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{"_buckets": {"deposit": "d6cd2223-3777-4a5b-ba75-eb1419c8ac84"}, "_deposit": {"created_by": 17, "id": "4312", "owners": [17], "pid": {"revision_id": 0, "type": "depid", "value": "4312"}, "status": "published"}, "_oai": {"id": "oai:minpaku.repo.nii.ac.jp:00004312", "sets": ["450"]}, "author_link": ["11300"], "item_9_biblio_info_7": {"attribute_name": "書誌情報", "attribute_value_mlt": [{"bibliographicIssueDates": {"bibliographicIssueDate": "1989-07-27", "bibliographicIssueDateType": "Issued"}, "bibliographicIssueNumber": "1", "bibliographicPageEnd": "116", "bibliographicPageStart": "1", "bibliographicVolumeNumber": "14", "bibliographic_titles": [{"bibliographic_title": "国立民族学博物館研究報告"}, {"bibliographic_title": "Bulletin of the National Museum of Ethnology", "bibliographic_titleLang": "en"}]}]}, "item_9_description_4": {"attribute_name": "抄録", "attribute_value_mlt": [{"subitem_description": "The aim of this article is to understand socio-religious aspects\nof the mo tham (literally, \u0027specialist of dharma\u0027) practitioner and\nthe historical development of the notion of thamma (dharma, but\npractically sacred words picked out from Buddhist Pali texts)\npower among Thai-Lao peasants on the Khorat Plateau of\nNortheast Thailand, which is the powerhouse of the country\u0027s\nTheravada Buddhist sangha today. Mo tham in the village life\nworld, many of whom are village elders or ex-monks, play\nsignificant roles in the predominant rituals. They use knowledge\nof thamma learned from a master to diagnose, identify and drive\naway the evil or offended supernatural spirits, who are believed\nto cause an individual\u0027s illness or calamities.\nFrom a structural-functionalist point of view, as S. Tambiah\nhas shown, the ritual role of mo tham appears to be as an \u0027exorcist\u0027\nor \u0027mock-monk\u0027 in the local context. That is, while Theravada\nBuddhism, as in most of rural Thailand, is represented by monks,\nthe village temple and its associated rituals and villagers\u0027 religious\nactivities are closely related to their everyday lives, the practice\nof mo tham for curing the patients is transient and a most peripheral\none in village religion. Additionally, because of expelling evil\nspirits the way to use of thamma is violent and esoteric, whereas\nthe monks chant it to transfer bun (merit) and phon (blessing) to\nthe whole laity.\nHowever, when we see the Thai-Lao villages located along\nChi River draining the central part of the Khorat Plateau, it\nshould be pointed out that the formation of \u0027religious field\u0027 of the\nvillages differs from one village to another, although Buddhism is\nthe most dominant religion in every village. That is, some\nvillage continue to practice the ritual for guardian spirits (e.g.,\nphi puta), some village ceased to worship it and there are a number\nof mo tham. Socio-religious status and roles of mo tham in the\nvillages which their guardian spirits were replaced by thamma\npower are extremely different from those of mo tham in Tambiah\u0027s\nstudy. Mo tham perform their ritual role not only as a healer\nbut also as a pious leader of lay Buddhists.\nAt the same time, in those villages indigenous beliefs were\ngradually eliminated by the Buddhistic notion of thamma power\nintroduced by mo tham or phra thudong( \u0027forest monk\u0027 who practice\nmeditation and wandering with precepts) as his master. Such\na transition can also be seen as the process of \u0027upgrading\u0027 of\nBuddhism within the local belief system, which may be paralleled\nwith the hierarchical institutionalization of Buddhism and the\ncentralization of provincial administration by Thai (Siamese)\ngovernment dating from early this century. It means that the\nprocess of making of thamma power among Thai-Lao peasants\nshould be analysed focusing on its meaning and ideological role\nin relation to historical centralization of the Thai State Power.\nFirst, in chapter 2, the historical development of the Thai-\nLao peasants village formation as a result of the opening\nthe frontier is examined to clarify the variability of the\ncomposition of village \u0027religious field\u0027 and the influence of Thai\nState policy on the central Chi River valley. The villages were\nopened by pioneer settlers who emigrate in search of better paddy\nland, dating from the late 18th century to the middle of the\n19th century, it made general flow of people in Northeast Thailand\nmoving from southeast to northwest up to comparatively\nmodern times.\nIn chapter 3, the native concept of spirits world for the\npioneer settlers and its transition are analysed as preliminary\ndiscussion of the degeneration of guardian spirits and domination\nof thamma power. After that the thamma, which can be operated\nby a pious Buddhist who observe precepts strictly, is defined as\none type of khong haksa [raksa] (spiritual power or knowledge to\nkeep off affliction) in a native sense, teachings and rituals held\nby mo tham are described in detail.\nTheoretically, ordinary villagers can choose any mo tham\nthey wish to rely upon when they need. But, in reality, each\nmo tham who is regarded a powerful as well as pious Buddhist has\na continuous \u0027line\u0027 with certain ordinary villagers. Most\nordinary villagers, especially women, ask their own mo tham to\nconduct ritual performances as luk phung luk thian (literally,\npious Buddhist disciple), and offer flowers and candles at their\nmo tham house every Buddhist Sabbath day. Description and\nsociological analysis in Chapter 4 makes clear a salient feature\nof the patron-client relationship between mo tham and luk phung\nluk thian, and we can understand that the ritual role of the mo tham\nhas some ideological efficacy to give the male dominance and\nhierarchization of the authority to ward off dangers in villagers\u0027\neveryday lives.\nIn chapter 5, the viewpoint is shifted to the process of the\nestablishment of \u0027state Buddhism\u0027 since Rama 4. To understand\nits religious meaning and political effects as a whole, the historical\nrole of \u0027forest monks\u0027 in the Northeast village society is analysed\nthrough hagiography and biography of the some Buddhist Saints.\nIt shows that the construction of authorized \u0027state Buddhism\u0027\nwas accomplished with their charismatic activities which sometimes\ncontradict the \u0027orthodoxy\u0027 of Buddhism.\nMo tham is a type of healer to use Buddhist formula found in\nalmost all over Theravada Buddhist cultures. But the role of\nmo tham among Thai-Lao peasants is much more than that.\nHistorically, it can be seen as a representation of Thai-Lao\npeasants\u0027 Buddhism itself. As a historical production in the\nperiod, which drastic change of the Central Thai statecraft and\nthe closing the frontier of Thai-Lao peasants life world occurred\nin twofold, mo tham is an ideological form to operate on the\nrealizaion of mail authority expressed as authentic lay Buddhist, .\nand on the hierarchization of the politico-religious power for\nThai State.\nIn appendix, to show concretly the process of introducing\nthe thamma power to the village, the genealogy of the relationship\nbetween master and disciple of the mo tham is depicted by\nreconstructing villagers\u0027 oral history. It explains that the origin\nof the teachings of mo tham came from \u0027forest monk\u0027 who had\nappeared in the Northeast and propagated that Buddhist\nmeditation master can produce supernatural power around early\nthis century.\n", "subitem_description_type": "Abstract"}]}, "item_9_identifier_registration": {"attribute_name": "ID登録", "attribute_value_mlt": [{"subitem_identifier_reg_text": "10.15021/00004304", "subitem_identifier_reg_type": "JaLC"}]}, "item_9_publisher_33": {"attribute_name": "出版者", "attribute_value_mlt": [{"subitem_publisher": "国立民族学博物館"}]}, "item_9_publisher_34": {"attribute_name": "出版者(英)", "attribute_value_mlt": [{"subitem_publisher": "National Museum of Ethnology"}]}, "item_9_source_id_10": {"attribute_name": "書誌レコードID", "attribute_value_mlt": [{"subitem_source_identifier": "AN00091943", "subitem_source_identifier_type": "NCID"}]}, "item_9_source_id_8": {"attribute_name": "ISSN", "attribute_value_mlt": [{"subitem_source_identifier": "0385-180X", "subitem_source_identifier_type": "ISSN"}]}, "item_9_version_type_16": {"attribute_name": "著者版フラグ", "attribute_value_mlt": [{"subitem_version_resource": "http://purl.org/coar/version/c_970fb48d4fbd8a85", "subitem_version_type": "VoR"}]}, "item_creator": {"attribute_name": "著者", "attribute_type": "creator", "attribute_value_mlt": [{"creatorNames": [{"creatorName": "林, 行夫"}, {"creatorName": "ハヤシ, ユキオ", "creatorNameLang": "ja-Kana"}, {"creatorName": "Hayashi, Yukio", "creatorNameLang": "en"}], "nameIdentifiers": [{"nameIdentifier": "11300", "nameIdentifierScheme": "WEKO"}]}]}, "item_files": {"attribute_name": "ファイル情報", "attribute_type": "file", "attribute_value_mlt": [{"accessrole": "open_date", "date": [{"dateType": "Available", "dateValue": "2015-11-19"}], "displaytype": "detail", "download_preview_message": "", "file_order": 0, "filename": "KH_014_1_001.pdf", "filesize": [{"value": "15.6 MB"}], "format": "application/pdf", "future_date_message": "", "is_thumbnail": false, "licensetype": "license_free", "mimetype": "application/pdf", "size": 15600000.0, "url": {"label": "KH_014_1_001.pdf", "url": "https://minpaku.repo.nii.ac.jp/record/4312/files/KH_014_1_001.pdf"}, "version_id": "ae9e060c-2c55-4a78-afd9-76927a432a87"}]}, "item_language": {"attribute_name": "言語", "attribute_value_mlt": [{"subitem_language": "jpn"}]}, "item_resource_type": {"attribute_name": "資源タイプ", "attribute_value_mlt": [{"resourcetype": "departmental bulletin paper", "resourceuri": "http://purl.org/coar/resource_type/c_6501"}]}, "item_title": "ダルマの力と帰依者たち : 東北タイにおける仏教とモータム", "item_titles": {"attribute_name": "タイトル", "attribute_value_mlt": [{"subitem_title": "ダルマの力と帰依者たち : 東北タイにおける仏教とモータム"}, {"subitem_title": "The Making of the Power of Thamma : Mo Tham and Thai Buddhism in the History of Thai Lao Peasants", "subitem_title_language": "en"}]}, "item_type_id": "9", "owner": "17", "path": ["450"], "permalink_uri": "https://doi.org/10.15021/00004304", "pubdate": {"attribute_name": "公開日", "attribute_value": "2010-02-16"}, "publish_date": "2010-02-16", "publish_status": "0", "recid": "4312", "relation": {}, "relation_version_is_last": true, "title": ["ダルマの力と帰依者たち : 東北タイにおける仏教とモータム"], "weko_shared_id": -1}
ダルマの力と帰依者たち : 東北タイにおける仏教とモータム
https://doi.org/10.15021/00004304
https://doi.org/10.15021/000043043a76d229-fab9-4adf-8294-6f81ff743bbb
名前 / ファイル | ライセンス | アクション |
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KH_014_1_001.pdf (15.6 MB)
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Item type | 紀要論文 / Departmental Bulletin Paper(1) | |||||
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公開日 | 2010-02-16 | |||||
タイトル | ||||||
タイトル | ダルマの力と帰依者たち : 東北タイにおける仏教とモータム | |||||
タイトル | ||||||
言語 | en | |||||
タイトル | The Making of the Power of Thamma : Mo Tham and Thai Buddhism in the History of Thai Lao Peasants | |||||
言語 | ||||||
言語 | jpn | |||||
資源タイプ | ||||||
資源タイプ識別子 | http://purl.org/coar/resource_type/c_6501 | |||||
資源タイプ | departmental bulletin paper | |||||
ID登録 | ||||||
ID登録 | 10.15021/00004304 | |||||
ID登録タイプ | JaLC | |||||
著者 |
林, 行夫
× 林, 行夫 |
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抄録 | ||||||
内容記述タイプ | Abstract | |||||
内容記述 | The aim of this article is to understand socio-religious aspects of the mo tham (literally, 'specialist of dharma') practitioner and the historical development of the notion of thamma (dharma, but practically sacred words picked out from Buddhist Pali texts) power among Thai-Lao peasants on the Khorat Plateau of Northeast Thailand, which is the powerhouse of the country's Theravada Buddhist sangha today. Mo tham in the village life world, many of whom are village elders or ex-monks, play significant roles in the predominant rituals. They use knowledge of thamma learned from a master to diagnose, identify and drive away the evil or offended supernatural spirits, who are believed to cause an individual's illness or calamities. From a structural-functionalist point of view, as S. Tambiah has shown, the ritual role of mo tham appears to be as an 'exorcist' or 'mock-monk' in the local context. That is, while Theravada Buddhism, as in most of rural Thailand, is represented by monks, the village temple and its associated rituals and villagers' religious activities are closely related to their everyday lives, the practice of mo tham for curing the patients is transient and a most peripheral one in village religion. Additionally, because of expelling evil spirits the way to use of thamma is violent and esoteric, whereas the monks chant it to transfer bun (merit) and phon (blessing) to the whole laity. However, when we see the Thai-Lao villages located along Chi River draining the central part of the Khorat Plateau, it should be pointed out that the formation of 'religious field' of the villages differs from one village to another, although Buddhism is the most dominant religion in every village. That is, some village continue to practice the ritual for guardian spirits (e.g., phi puta), some village ceased to worship it and there are a number of mo tham. Socio-religious status and roles of mo tham in the villages which their guardian spirits were replaced by thamma power are extremely different from those of mo tham in Tambiah's study. Mo tham perform their ritual role not only as a healer but also as a pious leader of lay Buddhists. At the same time, in those villages indigenous beliefs were gradually eliminated by the Buddhistic notion of thamma power introduced by mo tham or phra thudong( 'forest monk' who practice meditation and wandering with precepts) as his master. Such a transition can also be seen as the process of 'upgrading' of Buddhism within the local belief system, which may be paralleled with the hierarchical institutionalization of Buddhism and the centralization of provincial administration by Thai (Siamese) government dating from early this century. It means that the process of making of thamma power among Thai-Lao peasants should be analysed focusing on its meaning and ideological role in relation to historical centralization of the Thai State Power. First, in chapter 2, the historical development of the Thai- Lao peasants village formation as a result of the opening the frontier is examined to clarify the variability of the composition of village 'religious field' and the influence of Thai State policy on the central Chi River valley. The villages were opened by pioneer settlers who emigrate in search of better paddy land, dating from the late 18th century to the middle of the 19th century, it made general flow of people in Northeast Thailand moving from southeast to northwest up to comparatively modern times. In chapter 3, the native concept of spirits world for the pioneer settlers and its transition are analysed as preliminary discussion of the degeneration of guardian spirits and domination of thamma power. After that the thamma, which can be operated by a pious Buddhist who observe precepts strictly, is defined as one type of khong haksa [raksa] (spiritual power or knowledge to keep off affliction) in a native sense, teachings and rituals held by mo tham are described in detail. Theoretically, ordinary villagers can choose any mo tham they wish to rely upon when they need. But, in reality, each mo tham who is regarded a powerful as well as pious Buddhist has a continuous 'line' with certain ordinary villagers. Most ordinary villagers, especially women, ask their own mo tham to conduct ritual performances as luk phung luk thian (literally, pious Buddhist disciple), and offer flowers and candles at their mo tham house every Buddhist Sabbath day. Description and sociological analysis in Chapter 4 makes clear a salient feature of the patron-client relationship between mo tham and luk phung luk thian, and we can understand that the ritual role of the mo tham has some ideological efficacy to give the male dominance and hierarchization of the authority to ward off dangers in villagers' everyday lives. In chapter 5, the viewpoint is shifted to the process of the establishment of 'state Buddhism' since Rama 4. To understand its religious meaning and political effects as a whole, the historical role of 'forest monks' in the Northeast village society is analysed through hagiography and biography of the some Buddhist Saints. It shows that the construction of authorized 'state Buddhism' was accomplished with their charismatic activities which sometimes contradict the 'orthodoxy' of Buddhism. Mo tham is a type of healer to use Buddhist formula found in almost all over Theravada Buddhist cultures. But the role of mo tham among Thai-Lao peasants is much more than that. Historically, it can be seen as a representation of Thai-Lao peasants' Buddhism itself. As a historical production in the period, which drastic change of the Central Thai statecraft and the closing the frontier of Thai-Lao peasants life world occurred in twofold, mo tham is an ideological form to operate on the realizaion of mail authority expressed as authentic lay Buddhist, . and on the hierarchization of the politico-religious power for Thai State. In appendix, to show concretly the process of introducing the thamma power to the village, the genealogy of the relationship between master and disciple of the mo tham is depicted by reconstructing villagers' oral history. It explains that the origin of the teachings of mo tham came from 'forest monk' who had appeared in the Northeast and propagated that Buddhist meditation master can produce supernatural power around early this century. |
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書誌情報 |
国立民族学博物館研究報告 en : Bulletin of the National Museum of Ethnology 巻 14, 号 1, p. 1-116, 発行日 1989-07-27 |
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ISSN | ||||||
収録物識別子タイプ | ISSN | |||||
収録物識別子 | 0385-180X | |||||
書誌レコードID | ||||||
収録物識別子タイプ | NCID | |||||
収録物識別子 | AN00091943 | |||||
著者版フラグ | ||||||
出版タイプ | VoR | |||||
出版タイプResource | http://purl.org/coar/version/c_970fb48d4fbd8a85 | |||||
出版者 | ||||||
出版者 | 国立民族学博物館 | |||||
出版者(英) | ||||||
出版者 | National Museum of Ethnology |