WEKO3
アイテム
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 | ||||||||||||
| 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 | en | |||||||||||
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| 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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| 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 | |||||||||||
| 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 | |||||||||||
