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Tai folk religion
The Tai folk religion, Satsana Phi (Lao: ສາສະໜາຜີ, Thai: ศาสนาผี; /sàːt.sa.nǎː.pʰǐː/) or Ban Phi (Ahom: 𑜈𑜃𑜫 𑜇𑜣), is the ancient native ethnic religion of the Tai people still practiced by various Tai groups. Tai folk religion was dominant among Tai people in Asia until the arrival of Hinduism and Buddhism. It is primarily based on worshipping deities called Phi, Khwan and Ancestors.
In Thailand, the vernacular religion dissimilated into the mainstream Buddhism and Hinduism after their arrivals in the region. Sujit Wongthes, a leading author in Tai folk religion, termed the practice of Buddhism in Thailand as "Thai religion"; a mixture of Buddhism, Hinduism, and Tai folk religion.
In a study of Tai folk religion in Tai Ahom, Shrutashwinee Gogoi suggested that it was originated in Yunnan province of China and is primarily based on ancestor veneration. This practice of ancestor worship was borrowed from Confucianism. It is a syncretic mixture Buddhist and Tai folk practices with local traditional beliefs in mainland Southeast Asia.
Thai historian and leading author in Tai Folk Religion, Sujit Wongthes, however, suggested that the religion is a vernacular belief system of spirit worship that has been practiced in the region around the Mekong for more than 3,000 years.
Tai folk religion is primarily based on deities such as Phi, Khwan, Dam (ancestors).
The Tai folk religion is primarily based on ancestor veneration. For the followers, worshipping ancestors is very important, although each ethnic group has different practices and beliefs. The Tai Ahom called spirits Phi Dam, the Khmu call them hrooy, and the Lao Loum call them phi. The house spirit is particularly important, and spirits of wild places are to be avoided or barred from the village.
Within the Tai folk religion deities are called Phi (ຜີ, ผี, [pʰiː]). These deities of Tai folk religion can also be ancestral spirits, or other types of angels. Such deities often interact with the world of the living, at times protecting people, and at other times seeming to cause harm. Tai-Lao of Bassac have the belief system that Khwan of living person transform to Phi after death. Guardian deities of places, such as the phi wat (ຜີວັດ, ผีวัด) of temples and the lak mueang (ຫລັກເມືອງ, หลักเมือง, [lak mɯːaŋ]) of towns are celebrated and propitiated with communal gatherings and offerings of food. Gods of animist derivation are included in the Satsana Phi pantheon of gods, as well as several indigenous pre-buddhist gods called phi thien (ຜີແຖນ, ผีแถน). Gods are ubiquitous, with some of them being associated with the universal elements: heaven, earth, fire, and water. Guardian angels of people often include ancestors or angelic-beings who arrive at various points in life, better known as thewada. Malevolent spirits (phi phetu) include those khwan of people who were bad in past lives or died of tragic deaths, such as the ghastly phi pob (ຜີປອບ, ผีปอบ) and the vampirical phi dip (ຜີດິບ, ผีดิบ). Deities associated with specific places such as the household, the river, or a grove of trees are neither inherently benevolent nor evil, and occasional offerings ensure their favor and assistance in human affairs. Lowland Thai and Lao villages believe they are protected by the phi ban, which requires an annual offering to ensure the continued prosperity of the village. The village ritual specialist presides over this major ritual, which in the past often involved the sacrifice of a water buffalo and is still an occasion for closing the village to any outsiders for a day. To liang phi ban (feed the village spirit) also serves an important social function by reaffirming the village boundaries and the shared interests of all villagers.
All Tai people believe Khwan as the element of vitality and longevity. It is the belief system features thirty-two typically protective khwan in various parts of the body. The word khwan has different forms in the various Tai languages: khwan among the Tai-Ahom, Tai Yai (Shan), Dai, Thai-Lao (ຂວັນ, ขวัญ) and Tai-Lue, xen or xwan among the White Tai, khuan among the Tai-Nùng and Tày, hon among the Dioi. Various rituals are performed by various Tai groups to worship the Khwan.
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Tai folk religion
The Tai folk religion, Satsana Phi (Lao: ສາສະໜາຜີ, Thai: ศาสนาผี; /sàːt.sa.nǎː.pʰǐː/) or Ban Phi (Ahom: 𑜈𑜃𑜫 𑜇𑜣), is the ancient native ethnic religion of the Tai people still practiced by various Tai groups. Tai folk religion was dominant among Tai people in Asia until the arrival of Hinduism and Buddhism. It is primarily based on worshipping deities called Phi, Khwan and Ancestors.
In Thailand, the vernacular religion dissimilated into the mainstream Buddhism and Hinduism after their arrivals in the region. Sujit Wongthes, a leading author in Tai folk religion, termed the practice of Buddhism in Thailand as "Thai religion"; a mixture of Buddhism, Hinduism, and Tai folk religion.
In a study of Tai folk religion in Tai Ahom, Shrutashwinee Gogoi suggested that it was originated in Yunnan province of China and is primarily based on ancestor veneration. This practice of ancestor worship was borrowed from Confucianism. It is a syncretic mixture Buddhist and Tai folk practices with local traditional beliefs in mainland Southeast Asia.
Thai historian and leading author in Tai Folk Religion, Sujit Wongthes, however, suggested that the religion is a vernacular belief system of spirit worship that has been practiced in the region around the Mekong for more than 3,000 years.
Tai folk religion is primarily based on deities such as Phi, Khwan, Dam (ancestors).
The Tai folk religion is primarily based on ancestor veneration. For the followers, worshipping ancestors is very important, although each ethnic group has different practices and beliefs. The Tai Ahom called spirits Phi Dam, the Khmu call them hrooy, and the Lao Loum call them phi. The house spirit is particularly important, and spirits of wild places are to be avoided or barred from the village.
Within the Tai folk religion deities are called Phi (ຜີ, ผี, [pʰiː]). These deities of Tai folk religion can also be ancestral spirits, or other types of angels. Such deities often interact with the world of the living, at times protecting people, and at other times seeming to cause harm. Tai-Lao of Bassac have the belief system that Khwan of living person transform to Phi after death. Guardian deities of places, such as the phi wat (ຜີວັດ, ผีวัด) of temples and the lak mueang (ຫລັກເມືອງ, หลักเมือง, [lak mɯːaŋ]) of towns are celebrated and propitiated with communal gatherings and offerings of food. Gods of animist derivation are included in the Satsana Phi pantheon of gods, as well as several indigenous pre-buddhist gods called phi thien (ຜີແຖນ, ผีแถน). Gods are ubiquitous, with some of them being associated with the universal elements: heaven, earth, fire, and water. Guardian angels of people often include ancestors or angelic-beings who arrive at various points in life, better known as thewada. Malevolent spirits (phi phetu) include those khwan of people who were bad in past lives or died of tragic deaths, such as the ghastly phi pob (ຜີປອບ, ผีปอบ) and the vampirical phi dip (ຜີດິບ, ผีดิบ). Deities associated with specific places such as the household, the river, or a grove of trees are neither inherently benevolent nor evil, and occasional offerings ensure their favor and assistance in human affairs. Lowland Thai and Lao villages believe they are protected by the phi ban, which requires an annual offering to ensure the continued prosperity of the village. The village ritual specialist presides over this major ritual, which in the past often involved the sacrifice of a water buffalo and is still an occasion for closing the village to any outsiders for a day. To liang phi ban (feed the village spirit) also serves an important social function by reaffirming the village boundaries and the shared interests of all villagers.
All Tai people believe Khwan as the element of vitality and longevity. It is the belief system features thirty-two typically protective khwan in various parts of the body. The word khwan has different forms in the various Tai languages: khwan among the Tai-Ahom, Tai Yai (Shan), Dai, Thai-Lao (ຂວັນ, ขวัญ) and Tai-Lue, xen or xwan among the White Tai, khuan among the Tai-Nùng and Tày, hon among the Dioi. Various rituals are performed by various Tai groups to worship the Khwan.