{"created":"2023-06-20T15:59:12.844738+00:00","id":4312,"links":{},"metadata":{"_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":["345:450"]},"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, 'specialist of dharma') 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's\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's 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 'exorcist'\nor 'mock-monk' 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' 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 'religious field' 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's\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( 'forest monk' who practice\nmeditation and wandering with precepts) as his master. Such\na transition can also be seen as the process of 'upgrading' 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 'religious field' 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 'line' 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'\neveryday lives.\nIn chapter 5, the viewpoint is shifted to the process of the\nestablishment of 'state Buddhism' since Rama 4. To understand\nits religious meaning and political effects as a whole, the historical\nrole of 'forest monks' in the Northeast village society is analysed\nthrough hagiography and biography of the some Buddhist Saints.\nIt shows that the construction of authorized 'state Buddhism'\nwas accomplished with their charismatic activities which sometimes\ncontradict the 'orthodoxy' 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' 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' oral history. It explains that the origin\nof the teachings of mo tham came from 'forest monk' 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":[{}]}]},"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","filename":"KH_014_1_001.pdf","filesize":[{"value":"15.6 MB"}],"format":"application/pdf","licensetype":"license_note","mimetype":"application/pdf","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"],"pubdate":{"attribute_name":"公開日","attribute_value":"2010-02-16"},"publish_date":"2010-02-16","publish_status":"0","recid":"4312","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_creator_id":"17","weko_shared_id":-1},"updated":"2023-06-20T19:28:10.867092+00:00"}