Ý thức dân tộc của kaloeng Baa Puchong Am phoe tỉnh Nakae Phanom Thái Lan thông qua nghi lễ Yao Liang Phi
No.19_Dec 2020|Số 19 – Tháng 12 năm 2020|p.57-63
TẠP CHÍ KHOA HỌC ĐẠI HỌC TÂN TRÀO
ISSN: 2354 - 1431
ETHNIC CONCIOUSNESS OF KALOENG BAAN PHACHONG AMPOE
NAKAE NAKHON PHANOM PROVINCE THAILAND
THROUGH YAO LIANG PHI RITUAL.
Surachai Chinnabutr1,*
1Lecturer of Department of Thai, Faculty of Humanities and Social Science,SakonNakhon Rajabhat University.
*Email: [email protected]
Abstract:
Article info
I Kaloeng is a minority group, who is scattered in Sakon-Nakhon and Nakon-
Phanom province. The homeland is in Muang Phu Wa Na Kadaeng and
Muang Ma Ha Chai Kong Kaew in Laos. In King Rama the III, Kaloeng
people settled in Northeastern of Thailand, especially, who immigrant at Ban
Phrachong to move along Bang stream which branch of Khong river. The
purpose of this study to Ethnic consciousness of Kaloeng Ban Phrachong
through the Yao Liang Phi ritual. The finding revealed that Kaloeng Ban
Phrachong is a minority group to settlement among other tribal such as Laos,
Phu –Tai, Yo and So. Nevertheless, they believe that the cause of the illness is
supernatural which protect by Mor –Yao, folk healers. The healing was called
Yao as the kind of ritual of Kalong. Mor-Yaohad to join annual ritual “Liang
Phi” (spirit feeding) with another tribal’s practitioner before cured Kaloeng
patients. This ritual defines that the ethnic consciousness of Kaloeng as well as
betel tray, Mor-Yao dressing which is also the Kaloeng identity. This study
reflects the existence and relationship between Kaloeng with the supernatural.
Recieved:
17/9/2020
Accepted:
10/12/2020
Keywords:
Ethnic
consciousness,
Kaloeng, Yao liang phi
1. Introduction
Kaloeng ,the one ethnic group , migrated to the
Northeast (Isaan) of Thailand in early Rattanakasin
period. After the suppression of Chao Anouvong’s
rebellion in King Rama III, he had settled the
various ethnics, especially, in the northeast of
Thailand. Kaloeng language was been a kind of Tai
family language by linguistics [7, 175]. Kaloeng
people originated in Phuwagakadaeng and
Mahachikongkaew [4, 7-8] and then they moved to
Isaan in Thai very much in King Rama V period.
Since the Haw War, Haw Chinese had attracted to
Sipsongchuthai, as the result that various ethnics
might be trouble and freed away. Some migrated
cross the Maelang River to settle in Thailand.
Kaloeng, who moved to Thai, was settled
around Phu Phan mountain. Some scattered to the
other places. Tao kam and Tao Sing were the leader
to take people to settle at Ban Bor Dok Son,
Nongsoong district, Mukdahan Province which
depended on Nakae District, Nakhon Phanom
Province Later when the population had been
increased, this village was expanded to continue.
Kaloeng’s Ban Phrachong had respected the
supernatural to ancestor worship, Ghosts and
Surachai Chinnabutr/ No.19_Dec 2020|p.57-63
Bhuddhist too. It can be seen from the life style of
had to worship the spirit through spirit ritual. Phi thaen
(the sky god) would transfer the power to Mor Yao in
this ghost ritual. In order to Mor Yao could heal the
patients according to his righteousness. It compared
with modern doctor and Mor Yao that doctor had been
approved by Licence medicine while Mor Yao had
been approved by Phi thaen.
Kaloeng in Phrachong sub district having the
practical tradition; such as four month-Boon Pra
Wate and eleven month-the end of lent as boat
racing (Huang Sua)
In addition, Kaloeng’s Ban Phrachong had the
folk traditional healing as called “Yao” to heal with
the supernatural by Folk healer or Mor Yao. The
procedure and therapy were to healing who had
treated by “home coming” (toss),soul calling
speech act , and bribe to spirit or ghost who had
been the power in the remedy. The different of the
folk treatment of Mor Yao in Prachong and Mor
Yao in other group were to gender. Mor yao was a
man in Phrachong while the other group is an old
woman. According to the most of people think that
Mor Yao’s Prachong had been sexual deviance
from standard norm. However, Mor Yao in
Prachong, who was the traditional healing ritual,
had been living constantly in local context. To
contrast with the norm society that Mor Yao, who
was the bisexual, could adapt the ritual to be
righteousness for himself.
Kaloeng would worship Phi Thaen as the ghost
ritual with other ethnics on March (Third month) in
annually. The researcher had had the questions as
follows; Why must Kaloeng participate the ghost
ritual with others? Are there any implications to
join this ritual? How did the consciousness of
Kaloeng’s Ban Prachong show about the ghost
ritual? The hypothesis of researcher was to the
migration of Kaloeng into Isaan region of Thailand
for long time. They were assimilated with diverse
groups but they also realized themselves that they
were Kaloeng. They might be presented their own
through Yao Ritual with costumes, accessories,
oblation or dances to showing Kaloeng’s symbol.
Thus, the researcher was interested in the study of
the the ghost ritual to showing Kaloeng’s Ban
phrachong characteristic for consciousness or
gathering ethnic.
At the same time, this Mor Yao wanted the
supernatural to help him to being righteousness when
he had to heal the patients [5, 4] Therefore, Mor Yao
Figure 1 Bang river in Baan Phrachong
(Teerawut Miboon, Copies Document) About 2200
B.E. deadly epidemic in Phra Song village people
evacuated the plague from the village. Causing
Phra Song village to be an abandoned village for a
while. Until about the year 1835, there were a
group of Laotian ethnic groups migrated to settle in
Ban Phra Song from the group of Mahachai
Kongkaew, Laos PDR.
2. Content
2.1. Backgrounds of Ban Phra Song
Ban Phra Song which is currently formerly a
village of Khmer. Around the year 1900, Khmer
people living in this area was expelled to vie for a
livelihood by a group of people who migrated from
Ai Lao and that group took over the area.
Surachai Chinnabutr/ No.19_Dec 2020|p.57-63
The origin of the term "Ban Phra Song" is said
under the Lan Xang Kingdom. Consisting of the
territory of the Lao People's Democratic Republic
and the Sakon Basin Northeast Thailand In
addition, other minorities are considered minorities
under the supervision and supervision of the Lao
people. Which still maintains a strong spirit
worship tradition That is to say, when illnesses
have to go to a local doctor for treatment. After that
they went to go to a government hospital.
that around the year 1835, a number of Phra Song
villagers found Buddha statues carved from rocky
mountains, sandstone type, looks like a Buddha
figure sitting cross-legged, with two faces with a
flat face on both the front and back. The front
facing to the direction that enshrines the Phra That
Phanom back to the direction of Phra That Choeng
Chum Sakon Nakhon province. Enshrined between
the two lagerstroemia floribunda trees and close
together (The legend of Phra That Phanom states
that Phra Song is the boundary between Phra That
Choeng Chum and Phra That Phanom) This village
Yao refers to methods of treating folk diseases
that uses the power of a ghost to treatment,
According to traditional beliefs The person who
treats the disease is called "Mor Yao". From
observing and attending the Yao ceremony. The
researchers found that the Kaleng ethnic attach
great importance to the Yao ritual, which is like a
way of life for the group. In addition, Kaleng ethnic
believe that illness is caused by the actions of
ghosts which is the ancestral ghost that has been
following since birth. Therefore, when the ghost is
not satisfied will cause illness.
was therefore named “Ban Phra Song” as the name
of Buddha.
2.2. Yao: Method of treatment of ethnic
diseases in Sakon Nakhon basin
The northeast region of Thailand is divided into
2 basins which are the Korat basin and the Sakon
Nakhon basin. By using the Phu Phan mountain
range as a basis for dividing the Sakon Nakhon
basin, consisting of Sakon Nakhon, Mukdahan,
Nakhon Phanom, Udon Thani, Nong Khai, Nong
Bua, Lamphun, Bueng Kan and Loei provinces.
Therefore, the people who live in these provinces
are composed of many ethnic groups such as Phu
Tai, Nyo,Yoy , Saek , So, Kaleng and Laos. The
people in this area inherited their ethnicity from
Khmer ethnicity. Later, Khmer power decline Laos
ethnic groups have become a majority and inherited
In conclusion, "Yao" is a means of treating the
local diseases of the Kaleng ethnic. The person
providing treatment is called “Mor Yao”, who
receives the divine power from the ghost and is
comparable to obtaining a professional certificate.
Kaleng ethnic therefore treat the disease using
traditional methods. From then, when the
symptoms do not improve therefore go to
government’hospital.
Figure 2 Yao: Method of local treatment of Kaloeng ethnic
Surachai Chinnabutr/ No.19_Dec 2020|p.57-63
cleaning home for the spirit or ghost and be
2.3. Yao Liang Phi : The ritual of Kaloeng’s
righteousness and identity
finished at 12.00 pm. The mid of second day, the
ritual would be same the night but it had been more
steps. When invited the spirit come out.
Yao liang Phi or ghost ceremony was the
tradition ritual of various ethnics group who being
the habitants in Northeast of Thailand; Kalasin,
Mukdahan, Nakhon, Phanom province. Belief and
the Phi Thaen remained to see at the present. Mor
Yao believed that Phi thaen would give the power
and righteousness to him for healing. Whenever, he
often helds on the ghost ritual, he would be strongly
power in his spirit as much as.
Mor Yao would make offering food and alcohol.
Then, there was the playing ritual of ghost
instrument such as washing elephant, playing water
of spirit, leave taking with spirit. When it finished,
the host would take the spirit’s shrine to his house.
Yao liang phi ritual spent time for 2 days in
both day and night, the most of procedures and
elements of the ritual were repeated. The important
of Mor Yao in Yao liang Phi ritual was the spirit’s
instruments playing which be inspected and cleaned
without bad adulterated thing. The main step was
the other playing included washing elephant, horse
which held on the second day. Finally, taking the
shrine stayed at home and will be done.
Yao liang Phi held on Mor Yao’s house whose
was the host. The place was in front of the garden
his house. The ritual spent time for 2 days and 1
night. The first day, it would arrange the place until
6.00 pm. Next, Mor Yao would invite the spirit into
his shape and then drinking with it to tell the
activities about the spirit’s instrument such as
beating a drum for spirit’s dance, building and
Figure 3 The market of Phra Chong village
along with the forest, mountain. Some went back
their hometown where they can’t. When they found
the fertile land, they settled their residences at here.
Kaloeng’s Baan Prachong migrated to along with
Bung River and located their residence to combine
them as the ethnic through the consciousness of
Yao ritual because the ritual was realized to history
and grouping consciousness which it was the
element of ethnics, identity and group as well. It
was the symbol to reflect the idealistic and group
cultural. The kind of each ritual had been pattern to
combine the symbol unit and set together (Turner,
1967:45-46) Yao ritual was the symbol of Kaloeng
which reflected the culture and identity. Some
symbol could show identity because it could tell
2.4. The consciousness of Kaloeng’s ethnics
through Yao liang Phi
Kaloeng, the group of ethnics who are
satisfaction and refugee, migrated from Laos into
Thailand in King Rama III. When moving to
Thailand, the residences were limited by the official
to live with diverse ethnics who moved at the same
time. Thus, Kaloeng might show their personality
for consistency. It can be seen that Kaloeng
respected steady in the supernatural, when people
was illness, they might be cured by traditional
healing of Kaloeng as calling “Yao” When the
number of members had been more increasingly,
they would find the new residence. Some migrated
Surachai Chinnabutr/ No.19_Dec 2020|p.57-63
how to know the personality and how to show the
distinctive identity. The researcher found that the
procedure and element of Yao Liang Phi ritual was
clearly, especially, symbol material. The culture
could show clearly the different spirit ritual from
other ethnics which shown identity culture of
Kaloeng while the other ritual couldn’t present the
identity as much as Yao Ritual.
special characteristic ethnics through culture when
meeting with the diverse ethnics. Besides, Yao
Liang Phi Ritual was presented the social
organization and charter to show the living style
and Kaloeng’s existence. In addition, Mor Yao in
Kaloeng’s costume, offering food in Yao Ritual in
annually showed the difference and especially
Figure 4 Mor Yao - a folk healers of Kaloeng Baan Phrachong
grouping consciousness. Although, the Kaloeng’
Mor Yao of costume, language of were more
distinctive than other ethnics in the ritual annually.
Consequently, Kaloeng’s Mor Yao realized that
there were two ethnics to complication in the
identity. First,he knewn that he was Thai – Kaloeng
from historical Kaloeng’s Mor Yao. The word
“Kaloeng” originated from “Kha-leung”; “Kha”,
this word was adapted from Kha (ขา) as the negative
2.5. Yao Liang Phi: The ethnicity of Kaleoung
Baan Phrachong
Conrad Phillip Kottak [1,52-53] explained that
the ethnicity existence showed the identity and
ethnics consciousness, and classified the
personality from other ethnics, the feeling of
ethnics and various behaviors accord to internal
feeling densely and changing time. The important
of identity also reflected the political and the circle
of life changing. The ethnicity existence happened
that the group felt more empathy and own
consciousness .They were different from other
group. It emphasized the ethnics by the group’s
traditional performance in tradition and ritual to
conduct the cultural again. The ethnic people love
in their own group through instruction and
upbringing .The networking of Kaloeng was
represented the identity of Mor Yao’s Kaloeng in
both of mothers, children or stepchild who worship
the spirit in the group.The mode of networking
emphasized to unity, harmony which being the
meaning, “Leung” was Lao-Isaan language, it
means to expanse of water which it’s not depth [6,
145] Therefore, when the group of Kaloeng’s Baan
Phrachong moved along to Bang River they were
the relationship with water. They would remind
their personality that “who am I” and “where are
you from” from the history and characteristic.
Kaloeng would perform their personality obviously
when they joined Mor Yao ceremony.
Surachai Chinnabutr/ No.19_Dec 2020|p.57-63
Figure 5 A hing phi- spirit altar and Yao liang phi ritual
Baan Bangnok – Khuek Bangkok Khuek district
3. Conclusion
amphur Bangkonthee Samutsongkhram province,
Kaloeng’s Baan Prachong was the one example
to represent the ethnicity existence to believe in the
supernatural power which under the consciousness
ethnic. When it was sickness, folk healer, “Mor
Yao” cured the patients. Mor Yao would hold on
Liang Phi (the ghost ceremony in annually) before
Mor Yao or folk healer cured the patients. The
participation of Mor Yao in the Yao Liang Phi ritual
shows to the Kaloeng’s ethnicity . Furthermore, the
costume, offering food of Mor Yao presented the
identity of Kaloeng. This study reflects to the
ethnology and relationship between Kaloeng’s
Baan Phrachong with supernatural.
M.A. thesis,Silpakorn University.
[4] Surat Warangkarat (1987), Kaloeng Ban
Bau, Sakon Nakhon:Sakon Nakhon teacher
colleage.
[5] Surachai Chinnabutr (2011), Sacred Power
Transmission and the Network of Phu Thai Folk
Healers in Tambon Nonyang, Nongsung District,
Mudahan Province Manusya,
Journal of
Humanities
University.
19.
Bangkok:Chulalongkorn
[6] Suwit Theerasasawat and Narong Upan
(1997), Communities and Family Changes in
Isan:A case study of the Kaloeng people in
Mukdahan Province, Khon Kaen: Khon Kaen
University.
REFERENCES
[1]
Kottak,
Conrad
Phillip
(1994),
[7] Tisapong Areeluck (1985), A Phonological
description of the Kaloeng Language at Baan Dong
Ma Fai, Sakon Nakhon, M.A. Thesis Mahidol
University.
Anthropology:the exploration of human diversity,
New York : McGraw – Hill.
[2]
Piyaporn
Wamasing(1995),
Ethnic
Consciousness of Lao Phueun, M.A. Thesis
[8] Victor, T (1970), “Colour Classification in
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Surachai Chinnabutr/ No.19_Dec 2020|p.57-63
Ý THỨC DÂN TỘC CỦA KALOENG BAAN PUCHONG AMPHOE TỈ
K T LAN THÔNG QUA NGHI LỄ YAO LIANG PHI
Surachai Chinnabutr
Thông tin bài viết
Ngày nhận bài:
Tóm tắt
Kaloeng là một nhóm dân tộc thiểu số, sống rải rác ở Sakon-Nakhon và tỉnh
Nakon-Phanom. Quê hương ở Muang Phu Wa Na Kadaeng và Muang Ma Ha
Chai Kong Kaew ở Lào. Vào thời vua Rama đệ tam, người Kaloeng định cư ở
Đông Bắc Thái Lan, đặc biệt, những người nhập cư tại Ban Phrachong để di
chuyển dọc theo suối Bang, nhánh của sông Khong. Mục đích của nghiên cứu
này nhằm vào ý thức dân tộc của Kaloeng Ban Phrachong thông qua nghi lễ Yao
Liang Phi. Phát hiện cho thấy Kaloeng Ban Phrachong là một nhóm thiểu số đến
định cư giữa các bộ lạc khác như Lào, Phu –Tai, Yo và So. Tuy nhiên, họ tin
rằng nguyên nhân của căn bệnh là siêu nhiên được bảo vệ bởi Mor –Yao, những
người chữa bệnh dân gian. Việc chữa bệnh được gọi là Yao như một loại nghi lễ
của Kalong. Mor-Yaohad tham gia nghi lễ hàng năm “Liang Phi” (nuôi dưỡng
tinh thần) với một học viên của bộ lạc khác trước khi chữa khỏi cho bệnh nhân
Kaloeng. Nghi lễ này xác định rằng tâm thức dân tộc Kaloeng cũng như khay
trầu, trang phục Mor-Yao cũng là bản sắc của người Kaloeng. Nghiên cứu này
phản ánh sự tồn tại và mối quan hệ giữa Kaloeng với siêu nhiên.
20/9/2020
Ngày duyệt đăng:
10/12/2020
Từ khóa:
Ý thức dân tộc, Kaloeng,
Yao liang phi
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