Showing posts with label folklore. Show all posts
Showing posts with label folklore. Show all posts

Thursday, January 14, 2016

Howls and Fairies. A Conversation with Mary McMyne


Mary McMyne is a poet whose work I first came across through my membership with the Science Fiction Poetry Association. I've found her to be a delightful and exacting talent with a vivid sense of imagination and verse. She recently won the Science Fiction Poetry Association's 2015 Elgin Award for her chapbook Wolf Skin, from Dancing Girl Press. Like any excellent collection, Wolf Skin begins with a seemingly familiar premise, and the adventure is where it goes from there. It's a brief work, but it leaves you hungry for more.

Her roots begin in south Louisiana, in what she describes as "a plain white house at the edge of a deep dark wood." Her writing includes both short stories and poetry, with a focus on fiction. She studied literature and creative writing at Louisiana State University, and received an MFA from New York University. She has received several distinctions for her work including the Faulkner Prize for a Novel-in-Progress and the Sustainable Arts Foundation Promise Award

She lives in Sault Sainte Marie, in northern Michigan, and is presently an assistant professor and co-editor of Border Crossing at Lake Superior State University, she teaches courses in English and creative writing. Having grown up in southern Michigan, I was interested to see how she found inspiration there, particularly in the Upper Peninsula. She is also the poetry editor for Faerie Magazine.

Mary McMyne has been very prolific over the years, with interviews, reviews, fiction and poetry appearing in the Los Angeles Review, Painted Bride Quarterly, Word Riot, Pedestal Magazine, New Delta Review, New Myths, Apex Magazine, American Book Review and the anthologies The Way North: Collected Upper Peninsula New Works and The Burden of Light: Poems on Illness and Loss,  just to name a few. You can visit her online at marymcmyne.com.


Do you mind telling us when you first developed an interest in poetry? How would you describe your access to poetry growing up?

I was filling spiral-bound notebooks with handwritten novels and poems from the time I was about eight or nine. I still remember an epic poem I tried to write about St. George and the Dragon at that age on a road trip: sitting in the back seat of our small car with my little brother and sister, asking my mother for help with rhyming words as the trees whizzed by outside. I was a musical kid, who played and wrote songs on the piano, and I was fascinated by the sounds and rhythms of words. I kept writing all the way through middle school and high school, taking creative writing classes and entering contests (in eleventh grade, I won a prize for a poem I wrote about a comet). I was very lucky to have encouraging parents. Our house was full of books. They both read voraciously, and my mother took us to the library weekly. She was a kindergarten teacher who read to us every night and wanted to write children's books. My father was a once-aspiring writer who worked as a technical salesman. (I didn't know this about him until not long before he died, but apparently, he burned everything he'd ever written in his 20s and never wrote again.) He subscribed to Fantasy & Science Fiction, Science, Nature, and National Geographic. They introduced me to Robert Frost, Edgar Allen Poe, Isaac Asimov, and Ray Bradbury. By the time I was nine or so, my bedroom shelves were stacked with books: classic poetry collections, dictionaries and encyclopedias and novel series. Gold-edged, leatherbound editions of Hans Christian Andersen's fairy tales (which are very lyrically written), Greek myths, the Brothers Grimm, and Alice in Wonderland ("Jabberwocky" was my favorite poem for years as a kid). There wasn't a particular focus on poetry, but they made sure I had access to literature in general.



We often hear about how writers get started, but what keeps you going these days, as a poet?

I'll be honest. I write poetry when I'm inspired to do so. When I'm working on a longer project, I agree with so many other writers who advise that you've got to sit down and do the work even when you don't feel like it. I'm working on a novel, right now, and for that project, because I'm in it for the long haul, I schedule out my time. I block it off on my calendar and show up to do the work. I force myself to sit down and invite the muse, to cultivate inspiration through contemplation. But I never start a project unless I am on fire to write it, and each poem is a project of its own for me, even if it's part of a longer manuscript. Nabokov was talking about prose when he described inspiration, but I can think of no better explanation as to what keeps me going as a poet. I overhear a phrase spoken aloud, see or read something that disturbs or elates me, and I know immediately from my emotional reaction--a heightened sense of awareness, a psychological sort of tingling--that I am going to write a poem about it. "A prefatory glow, not unlike some benign variety of the aura before an epileptic attack, is something the artist learns to perceive very early in life," Nabokov wrote. "This feeling of tickly well-being branches through [the artist] like the red and the blue in the picture of a skinned man under Circulation... It expands, glows, and subsides without revealing its secret." When I feel that way, I stop whatever I am doing and write. If I'm in the car, I turn on the sound recorder on my phone and dictate orally. And so a poem is born. Development and revision follow over the next few weeks or months. The poem calls me back, over and over, until it has revealed its secret.


Which poem of yours do you usually recommend to someone who wants to read your work for the first time?

If they like fairy tales, "Wolf Skin" (the title poem of my chapbook, which first appeared in Los Angeles Review). If they like science poetry, "Irene Joliot Curie" (a poem of mine which first appeared in Painted Bride Quarterly).


When you're writing speculative poetry what's been your general line of thinking when determining the balance between the realistic and the fantastic?

I tend to be more absorbed by projects that explore some element of the unreal—whether that be myth, fantasy or science fiction, folklore, the supernatural, or simply intense subjectivity—but I'm dissatisfied with work that doesn't engage enough with reality. There are two types of poems in my chapbook, Wolf Skin: realistic poems about a modern woman whose mother told her dark fairy tales as a child, and fantastic poems about the versions of those tales she re-imagines as an adult. The realistic poems bookend the fantastic ones: the beginning of the collection explores the woman’s adult life after her mother dies; the middle poems follow her into the unreal to reexamine her childhood mythos; and the final poems follow her back into the real world with her worldview and sense of self transformed. I played with a draft of the chapbook that included only fantastic poems, but was ultimately dissatisfied with it because it retold the tales without fully examining the role they play in our lives. An important function of speculative poetry, I think, is to use the unreal as a sort of mirror in which we can better see ourselves. Many of the fantastic poems in Wolf Skin imagine realistic motivations for fantastic villains or flat female characters, in order to interrogate the explanations we’ve accepted for those characters’ actions—too easily—all our lives.


What served as the impetus for Wolf Skin as a manuscript?

I moved to Sault Ste. Marie, a remote town in Upper Peninsula Michigan, when my daughter was nine months old to take a professorship at Lake Superior State University. When we drove over the Mackinac Bridge into the Upper Peninsula with all of our things, it felt like I was entering another world. I was enchanted by the way the trees loomed over I-75, how wild and remote and empty everything seemed. At night, I read fairy tales to my daughter, the way my mother had read them to me, and I started to wonder how they changed over time as they were written down, what ancient oral versions of the tales might now be lost to history. After I put my daughter to bed, I would research the way the tale I’d read to her that night had changed over time, and how the various versions intersected with history. This research would often inspire a poem, though it was also feeding the historical fairy tale novel I was (and still am) working on. For instance, the last two lines in my poem, “Old Woman Gothel,” were originally the opening for a section of an early novel draft. It’s difficult for me to talk about one project without the other because they’re interconnected; the poems in Wolf Skin and my novel-in-progress were born out of the same impulse.



How many poems did it take before you felt that you were on to a whole text?

I had written about eight or nine poems before it occurred to me I might have a chapbook on my hands. My friend and colleague, the poet Julie Brooks Barbour – who was wonderful about encouraging me to write poetry when I first moved to Sault Ste. Marie – kept telling me I was writing a chapbook, but I didn’t believe her until I began to see connections between the realistic and fantastic poems. After that, I started trying to imagine how each poem would fit into the structure of the whole as I wrote it, and the story that connects all of the poems began to take shape.


There are numerous well-known fairy tale characters who make their appearance in Wolf Skin. Who was the most difficult for you to approach through a poetic lens?

The bulk of the poems in Wolf Skin are persona poems, written from the perspectives of fairy tale characters who were glossed over or marginalized in the popular tales, so the key to getting each of them to work was usually knowing what each speaker wanted to say and why. Once I understood the answers to those questions for a given poem, it would come out fairly easily in its speaker’s voice, and polishing it was simply a question of editing. The characters I struggled with most were those whose motivations for speaking weren’t as clear to me, like the prince from Rapunzel and the woodcutter from Red Riding Hood. It was difficult for me to figure out why these characters would be moved to speak at all, because they are already represented as heroes in the traditional tales. This meant that these characters didn’t quite end up getting a voice the way other characters do. In "Wolf Skin,” for example, the speaker isn’t the woodcutter from Red Riding Hood at all, but another speaker addressing him with irony.


One of your earliest published poems was "Ghost Story," in the New Delta Review in 2010. What inspired this poem?

“Ghost Story” is a long persona poem, written in prose, from the perspective of a fictional girl who grew up in the Ninth Ward before Hurricane Katrina hit. Her story is that she moved to Baton Rouge with her mother as a teenager and lost her grandmother and childhood home in the storm. I was living in New York City in 2005 when Katrina hit, but I was visiting a childhood friend in New Orleans on the one-year-anniversary of the hurricane. My friend, who had only recently moved back to the city after staying with friends in Texas, took me to the Ninth Ward. It was heartbreaking and surreal to see what had become of the neighborhood. There were sofas hanging upside down in the bars of porches, cracked foundations of churches without roofs, the rusting remnants of overturned cars. I took photographs, because the landscape was so surreal and horrifying. Over the years, I kept thinking about it. One weekend, after I moved back to south Louisiana to take a teaching job, I heard the girl’s voice in my head and wrote the poem very quickly. The piece is called “Ghost Story” because the speaker visits the Ninth Ward after the storm and sees the ghost of herself as a child, her grandmother, the neighborhood, everything that is now gone, superimposed over the landscape.


Do you feel there's anything about life in Michigan that's conducive to a literary mindset, particularly in the Upper Peninsula?

Long, cold winters. Deep, dark woods. My wonderful job, teaching in an English department with other creative writers. My basement writing studio.


What's been an unexpectedly useful skill for you as a poet?

My graduate studies focused on the craft of writing literature, not the business of marketing it, but I was a professional business and technical writer for a few years before I began teaching writing. It was useful, once I had a chapbook to promote, to be able to draw from that experience.


How did you get involved with Faerie Magazine? Do you have any tips for emerging poets to avoid faerie clichés these days?

About ten years ago, I was introduced to its current editor-in-chief, Carolyn Turgeon, by my dear writer friend, Ronlyn Domingue, because Carolyn and I share a deep love of myths and fairy tales. We’ve corresponded and read one another’s work ever since. Not long after Carolyn took over as editor-in-chief at Faerie, she asked if I would be able to contribute a poem from what was then my poetry chapbook-in-progress. I sent her “Rapunzel Tucks the Twins into Bed,” and she printed it. After Wolf Skin came out, she asked me if I had anything else, and I sent her a series about Snow White and Rose Red I’d been working on for my eventual full-length collection. She published five Snow White and Rose Red poems in a beautiful spread, and I fell in love with the possibilities of surreal photography and poetry presented together. When Carolyn asked if I would like to start editing poetry for Faerie, I immediately said yes. I’m excited about the role I get to play at Faerie in bringing poetry to a larger audience.

I’m not sure I have any magical tips for avoiding fairy tale clichés, but there seem to me to be at least two aspects to this. The first aspect is linguistic: emerging poets should obviously strive for inventive and beautiful turns of phrase, precise and surprising diction, startling line breaks, and an interesting voice. All of these elements work together to make the texture of a poem feel fresh and new. The second aspect is ideological: emerging poets should also strive to avoid a clichéd approach. It’s not enough to convert an existing fairy tale or trope into inventive poetic language. It’s also important to think about how a poem builds somehow on the traditional tale or trope and/or subverts it. It seems to me that the best fairy tale poetry strikes a balance between the strange and familiar. Two poems we recently accepted for the summer 2016 issue illustrate this concept: John W. Sexton’s “The Man with the Ladder of Loneliness” is an inventive, original fabulist poem that manages at the same time to seem familiar and resonant, and E. Kristin Anderson’s “Selkie” updates an old myth in an inventive way (in this poem, the titular creature carries lip gloss and a driver’s license). Readers can check both of those poems out in the summer issue by signing up for a subscription.


Do you prefer coffee or tea?

Coffee in the morning, tea in the afternoon. I am incorrigibly addicted to caffeine.

Sunday, April 06, 2014

Water Lore: Thai-Tai Folk Beliefs and Literature


Prakong Nimmanahaeminda has an interesting article, "Water Lore: Thai-Tai Folk Beliefs and Literature" that may be of interest to many segments of our literary community seeking a broader understanding of the folklore, beliefs and customs of the region.

In Prakong's abstract it is noted: "Water is essential in the Thai-Tai way of  life. Thai people in Thailand as well as Tai  peoples outside Thailand depend on water for agriculture, domestic daily uses, transportation and recreation. This paper is a result of an in-depth study of the relationship between water, beliefs and literary traditions of the Thai and some ethnic Tai groups. The findings reveal that the Thais and the Tais have religious beliefs involving water concerning four important water beings: first, the water spirit, known as sua nam (เสื้อน้ํา); second, the water serpent known as nguek (เงือก); third, the great serpent or naga (นาค); and fourth; the river of the dead. 

Of the four beliefs, the first two concerning the water spirit and nguek could date back to very ancient times and are common among several Tai ethnic groups. They provide a clear indication that the Thais and Tais hold nature in high reverence and awe. With the notion that nature is regulated and protected by a life-force, a rite to ask permission to use water from the spirit is almost always staged prior to the actual use. While Thai and Tai people recognize the benevolence of water and perceive it in life-form, they are fully aware of the precariousness of nature. The pervading influence of the mythical naga can be seen in Thai art, and the naga character in literature, folktales, legends concerning city building, religious architecture, and in rituals. The role of the naga in Thai and Tai narratives has been modified or adapted in various local traditions. 

River and water motifs are woven into Thai –Tai literature in both form and content. Impromptu recitation of sakawa (a form of folksong), niras (travelling-narration poetry), and Karb hey Rua are related to waterway in form; while idioms and metaphors, prays of characters in dilemma, waterborne society in a drama or play, and marine warfare, etc. are in content."

There are some great leads here for emerging and established writers to consider, particularly the four key water beings. It would be interesting to see an exhibit of artistic responses to each of these, especially in light of environmental issues emerging in Southeast Asia at the moment involving the various water bodies and modern development.


Monday, January 27, 2014

[Jagercon] Legend of Sudsakorn

If you're in Minneapolis this week, be sure to catch Jagercon at Club Jager on Tuesday, January 28th. They'll be presenting The Legend of Sudsakorn. And trivia. I very much approve! I can't make it this time because of finalizing things with DEMONSTRA, but you should definitely go.



A 2006 Thai fantasy film, it's based on Sunthorn Phu's epic poem Phra Aphai Mani, a 30,000 line piece of work. This particular film is based upon a boy who is the son of a mermaid who is sent on a magical quest to find his father, a prince with a magic pipe. Throughout the journey, he traditionally becomes an elephant, shark, and dragon horse, and encounters kings, hermits, yogis, magic wands and spirits.

I haven't seen it myself, but for those trying to familiarize themselves with the main story, it may be helpful to understand the traditional epic. Please resist the urge to give it the subtitle: "Hooking Up."

Prince Aphai Mani and his brother, Prince Sisuwan are princes who are studying the principles of leadership thanks to their father. But when they return, Prince Aphai has instead mastered the art of playing the pipe, while Prince Sisuwan mastered swordsmanship. Both choices angered their father who drove them off.

The king did not realize Prince Aphai Mani had learned to play a magic pipe capable of putting people to sleep, or the more deadly technique of luring the soul out of the body.

Traditionally, a giant Nyakinee, Nang Phisua Samut finds Prince Aphai and takes the hottie away to her cave where she transforms into a beautiful girl who has his son, Sinsamut. When he discovers his wife's true nature, Prince Aphai Mani flees with his son. Because giant flesh-eating shapeshifter.


The jilted Nang Phisua Samut gives chase, of course. The prince and his son take refuge with a family of mermaids (Which seems odd. I think the translation may more properly be Nak, or Nagas) but the father and mother mermaids are caught and devoured by the Nyakinee in a horrible fashion. (Well, I suppose it's always horrible. This is a Nyakinee we're talking about.)

The daughter takes Prince Aphai and Sinsamut to Kokaew Phitsadan, the Isle of Wonders, and get help from a hermit.

Of course, Prince Aphai decides to have a son with the mermaid, and names the boy Sudsakorn. Because, mermaid, right?

Years go by and a passing ship with King Silarat of Phleuk arrives. Also aboard the ship is Princess Suwannamali, who is engaged to Prince Usaren of Lanka. Prince Aphai and Sinsamut ask to go on the ship, and that's the end for human-mermaid shacking up in this story. But like any epic, they're attacked by a giant Nyak who kills the King. Prince Aphai escapes to shore and plays his magic pipe, slaying the Nyak.

Young Sinsamut on the other hand, swims with the princess to another island. As they travel, they eventually run into Prince Aphai's brother Prince Sisuwan and his daughter, Arun Rasami. They all go in search of Prince Aphai.


Prince Aphai meets Prince Usaren who came out looking for his fiancee, Princess Suwannamali. But when they all reunite, Princess Suwannamali refuses to go with Prince Usaren, ending in a fight that ends in Prince Usaren's defeat, slinking back to Lanka. It was pretty easy to see this coming in the original epic.

Prince Aphai came to Phleuk. There, the widowed queen asks him to rule the country and to marry Princess Suwannamali. Princess Suwannamali was still angry at Prince Aphai for trying to give her to Prince Usaren, so she flees and becomes a nun. But the maid Nang Wali tricks Princess Suwannamali into leaving the nunhood to marry Prince Aphai.

Princess Suwannamali gives birth to twin daughters named Soisuwan and Chantasuda. Prince Usaren and his father came back to attack Phleuk. The father gets killed and Prince Usaren dies heart-broken, so the throne of Lanka falls to his sister, the beauty Nang Laweng, who naturally swears revenge. She declares that as a reward, any prince who kills King Aphai and his family can marry her and gain the Kingdom of Lanka. Sweet deal.

At least nine armies are rallied to take her up on her offer. But through a series of twists and turns, King Aphai finds Nang Laweng, and woos her, but none of the armies will call off their attack until the arrival of a mystic hermit.


In theory, you'll see something connecting to all of this in the Legend of Sudsakorn, the mermaid's son who apparently doesn't get much mention in the traditional epic. If nothing else, expect a lot of swords to get thrown, and at least one or two WTF moments.

Enjoy!

Tuesday, December 24, 2013

Superstitions of the Lao tradition

Lao tradition is filled with a variety of superstitions, and with over 160 different ethnic groups there are likely thousands of prohibitions one could run afoul of. A number of these influenced the direction DEMONSTRA took, but it would be almost impossible to include them all. Still, as we did with the beginning guide to phi and other entities, we can try to collect more of them together in one place so that we have more of an understanding of our rich traditions.

A special hat tip to Ketmani Kouanchao, Kelly Bornt Phoninsan, Mattie Do, Chanida Phaengdara Potter, Saengmany Ratsabout, Nor Sanavongsay, Theek Smith, and Saymoukda Vongsay for additional research and a few laughs along the way gathering this all together. So here we go:

One common one is the belief that if you step over someone older than you, bad luck will arrive. Or that women should never ride on top of a bus above male passengers. Lao architects insist stairs must always be odd numbered.


You'll find elders who tell you not to point at the rainbow or you will lose a finger. This becomes interesting because the Nak are connected to rainbows, per myth, so I wonder if there's a connection there. There seems to be a growing belief that if you eat snake by the Mekong, you inviting death, particularly by "drowning." Most likely you offended a Nak, who would also be inclined to do you in if you're partying and frolicking in their clean and tranquil waters.

But let's get to the good stuff. There are numerous superstitions connected to phi and other denizens of the spirit realm, especially at night. Here are a few that people have discussed.

If you see your child is talking to someone who isn't there, you should set food out and show respect if you know what's good for you.


Don't whistle at night or you summon phi and other spirits, especially out in the jungles. Also, don't sharpen a blade at night, or a phi will visit you in your dreams. When dogs howl at night, they see a phi. If you put the tears of a dog in your eye, you will see phi, too.

Don't play hide and seek at night, because phi will hide you from human sight. Some accounts say that they will have a price for 'helping' you out. Interestingly, owl hoots are an omen of death for someone close to the person listening.

If you eat by yourself at night while it's raining, a VERY specific type of phi will come. I won't name it here, but it's the one everyone really hates, who's always going on about how huuuuuuuungry they are.....

You don't eat pumpkin or pumpkin seeds at a funeral, or the deceased will get up and eat them with you. The accounts are unclear how many times this has happened in the past, but it has happened enough that it's now frowned upon.

Never look between your legs or you might see a phi behind you.

If you comment too loudly about something you spot on the road, it will follow you home. And if you hear your name being called and can't find where it's coming from, you do NOT want to answer.


A significant number of superstitions are very specific about how you should sleep. You shouldn't sleep in a big bed with unused pillows, or the phi swing by to make themselves at home and use the pillows and space you aren't. Further, if you put your hands on your chest at night as sleeping you're inviting phi to enter into you.Supposedly, sleeping with a knife under the bed will keep many bad spirits and nightmares away.

If you dream of touching poop, money is coming soon.If you dream that someone asks to come live with you, you're pregnant. If you're dreaming of a snake (possibly a Nak) this often means a man really likes you, possibly a future husband. If you have a nightmare, you're advised to go to the bathroom, whisper it to your poop, then flush it away with the aid of the Phi Kee.

Back in the waking world, if your foot itches, you need to kick someone's ass.It's ok to compare kids to cute dogs, but not to monkeys in many families.


In the kitchen, a number of taboos have been passed on from generation to generation. For example, Soaking sticky rice too long until it has turned blood red is bad luck. And it could make you ill.  Also, you don't sing in the kitchen or you will marry an elder. If you don't cover your thip khow sticky rice container, you won't find a spouse. Or you might get divorced.

Never step on, or sit on a bag of rice. It offends the spirits and brings bad luck. Don't sleep after eating or you'll become a 'snake.'

You shouldn't wash dishes at night because you'll wash away your luck and money.If you don't wash the dishes properly, you'll get ugly kids. Young girls are encouraged to wash dishes for beauty. Also known as the oldest trick in the book.

Don't eat out of the pot or else you will have a hard time giving birth. Which leads us to a few of superstitions involving babies.

Never say anything bad about other people's children while pregnant or it will manifest in your own child.When a baby smiles at you, you might lose hair.Don't show a baby their reflection or their teeth won't come in. It is also said that if your newborn pees on you in the first few days, they will love you all of their life. On the other hand, touching a baby's cheeks will cause them to be fussy over their next meal.


An interesting number of beliefs are connected to hair. Cutting your hair on your birthday shortens your lifespan.Cutting your hair in the middle of the week is bad luck. If you cut your hair at night, you will shorten your parents lives. (So, in short, never cut your hair on your birthday midweek at night!) Finally, after you cut your hair, burn it or someone can use it to cast spells on you.

Lao custom says you shouldn't play with your shadow, or your shadow will choke you when it gets the chance. This may explain why you don't often see Lao shadow puppetry.

Don't try on wedding outfits for fun or you'll never get married for real. Related to this, you don't want to be a bridesmaid too many times either for the same reason.

Somewhat randomly, don't look at stray dogs rutting, or you will get pink eye.

For the photographers among us, if you take a picture of 3 people at a time, if they're close or related, they will wind up moving far away from each other.Don't take pictures at night outside or you will get 'things' you don't want...

So, that's a start that hopefully encompasses a good variety of options for writers to consider for possible stories, whether horror, fantasy, or historical. What are some of the traditions and superstitions that you know?

Tuesday, December 10, 2013

Traditional Lao Nak designs

Three examples of traditional Nak designs found in various Lao communities around the world, although the research suggests there are many possibilities and configurations. These three in particular give an example of the variations they can have for the discerning eye. Unfortunately, as is often the case, information regarding the specific significance for many of them is hard to come by. In DEMONSTRA, they figure frequently in many poems in both conventional and newer techniques of representation.





A Slice of the Southeast Asian Underworld and Spirits of Laos (2012)

Back in 2012 I did a quick write up on the supernatural in Laos for the Halloween Haunts blog feature of the Horror Writer Association. The Internet being a persnickety thing from time to time, I'm reproducing that post here for posterity, and also for the convenience of new readers just starting to examine Lao horror, especially if you've recently picked up a copy of my new book DEMONSTRA from Innsmouth Free Press.


“When the water rises, the fish eat the ants; when the water falls, the ants eat the fish.”
- Traditional Lao Proverb

Laos isn’t the first place people think of when it comes to international fear and horror.  But whether your tastes are for the supernatural or otherwise, Laos has many surprises for those willing to look, from secret wars to eerie ghosts and weretigers.

Laos is a country of 6 million people, the size of Great Britain and a little bigger than Minnesota. But from a literary standpoint it is still largely terra incognita. Many readers became familiar with Laos through writers such as Colin Coterill, whose mysteries feature the Lao coroner Dr. Siri, or non-fiction accounts such as The Spirit Catches You and You Fall Down by Anne Fadiman.

Once known as the Realm of a Million Elephants, Laos traces its roots over 600 years to the ancient kingdom of Lan Xang. Laos has since gone by many names to many different travelers.

During the 19th and 20th century, “tranquil” Laos was involved in numerous bloody conflicts, including a byzantine Secret War involving a covert CIA army supporting the Royal Lao Government against the Pathet Lao and their allies. By the end of the war, more tons of bombs were dropped on Laos than on all of Europe during World War 2. Countless people drowned in the Mekong River trying to escape reprisals at the end of the war in 1975.


Over 80 different ethnic groups reside in Laos, each with their own cosmological traditions. While many are Buddhist, others practice variations of animism and ancestor worship. In October, while Americans and Europeans celebrate Halloween, the Lao celebrate Awk Phansaa during the full moon. During this time, families observe the custom of lai hua fai, fashioning small boats adorned with candles, incense and offerings to the spirits, setting them adrift down the river.


While many connect Laos most to the Mekong River, the rest of Lao geography lends itself to intriguing stories. Over 70% of the countryside is jungle or mountain. In the aftermath of the US Secret War in Laos, over 30% of the countryside remains contaminated with over 80 million unexploded cluster bombs. Laos is home to the mysterious Plain of Jars, filled with ancient, massive stone urns built by an unknown culture for an unknown purpose. There is also Xieng Khuan, the Spirit City, a bizarre concrete sculpture garden built by a priest-shaman blending Buddhism and Hinduism. One of the most prominent Buddhist stupas, That Dam, is said to be built over a slumbering ancient being who rose up to defend Laos against invaders in 1827.


Among the creatures Lao encounter in traditional folklore are the Nak, known in other traditions as Naga, or more crudely, as dragons, although that would be a very poor understanding of these beings.  Although they are shapeshifters, their most common form is as a mammoth, often with many heads. They’re reputed to dwell in rivers or beneath the earth. They’re associated with magic and water, including the rain and floods, but also with fertility. Some accounts maintain that the Nak are snake deities who converted to Buddhism and now protect the teachings of the Buddha. They are generally regarded as benevolent, but their vengeance is greatly feared. They are depicted most frequently on the balustrades of Wat Lao, (Lao Buddhist temples).

In Laos, the term phi is applied as a catchall term for the hundreds of ghosts who live in the cities and wilderness. A Phi Kasu, for example, is a floating woman’s head with her entrails and viscera dangling below, ambushing victims at night. Other phi include the hungry ghosts of Buddhist tradition, the ghosts of women who die during childbirth, and at least one being whose presence turns chickens inside out and causes pigs to explode. There is no one comprehensive catalog of Lao phi to date.

One book of interest on this subject is Lokapâla: génies, totems et sorciers du Nord Laos, first printed around 1954, by Henri Deydier. This text examined the beliefs and superstitions of Northern Laos, and recorded Deydier’s trip by foot and horse through the jungles.  At the age of 32, Deydier, alas, died in a plane crash in Laos just shortly after publication of this book. Although it was published in French and German, no edition in English has been published.


Man-Tigers, or Lao weretigers show up in the folklore of many of the tribes and minorities found in Southeast Asia. Among the Lao Soung tribes in the mountains of Laos, weretigers are one of the most supernatural concerns over many others. The Akha, Lisu, Hmong and Lahu in particular are on guard against these beings. The Lisu believe the weretigers are capable of possessing others, including family members. This has affected the courtship practices of Lisu youth, who avoid courting people who are from villages where someone had been reputedly possessed by a weretiger. Among many of the cultures in Laos, during funerals, many are concerned about the arrival of weretigers interested in the deceased and their corpse.

With over 400,000 Laotians living in diaspora in the US and around the world, many brought their traditions and beliefs with them.

While much of the 600 year Lao history and culture has focused on transmitting a message of harmony and friendship, like any society, there is a dark undercurrent of stories that have just begun to be learned outside of the borders of Laos.

Thursday, December 05, 2013

Xieng Mieng and DEMONSTRA come to Minneapolis!

Close out your year with the Minnesota debut of Nor Sanavongsay's Xieng Mieng: A Sticky Mess! from Sahtu Press and DEMONSTRA from Innsmouth Free Press!

A special thanks to NAIKU for letting us use their space at CoCo in Minneapolis! The reading will be at 400 S. 4th St., Suite 401 from 5 to 6:30 P.M. on December 30th. This is the Minnesota premiere reading!


 Xieng Mieng: A Sticky Mess is the comedic origin story of one of the most beloved folk heroes of Laos. A young monk keeps getting in trouble with the head of the monastery who think the boy can't do anything right. Finally, the young boy decides to turn the tables with the help of a chicken and a little bit of a sticky snack called mieng. What happens next has become the stuff of legend for over 600 years!

I'll be reading from my latest book of Lao American Speculative Poetry, DEMONSTRA, from Innsmouth Free Press! It's currently under consideration for a Stoker Award in Poetry from the international Horror Writers Association. It features interior art by Vongduane Manivong!

Award-winning poet and playwright Saymoukda Duangphouxay Vongsay will also be reading with us for this special occasion!