Northern Thai people
ᨤᩫ᩠ᨶᨾᩮᩬᩥᨦ คนเมือง | |
---|---|
Languages | |
Lanna and Central Thai | |
Religion | |
Theravada Buddhism, Tai folk religion[2] | |
Related ethnic groups | |
Tai peoples |
The Northern Thai people or Tai Yuan (
Exonym and endonym
The people of this ethnicity refer to themselves as khon muang, meaning "people of the (cultivated) land", "people of our community" or "society" (mueang is a central term in Tai languages having a broad meaning, essential to the social structure of Tai peoples). With this name, they historically identified themselves as the inhabitants of the alluvial plains, river valleys, and plateaus of their native area, where they lived in local communities called muang and cultivated rice on paddy fields. This distinguished them from the indigenous peoples of the area ("hill tribes"), like the Lua', who lived in the wooded mountains practicing slash-and-burn agriculture. Membership of the ethnicity was therefore defined by lifestyle rather than by genetics. At the same time, it was a term of dissociation from the Burmese and Siamese, who held suzerainty over the Lanna Kingdom for centuries and who were not "people of our muang".[7][8]
For the same reasons, the own name of the khon muang for their language is kammuang or kham muang, in which kam means language or word; muang town, hence the meaning "town language," in contrast to those of the many hill tribe peoples in the surrounding mountainous areas.[9]
Prior to their integration into Thailand, the Northern Thais were known as Lao phung dam, or black-bellied
History
Origin
According to a shared legend amongst various
The presence of the Yuan in what is now northern Thailand has been documented since the 11th century. The core of their original settlement area lies in the basin of the Kok and Ing rivers in what is now Chiang Rai Province. Since the Yuan, like other Tai peoples, traditionally live from wet rice cultivation, they only settled in the river plains of northern Thailand, but not in the mountain ranges that run through it and make up three quarters of the area. They formed small-scale principalities (Mueang). The geography of the settlement area prevented the formation of larger communities.[18]
Kingdom of Hiran
The
Independent state of Lan Na
However, the different cultures converged, so the originally
The Tai Yuan had very close ties with the Lao kingdom of Lan Xang. In 1546, Setthathirath, a Lao prince, was elected king of Lan Na.[24] By the middle of the 15th century at the latest, they had the technology to manufacture and use cannons and fireworks rockets.[25] The expansion of the sphere of influence of Lan Na reached a climax in the second half of the 15th century under King Tilok. The sphere of interest of Lan Na clashed with that of the central Thai kingdom of Ayutthaya, which resulted in several wars over the Mueang of Sukhothai, Phitsanulok and Kamphaeng Phet, that lied between the two kingdoms.[26]
The first decades of the 16th century are considered to be the heyday of the Lan Na literature. The classical works of this time, however, were not written in the native language of the Tai Yuan, but in the scholarly language of
As there was often a shortage of labor in pre-modern Southeast Asia, it was customary after wars to drag parts of the population of the defeated party to the area of the victor. In the 17th century, after the subjugation of Lan Na by the Burmese, some Tai Yuan were brought to their capital Ava. There they belonged to the category of royal servants and provided lacquerware.[29] The Burmese control over the Tai Yuan increased the differences between them and the Siamese in Ayutthaya.
Nevertheless, after the fall of Ayutthaya, the Tai Yuan nobility of Lan Na entered into an alliance with King
Incorporation into Thailand and Thaification
Until the 19th century, Lan Na retained its own structure and autonomy in internal affairs within the Siamese dominion. Its inhabitants were considered western
We consider Chiang Mai as still not belonging to the Kingdom proper because it still is a prathetsarat (i. e. tributary state), but we do not plan to destroy the (ruling) families and to abandon prathetsarat (status). We only want to maintain and hold to the real power; that is to say whatever will be, let it be only that which we allow it to be.... To put it briefly, we want the Lao to be like a machine which we will wheel forward or backward as we wish... but it is necessary to do this with a brain and intelligence more than power and force. Do not let the Lao think that it is force and oppression. (You) must point out what is beneficial and what is not.
— King Rama V (Chulalongkorn), Letter to Phraya Ratchasampharakon, 12 July 1883[34]
After Siam had to cede what is now Laos to France in 1893, the Thai government stopped designating the Lao and Tai Yuan living in Thailand as Lao in order not to justify further expansion of the French protectorate of Laos.[32] Lan Na lost its independence in 1899, when the administrative reform under King Rama V (Chulalongkorn) introduced the centralized thesaphiban-system. Chulalongkorn's son Rama VI (Vajiravudh), who ruled from 1905, endeavored to turn the population of his empire into a nation and Thailand into a nation state. There was less and less differentiation between Siamese, Lao or Tai Yuan, instead there was increasing talk of the Thai nation.[35] Vajiravudh strove to unite the different tribes under one dominant culture.[36] During the Monthon reforms of the north region at the turn of the 20th century, the region of Lanna was assigned to Monthon Phayap (มณฑลพายัพ) from the Sanskrit word for "northwest".[37]
This policy of
Contemporary history
Despite the Thaification policies, the Tai Yuan have retained their own cultural identity (even if this is now mostly referred to as Northern Thai). The Tai Yuan have their own dance tradition, and a cuisine very different from that of central Thailand. Even if almost all residents of northern Thailand understand and can speak the standard Thai language (this is still compulsory in schools), most of them still speak the Northern Thai language at home. However, since 1985 the use of the language has declined. Since then, the younger generations have used the Northern Thai language less and less, so that the language was to be expected to disappear in the medium term.[39] On the other hand, there has been a renaissance of Lanna culture since the mid-1990s. Especially around the 700th anniversary of Chiang Mai in 1996, a great pride in its own history and tradition could be established. At Chiang Mai University in particular, a number of scholars are dedicated to researching traditions and cultivating cultural heritage. Since then, some Northern Thai women, mainly the middle and upper classes, have been wearing the classic dresses of the north again on special occasions, made of hand-made cotton. In many public institutions and government agencies it is customary to wear clothes made of traditional textiles on Fridays. There are regular performances of Lan Na music and dance, as well as demonstrations of traditional handicrafts. As an expression of the own regional character, signs with lettering in Lanna script are again being set up in some places.[40][41][42]
Culture
Language
The Tai Yuan speak the Northern Thai language, also known as Kham Mueang and Lanna, which is, like Lao and Thai, one of the Tai languages. Northern Tai is similar to the Tai Lue language, which is mainly located in the south of Yunnan but also present in the northern areas of Vietnam, Thailand, Myanmar and Laos, and to the Khün language, located in the eastern part of the Shan State of Myanmar.
The Northern Tai language has its own writing system, the Tai Tham script, which is also called the Lanna script. The script is still taught to Lao Buddhist monks. After being banned from schools as part of the thaification process, the script has recently been rediscovered by the population. It is believed by the Tai Yuan that the script has divine powers, and tattoos and amulets written in Tai Tham are thought to possess particular powers.
Religion
The Tai Yuan have practiced
A widespread cult among the Tai Yuan is that of the spirit of Chao Luang Kham Daeng, which is passed down through two legends. The first describes him as a human being sent by the god Indra to become king and teach Buddhist precepts to his subjects. In this capacity he founded the city Lanna, became its ruler and on his death he was placed by the citizens of Chiang Mai at the helm of the protective spirits of the city. The second legend reports that Chao Luang Kham Daeng is the lord of the ogres who guard the treasure of the sacred cave of Chiang Dao. It is assumed that the second legend comes from the tradition of the Lawa people, the people that had settled in the Chiang Mai area before its foundation and the arrival of the Tai Yuan.[43]
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Lacquerware from Chiang Mai
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Traditional Northern Thai musical instruments
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A selection of typical starters of Lanna cuisine
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A traditional Tai Yuan dance, ฟ้อนเล็บ
See also
- Jinakalamali
- Kham Mueang
- Lan Na
- Lanna script
- Shan people
- Tai people
- Thai people
- Sibsongbanna
References
- ^ Lewis, M. Paul (ed.), 2009. Ethnologue: Languages of the World, Sixteenth edition. Entry for Northern Thai Dallas, Tex.: SIL International.
- ISBN 978-9971-988-20-3.)
{{cite book}}
: CS1 maint: multiple names: authors list (link - ^ See: Forbes, Andrew, 'The Peoples of Chiang Mai', in: Penth, Hans, and Forbes, Andrew, A Brief History of Lan Na (Chiang Mai City Arts and Cultural Centre, Chiang Mai, 2004), pp. 221-256.
- ^ Frederic Pain (2008), "An introduction to Thai ethnonymy: examples from Shan and Northern Thai", The Journal of the American Oriental Society
- ^ Raendchen, Jana (October 10, 2005). "The socio-political and administrative organisation of müang in the light of Lao historical manuscripts" (PDF). The Literary Heritage of Laos: Preservation, Dissemination and Research Perspectives, Vientiane: National Library of Laos. The Literary Heritage of Laos Conference, 2005. Staatsbibliothek zu Berlin Preußischer Kulturbesitz: Digital Library of Lao Manuscripts. image 4, page 404. Archived from the original (PDF) on 2013-11-04. Retrieved September 12, 2013.
Traditionally, these people called themselves according to the place of their settlement, combining the term "Tai" (man) with the place name, as for example Tai Müang Phuan, Tai Müang Swa (Luang Phabang).
- ^ Andrew Turton (2004), "Violent Capture of People for Exchange on Karen-Tai borders in the 1830s", Structure of Slavery in Indian Ocean Africa and Asia, London: Frank Cass, p. 73
- ^ a b Andrew Turton (2000), "Introduction", Civility and Savagery: Social Identity in Tai States, Richmond, Surrey: Curzon Press, p. 11
- ISBN 981-3035-57-9,
There is a well-known Northern Thai saying: Lua yea' hai The Lua work swiddens Tai het na The Tai work paddy fields.
- ^ a b Natnapang Burutphakdee (October 2004). Khon Muang Neu Kap Phasa Muang [Attitudes of Northern Thai Youth towards Kammuang and the Lanna Script] (PDF) (M.A. Thesis). Presented at 4th National Symposium on Graduate Research, Chiang Mai, Thailand, August 10–11, 2004. Asst. Prof. Dr. Kirk R. Person, adviser. Chiang Mai: Payap University. P. 7, digital image 30. Archived from the original (PDF) on 2015-05-05. Retrieved 8 Jun 2013.
The reason why they called this language "Kammuang" is because they used this language in the towns where they lived together, which were surrounded by mountainous areas where there were many hill tribe people.
- ISBN 978-3-447-03608-5.
- ^ Parit Chiwarak (March 16, 2023). "คนล้านนาเป็นไท/ไทย แต่กลายเป็นลาวเพราะการยัดเยียด". the101.world (in Thai).
- ^ Baker, Chris and Phongpaichit, Pasuk (2017). "A History of Ayutthaya", p. 27. Cambridge University Press.
- ^ Eliot Joshua et al. (2002). Laos Handbook. London: Footprint Publishers.
- ^ Edmondson, J. A. (2007). The power of language over the past: tai settlement and tai linguistics in southern china and northern vietnam. Harris, J. G., Burusphat, S., Harris, J. (ed). Studies in southeast asian linguistics. Bangkok: Ek Phim Thai Co. Ltd.
- ^ Church, P. (ed). (2006). A short history of South-East Asia. Vol. XII. Singapore: John Wiley and Sons Asia.
- ^ Pittayaporn, Pittayawat (2014). Layers of Chinese Loanwords in Proto-Southwestern Tai as Evidence for the Dating of the Spread of Southwestern Tai Archived 27 June 2015 at the Wayback Machine. MANUSYA: Journal of Humanities, Special Issue No 20: 47–64.
- ^ Wyatt, D. K., (2003).
- ^ Grabowsky: Bevölkerung und Staat in Lan Na. 2004, S. 66.
- ^ Schlesinger, 2015. Vol 1..
- ^ Grabowsky: Bevölkerung und Staat in Lan Na. 2004, S. 89.
- ^ Grabowsky: Bevölkerung und Staat in Lan Na. 2004, S. 90.
- ^ Grabowsky: Bevölkerung und Staat in Lan Na. 2004, S. 94.
- ^ Cholthira Satyawadhna: A Comparative Study of Structure and Contradiction in the Austro-Asiatic System of the Thai-Yunnan Periphery. In: Ethnic Groups Across National Boundaries in Mainland Southeast Asia. Institute of Southeast Asian Studies, Singapur 1990, S. 76.
- ^ Grabowsky: Bevölkerung und Staat in Lan Na. 2004, S. 61.
- ^ Grabowsky: Bevölkerung und Staat in Lan Na. 2004, S. 106.
- ^ Grabowsky: Bevölkerung und Staat in Lan Na. 2004, S. 99–102.
- ^ Grabowsky: Bevölkerung und Staat in Lan Na. 2004, S. 103.
- ^ Grabowsky: Bevölkerung und Staat in Lan Na. 2004, S. 107.
- ^ Grabowsky: Bevölkerung und Staat in Lan Na. 2004, S. 31–32.
- ^ Grabowsky: Bevölkerung und Staat in Lan Na. 2004, S. 264 ff.
- ^ Grabowsky: Bevölkerung und Staat in Lan Na. 2004, S. 267.
- ^ a b Volker Grabowsky: The Isan up to its Integration into the Siamese State. In: Regions and National Integration in Thailand 1892–1992. Harrassowitz Verlag, Wiesbaden 1995, S. 125.
- ^ Grabowsky: Bevölkerung und Staat in Lan Na. 2004, S. 197.
- ^ Quoted in Prakai Nontawasee (1988). Changes in Northern Thailand and the Shan States, 1886-1940. Southeast Asian Studies Program, Institute of Southeast Asian Studies. p. 71.
- ^ Jana Raendchen: Thai Concepts of Minority Policy. National Integration and Rural Development in North-East Thailand. In: Ethnic minorities and politics in Southeast Asia. Peter Land, 2004, S. 172.
- ^ Volker Grabowsky: Kleine Geschichte Thailands. C.H. Beck, 2010, S. 147.
- ^ Glenn Slayden, ed. (29 Sep 2013). "พายัพ" (Dictionary). Royal Institute Dictionary - 1982. Thai-language.com. Retrieved 2013-09-29.
Royal Institute - 1982 พายัพ /พา-ยับ/ {Sanskrit: วายวฺย ว่า ของวายุ} [นาม] ชื่อทิศตะวันตกเฉียงเหนือ.
- ^ Thak Chaloemtiarana: Thailand. The Politics of Despotic Paternalism. Cornell Southeast Asia Program, 2007, S. 246.
- ^ Thanet Charoenmuang: When the Young Cannot Speak their Own Mother Tongue. Explaining a Legacy of Cultural Domination of Cultural Domination in Lan Na. In: Regions and National Integration in Thailand 1892–1992. 1995, S. 82 ff.
- ^ Charles F. Keyes: Cultural Diversity and National Identity in Thailand In: Government policies and ethnic relations in Asia and the Pacific. MIT Press, 1997, S. 215f.
- ^ Pinkaew Laungaramsri: Ethnicity and the politics of ethnic classification in Thailand. In: Ethnicity in Asia. RoutledgeCurzon, London/ New York 2003, S. 163.
- ^ Rebecca Sue Hall: Of Merit and Ancestors. Buddhist Banners of Northern Thailand and Laos. Dissertation, University of California, Los Angeles 2008, S. 69–71.
- ^ Dynamics of power of space in the Tai-Yuan Chao Luang Kham Daeng spirit cult, manusya.journals.chula.ac.th
Further reading
- Andrew Forbes; David Henley (1997). Khon Muang: People and Principalities of North Thailand. Bangkok and Chiang Mai: Teak House Books.
- Volker Grabowsky, ed. (1995). Regions and National Integration in Thailand 1892–1992. Wiesbaden: Harrassowitz Verlag. ISBN 3-447-03608-7.
- Akiko Iijima (2003). The Nyuan in Xayabury and Cross-border Links to Nan: Laos Historiography at the Crossroads. Copenhagen: NIAS Press. pp. 165–180. ISBN 87-91114-02-0.
- Andrew C. Shahriari (2007). Khon Muang Music and Dance Traditions in Northern Thailand. Chiang Mai: White Lotus.