparation and practice of funeral ritual process of the Thai community in Phu Yen (Son La) with funeral rites occurred from the late

XX century to the early XXI century

4 Sources of materials and study methods

4.1 Sources of materials

Materials are mostly ethnographic fieldwork data obtained from the study locations of Phu Yen villages where the white Thai people are populating In addition we further extend scope of fieldwork on funeral rites of some ethnic co-populating groups, especially the Muong ethnic minority, for comparative data

In the dissertation, previous outcomes of researchers at home and abroad regarding funeral rites in general and Thai culture and funeral rites

in particular are also exploited and used

4.2 Study methods

- Ethnographic fieldwork method (observation, interview, recording, noting, taking photograph and filming, etc.); secondary material study method; synchronic, diachronic comparison method; multidisciplinary study method in cultural studies

5 Significance and contributions of the dissertation

- The dissertation is a special work to further provide new fieldwork data

on preparation and practice of funeral rites, thereby traditional Thai funeral rites restored in the period of national renovation and integration are recognized

- New concepts of the Thai people in Phu Yen on function of rite practice, funeral chants and funeral ritual symbols are also interpreted to create a new life for the dead, to establish a strong belief for the living to make their personal life, family and society better and better

- It has a part in affirming the cultural role and function of funeral rites, contributes significantly to Thai studies, provides a case study to arguments

in cultural and anthological studies on the role and function of funeral rites, which are basis for making appropriate cultural management policies

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6 The dissertation structure

Apart from the introduction, the conclusion, the references and the appendix, it is laid out in four chapters as follows:

Chapter 1 Overview on study, reasoning foundations and location of study

Chapter 2 Thai funeral rite preparation process

Chapter 3 Process of funeral rite practice

Chapter 4 Role and function of rite practices in creating a new life for the living

Chapter 1 OVERVIEW ON THE STUDY, REASONING FOUNDATIONS

AND LOCATION OF STUDY

1.1 OVERVIEW ON THE STUDY

1.1.1 Studies in funeral rites of ethnic groups in Vietnam and on the world

The most plentiful quantity of works and authors includes works compiled by authors of Viet (Kinh) ethnic group regarding funeral rites of the Viet (Kinh) people (about hundreds of publications) affected by Han culture

Apart from works of such above mentioned authors, many other authors are also interested in funeral rites of other ethnic groups in Vietnam; majority is the Muong people and the Tay Thai language in localities These are important data helping the dissertation author approach funeral rites in general and have comparative data of the Thai people’s funeral rites

Writings about funeral rites of ethnic people in the world are the classic article of Robert Hertz, Death and the Right Hand, published in 1960,

regarding funeral ritual process of the Borneo people, Indonesia; especially the article “From Death to Birth: Ritual Process and Buddhist Meanings in Northern Thailand” by Keyes, translated by Truong Thi Thu Hang; edited by Ngo Hoang

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1.1.2 General studies on the Thai people

General studies on Thai people are diversified, but just focusing on Thai culture and there is not any work mentioning in detail funeral ritual process

1.1.3 Studies on other Thai funeral rites and religious practice

Studies on other Thai funeral rites and religious practice are increasingly

plentiful and qualitatively These are main data for the author to make overall survey on funeral rite belief of Thai groups in Phu Yen district to finalize this dissertation

1.2 Reasoning foundations

Reasoning foundations, main approach for the author to consider the issues in Thai funeral rite: Ritual process to create a new life for the dead, are psychological function approach of Hertz and Keyes, indicating

that all cultural practices, of which are funeral rites, have psychological functions for the living, making them believe that their relative is not died, but transformed to a new life; funeral helps the living overcome the spiritual shock, stabilize social order and their family

1.3 Overview on locality of study

1.3.1 Natural condition

Phu Yen is a mountainous district on the Northeast of Son La province, 180km far from Hanoi, 120km from Son La; adjacent to Van Chan district

of Yen Bai on the North, Tan Son district of Phu Tho province on the East,

Da Bac district of Hoa Binh province on the Southeast, Moc Chau, Yen Chau districts on the South and Bac Yen district of Son La province on the West The overall area of the district is 123,655 ha, equal to 8.7 % of natural area of Son La province

There are about 100 small and big streams running over the district from Da River; the climate is tropical monsoon; rainy season and dry season are coincided with summer and winter respectively

1.3.2 The Thai people in Phu Yen

Historically, Phu Yen was populated very early It is a region acquiring and integrating into the Northwest culture and is featured with local

Before the revolution, Phu Yen was constituted with five communes equivalent to 5 Muong Phia Its population then was not statistic, till now is 96,778 Of whom Thai group accounts for 28.2 %, Muong group for 43%, the remaining for Kinh, Mong, Dao and other ethnic minorities There are

26 communes and two, with 319 villages and population groups Population is allocated in four main regions on uneven natural terrain, often focused on low region and middle region

Of Thai group living in Muong Tac, white Thai people are majority Their inhabitation concentrates in villages in middle or edge of basin fields and they are considered as the first exploiters of Muong Tac fields

Living on valley and being favored by the nature, the Thai people had good command on field rice and farming for long time They have an

irrigational system with muong, phai, lai, lin to water two rice seasons

naturally

The Thai people are as same as the Muong people in that they often drink alcohol firstly and take rice as additional dishes finally in a meal with guest Normally they often sit in six surrounding a food tray, like traditional cooked foods such as glutinous rice, grilled fish, etc

Villages of the Thai people and the Muong people are same in structure, which is crowdedly populated; housings are close together without unified gateway; gardens and fences are less Majority of the Thai people in Phu Yen are living in square-roofed houses on stilts

Thai women are often in “xin” and “com” dress, Thai men in plaid

shirts, brown baggy pants with straps, T-shirt

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* Sub-conclusion of Chapter 1

Materials on funeral rite studies are plentiful and qualitative, but no work mentions what are funeral rites of the Thai people in Phu Yen and for which purpose they are done

Reasoning foundation and main approach of the dissertation are psychological theory of Hertz and Keyes to review funeral rites of the Thai people in Phu Yen, a mountainous district of Son La province, a Thai cultural gateway at the Thai cultural region in the Northwest

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Chapter 2 THAI FUNERAL RITE PREPARATION PROCESS

2.1 Thai world view and concept of death

The Thai people in Phu Yen says that the world is divided into three

layers in correlation, muong pha as the upper, muong bang (muong pieng)

as the middle and muong lum (underground) as the lower, each has

different region Muong pha is a rich village of Then, Than, Phi, headed by Then Luong (the Ruler of Heaven), managing and governing all inferiors who are living and controlling villages, regions and areas

End zone of Muong Pha (muong Then) is Dam doi ngoi pha (end point

of the universe) where the dead lives (i.e the world of the dead) People

living in Muong pieng and having Khoan (soul) in head shall concentrate

into a Phi (ghost) after death and be taken to the heaven by a sorcerer and

live at Dam doi ngoi phai where they produce, do farming with buffalo,

dress and take meal and sleep like on the earth

The Thai people also perceive the universe with two worlds, a living world and a nihilistic world The former includes existence of human being and different things we can catch The later is a world of other life dominated in the human notions and governing the real life; it exists in

form of Phi (Ghost, Then, God, Soul, Life Priciple) Phi includes good Phi and bad Phi, but all affecting on the life, thus they have to treat with all Phi

by worshiping in calendar and seasons and according to life cycle rites, of which is funeral, for aspiring the good

The Thai people further perceive that the dead is transformed to the

nihilistic world (Dam, Pang) of their ancestors to continue living Funeral rites shall “transform” the dead to the ghost (Phi, Khoan) by funeral rite

process

2.2 Funeral rites for the new dead

2.2.1 Raising spirit of and washing the dead

Raising spirit of the dead, knifing the window, alarming, notifying, bathing the dead with fragrant water, preparing coffin, hiring a funeral

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band, inviting a sorcerer; selecting daughter-in-law and son-in-law of the dead; raisin chin; closing the dead’ eyes; dressing the dead; wearing new shoes; hanging three corners of the mosquito net; preparing to chant and putting the dead into the coffin

2.2.2 Preparation of fabric

Preparing white, black, red, striped, flower fabric to sew new clothing and to shroud the dead body (a great quantity is used)

2.2.3 Preparation of white funeral clothing

Various kinds of hand-made white brocade fabric are used for funeral clothing for objects with 3, 2 or 1 layer(s) hierarchically

2.2.4 Preparation of thread : White thread is used to tie on wrist for

funeral rite practice

2.2.5 Inviting a sorcerer: The head of family appoints two or three

persons to come to invite a sorcerer The sorcerer is in red two-top gown

without collar, with red tui khut (thong sach) across shoulders, a paper pan

on the left hand, a sword on the right hand

2.2.6 Inviting a funeral band: The head of family appoints two or three

persons to come to invite a funeral band which shall be present before putting the dead into coffin The band is responsible for trumpeting and drumming all days and nights of the funeral

2.2.7 Preparation of coffin and putting the dead into coffin: Coffin is

made of round timber and was prepared previously by the Thai people When a person is died, such coffin is repaired timely for the ceremony of putting the dead into coffin, taking back shirt, scanning soul and putting on cap of the coffin

2.2.8 Funeral rites for removing fate, putting the dead into coffin and getting rid of offence: Such activities are carried out after the mo cao tay

behind the house, then the funeral rite for putting the dead into coffin and getting rid of offence

2.2.9 In the Mother Gratitude Ceremony, son takes meal by bare hand and sits beside cooking fire

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Head of the family orders his sons to come to the mother altar and wind

her dress (pay xin em) surrounding their necks, to creep from inside the

house to the yard with a piece of bone in mouth, to wash her dress and to dry it beside the cooking fire

2.3 Preparation for funeral rites

2.3.1 Selecting daughter-in-law and son-in-law of the dead

2 to 9 persons are selected as daughters-in-law of the dead, in red and

yellow brocade clothing, tui khut on shoulders; the left hand holds an end

of a stick putting on their shoulders; other end of stick is tied with a thread shuttle and palm leaf; the right hand holds a long-handle pan to fan the dead

2 to 3 persons are selected as sons-in-law of the dead, in casual funeral

clothing, sharp knife on back, tui khut on shoulders, doing some

instruments for daughters-in-law of the dead, arranging food trays, guarding, pouring wines in funeral rites, in breakfast, lunch and dinner and taking the sorcerer on road…

2.3.2 Selecting head of the family, one maternal head and one paternal head

2.3.3 Assigning worship for families appropriately

2.3.4 Establishing an funeral organizing board

Funeral organizing board - authority: Including head of the family,

daughters-in-law of the dead, midwife, sons-in-law of the dead, the eldest son The eldest son and the head of the family are representatives of the family in the funeral organizing board established by the Party, local government, village agencies or institution

On the part of community, they are authorities, sorcerer, tum, persons

in charge of light, band (teams of digging grave, carrying coffin, now they are veterans or militias), agencies, population groups, youth, neighbors, etc all come to help the funeral or just attend to encourage the funeral family

On the party of family, they include maternal and paternal cousins,

alliances and close friends of the family members

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Bo den means persons in charge of lighting for the sorcerer and the

tum, taking care for altar worship and arranging food tray for the sorcerer

together with sons-in-law of the dead

Team of digging grave means healthy men who voluntarily dig grave,

make sepulchre, coffin house and soul house; cut big, straight and long bamboo without broken top to carriage arm and framework for the coffin

Male servants include males who know to cook ordinary dishes, to

slaughter domestic cattle and poultry, to cut and slice meat and to cook meals and to arrange food trays…

Female servants include girls who are in charge of cooking rice,

carrying water, taking wirewood, bamboo leaves, cleaning leaves, picking vegetable, cleaning bowls and chopsticks, measuring wine, etc In addition

to female servants, females are also in charge of striking drums and gongs

2.3.5 Slaughtering poultry and cattle for funeral rites and cooking meals

Main foods for funeral trays in breakfast, lunch and dinner are pork, beef and buffalo meat for rich families; cattle meats are also addition

Whenever a funeral tray is arranged, another tray for tay of the sorcerer,

or the tum is also prepared After that food trays for the whole funeral are

prepared

2.3.6 Digging grave

The funeral family or geomancer selects location of grave, holds the

ground breaking ceremony and hands over to the phe for digging the grave

properly and satisfactorily

2.3.7 Doing objects in the funeral

Head of the family assigns descendents and attendants to prepare facilities, utensils, objects in service of funeral rite practice such as the soul house, sewing objects, etc