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.

GHOSTS: Revisited in Los Angeles

On April 1st, the Goethe Institut hosted an artists discussion with Michael EB Detto and Sayon Sypraseouth regarding their exhibition GHOSTS: Revisited which is up for two weeks in Los Angeles. It was a nice-sized crowd for a Tuesday night. There weren't as many pieces on display in this space as there was in the earlier GHOSTS exhibition but there are still enough to make it worthwhile to see the pieces in person.

At the heart of the discussion was the proposition that "Cultural memory is collective memory, and the artist plays a part in it."

Of particular concern is what the curators noted regarding the complicated nature of memory and how we share those with others. In their artists description they state: "Today’s notions of history and memory may be flawed and disputed, but they are especially problematic for the individual that has experienced tragedy. The notion of “victims’ silence” following tragic events has often been the subject of discussion, and is frequently linked to suffering. Should victims decide to speak about their experiences, they are likely to relive past suffering, often making it unbearable."

There's much within this question that should be of interest to anyone with a background in Southeast Asia.

The exhibition itself was inspired by the works of  German writer W. G. Sebald. Sebald examined esthetics and its link to memory. In this particular exhibition, we see the Aragna Ker, Denise A. Scott., Ken Gonzales-Day, Prumsodun Ok, Sayon Syprasoueth and Michael Detto,.

When the exhibit was presented at Arena 1 earlier this year, they were asking “How should we treat the Ghosts each of these leaves behind – in real life, as metaphor, as a tool? The very own substantiality each one thing in itself exhibits, its innate properties, its relation to subject, time space, and language are altogether qualities which suddenly start to dissipate when we have to deal with ghosts. It is hard even to agree on one word for them: there are specters, phantoms and wreath, genie and spirit, the apparition and many other denominations to describe a phenomenon that tends to blur the demarcation line between subject and object, past and presence, here and there.”

I think there remain some very important questions to explore here, and while GHOSTS is not the definitive statement on the subject, there are are ideas that I think will resonate throughout much of the remaining year and perhaps many years ahead regarding the question of horror, memory, art and Southeast Asian voice. 

I hope it won't be too long before we can see what happens if this exhibition is brought to other galleries and spaces across the country. 

In Minnesota, the Banfille-Locke Center for the Arts has issued a call for paranormal art for "The Art of Darkness" exhibit they are preparing for August-September later this year. So there's something that's capturing the imagination of today's curators. Some will take a more literal tack, while others appear interested in a more intellectual, theory-centered processing of the subject. But I hope we can appreciate that there are in fact exhibitions planned for everyone's taste in the matter.

Happy birthday, King Kong!

Today marks the 81st anniversary since the movie King Kong first appeared and changed horror cinema forever.

I found it interesting that there's so little material that takes up the challenge of King Kong vs. Cthulhu. Godzilla vs. Cthulhu certainly. But few people entertain the possibility of an encounter between the residents of Skull Island and the non-Euclidian island city of R'lyeh.

Would King Kong be outmatched against the Great Old One? Certainly. But so were the humans on the boat in Lovecraft's classic story, and many of them turned out... well, fine is a relative term, I suppose.

Some might expect my interest in King Kong also includes his disputed battle with the Japanese kaiju, Godzilla. For years the rumor was that in the Japanese version, Godzilla won, but in the American version, King Kong won, but the truth is that a careful watching shows it was fought to a standstill. This does come into play in the way I handle several of my poems from a Lao American perspective.

But another more significant literary influence for me was the way author Graham Greene used King Kong as a motif in his book The Captain and the Enemy. This novella was an unusual part of Green's output, but when you read through it, the closing lines of "What or who is King Kong?" is absolutely haunting.

King Kong makes a few appearances in my book DEMONSTRA, including a sequence in "The Dream Highway of Ms. Mannivongsa," where we ask if he might have been a contemporary of the monkey warrior general Hanuman during the battle against the Nyaks at Lanka during the epic of Phra Lak Phra Lam:

XI.

Rats live on no evil star:
Good luck in China, pests in New York,

Especially in the walls.

Last time in the city, some sleazy Hee-Haw reject
Was threatening to take his Texas time with her,
“Every way but wrong,” arrayed in tacky rhinestones. 

When she’s awake, magic doesn’t usually work right,
But sometimes, karma lends a hand or calls a cab
Conveniently.

A poet friend, back from practicing
His mad science in Imperial City,

Had a day off and went to an aquarium,

Marveling at dolphins and Jiang Kui,

Wondering if we’re evolved remoras, secretly.

At night she never goes without her six-demon bag
She found for a steal in Little China, ten times more handy
Than crappy designer knockoffs her friends tote absurdly.

Doc Ratsabout asks in the shadow of Lady Liberty:

“Was King Kong secretly a Vanon veteran?

A sulking simian sword-saint
Who somehow survived

The savage siege of Lanka
With the honored hero Hanoumane,
Living out the last of his modest pension
Pent up on Skull Island?”

Yank someone from his home
Just for a sideshow, you can’t expect

Everything will be dandy.

She debates which souvenirs to get her niece in Modesto.
The official Trippy Master Monchichi, or Hello, Piggy?

A rare copy of It Ain’t Truth If It Doesn’t Hurt, maybe?

Wayward Wah-Ming would know,
But she’s always busy in a library
Or off wandering a street of albino crocodiles.

That’s the persistent problem with this city:
Who ya gonna call?

Her cousin Noy is right: Some have an angel heart.

But those were usually in a jar on their desk, waiting
For the girl of
Their dreams.

How could she ever live here, when it was so hard
To find a decent bowl of kowpoon?

Japanese yokai: The Rokurokubi

Here we have Sawaki Suushi's 1737 image of a Rokurokubi, one of the classic spirits of Japan notable for their long necks in the most common version, although another has a head that can detach and fly around. Unlike the Phi Kasu, of Laos a Rokurokubi's viscera and entrails do not typically fly with her head. The ability of the Rokurokubi to elongate their necks brings to mind the imagery of the ghost Nang Nak when she elongated her arms to reach for through the floor of her home to retrieve a piece of lime she dropped while cooking. 

Some scholars feel the legend came to Japan from overseas during the Muromachi period (1300s-1500s) as a result of traders doing business in Southeast Asia and southern China, or around the height of Lan Xang. In China they were referred to as the Rakuto or Hitoban. The Rokurokubi whose necks elongate are a newer legend. But it would be interesting to see what would happen if these spirits came to visit Laos after so many centuries.

One era such exchanges might plausibly take place would be during World War 2, following the Japanese occupation of Laos in 1945.

There are Hmong anecdotes of watching Japanese units, informed of the surrender of Japan, committing suicide by placing grenades under their hats after pulling the pins. Most likely it would have been a Type 97 grenade, 九七式手榴弾 or Kyūnana-shiki Teryūdan, like this one:

Until recently, Japan was one of the largest contributors of foreign aid to Laos, and there any number of possibilities how a yokai from Japan might have traveled to Laos. The question is, how would they interact, if at all, with the local phi, and would it be different from their interactions with the Hmong dab, and other entities reputed to inhabit the highlands or who have yet to be discovered.

It's an interesting scenario for writers to consider.

[Theater] The Brothers Paranormal reading at La Jolla Playhouse, Feb. 24th

A reading of THE BROTHERS PARANORMAL a play by Prince Gomolvilas is coming to La Jolla, California on Monday, February 24th.

Directed by Jeff Liu, the tale revolves around two Thai-American brothers who "launch a ghost-hunting business in order to capitalize on the nationwide increase in sightings of Asian-looking ghosts. When the siblings end up investigating the home of a couple that claims to be haunted by one very terrifying spirit, everyone’s notions of reality, fantasy, and sanity clash against the shocking truth."  

It's free admission and starts at 7:30PM. Reservations are required. Space is limited with only 70 seats at La Jolla Playhouse 2910, La Jolla Village Drive La Jolla, California 92037.

http://www.lajollaplayhouse.org/the-season/2013-2014-season/dna-2014

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?

5 Flavors debuts at Expanded Horizons

My poem "5 Flavors" has officially debuted at Expanded Horizons this week, along with "Molting Season" by the poet Anne Carly Abad, who writes poetry and stories when she’s not training Muay Thai. Her story, ‘Sage’s Reckoning’ recently earned an honorable mention in Q3 of The Writers of the Future Contest (2013). Her work has appeared or will appear in Magma Poetry, Dreams & Nightmares, and Strange Horizons. Find out more about her at the-sword-that-speaks.blogspot.com.

Additionally, the short stories "Swallowing Saturday" by Catherine Batac Walder and "Daughters of the Air" by Gail Labovitz are included in this issue.

Maria Mitchell also provides a great interpretation of my poem "The Robo Sutra" that appeared earlier this year at Expanded Horizons. A writer and illustrator, she wrote the short stories "The Mermaid Promise" at Flashes in the Dark, "Song of the Catherine Clark" in Cthulhurotica, "The Kadath Angle" in Future Lovecraft and "Second Coming" at Dead Man’s Tome. Her poems have been published in the gothic anthology Candle in the Attic Window, The Absent Willow Review, Yester Year Fiction, Sage Woman #80 and the horror anthology Ugly Babies Vol. 1. She illustrated her poem, "The Last Son of Circe," in Ugly Babies Vol. 1 and is the columnist of Slicing Score at Innsmouth Free Press. My poem, "The Robo Sutra," is the first poem by another writer Maria has illustrated, so I'm honored by that. She’s also an affiliate member of the Horror Writers Association.

Because I think it can be handy for poets to give a little behind the scenes glimpse at their poems:

"5 Flavors" is a meditation on the phi of Laos, much in the same vein as "No Such Phi" forthcoming in Lakeside Circus later this month. This particular poem also takes into consideration the classical Lao principles of cooking, and five key flavors that a chef endeavors to balance and experiment with: Sweet, sour, spicy, bitter, and salty. These principles are also found throughout other parts of Southeast Asian cuisine.

The poem originally came up from a question over why so many Southeast Asian ghosts and spirits seem determined to take it up a notch from Western ghosts. When you compare mythologies, it seems the spirits of the region are far more likely to try and eat you than those in the U.S. or Europe. There, you have banshees, poltergeists, and largely intangible entities who linger. They may scream, they may throw things around, they may try to frighten you, but eating you in part or in whole is a pretty rare occurrence. On the other hand, in Laos and Southeast Asia, you're relieved if banging things around is the worst they do.

As I did my research for my book DEMONSTRA from Innsmouth Free Press, there were an interesting number of phi who were considered female spirits, and whose particular modus operandi involved food, viscera, consumption, etcetera. And so, "5 Flavors" began to coalesce into its present form you see at Expanded Horizons.

"5 Flavors" takes place at an actual Lao restaurant in Sacramento, the Sabaidee Thai Grille, which is tucked away on 8055 Elk Grove-Florin Road. If you get a chance to, stop by and see the owners. They have a particularly extensive collection of contemporary artwork by the Lao American artist Sompaseuth Chounlanmany, who is also from Vientiane, where both the artist Vongduane Manivong and I were born.

"5 Flavors" also makes reference to the traditional Lao buddhist rite of Boun Khao Padab Din. Observed in September, the festival comes from a belief that the guardians of Hell (Nalok) let the souls of at least the human dead to return to earth for a day. They're famished, so the living are obliged to lay packets of hot rice wrapped in bamboo leaves. The spirits, however, can only eat the vapors. They then proceed to visit various family members and friends until they're called back to the underworld. For some families who lost a relative in the previous year, remains are often exhumed, cleansed then cremated, with gifts presented to the monks who chanted the funerary rites for the deceased. A relatively readable scholarly article on the subject can be found in Patrice Ladwig's "Feeding the dead: ghosts, materiality and merit in a Lao Buddhist festival for the deceased."

But take a look, and see what you think.