Skeat 4 and A.C Kruijt 5Īround the beginning of this century likely involves the same basic conceptionĪs phi and khwan, but the supernatural worldview of the swidden agriculturist The belief in semangatĪmong the Malay peoples reported by W.W. Souls like the supernatural beings called phiĬontinental Southeast Asia. "mother of the rice" it is she that is believed responsible for bringing about It should be noted that the khwan of rice is thought of as feminine, and when personalized, Is indispensable for the preservation and maturation of the rice, and a poorĭeparts from the rice. Similar to the way that the khwan which indwells humans is crucial The individual will fall sick and encounter misfortune. Is settled within the body, the individual remains healthy and happy. The third day after birth, and it gains power as the individual grows fromĬhildhood to maturity. Likely a reflection of the important role rice plays as staff of life for theseĪgriculturalists according to the Thai way of thinking, the khwan first enters the human being on The fact that the khwan dwells in rice the same way as it does in human beings is Within humans and rice are also called by the name khwan. Which are friendly to humans and other living beings, and the "evil phi" which may invade the human body and Further, two kinds of phi are recognized, the "good phi" To "the phi of a human," "the phi of an animal," "the phi of the river," "the phi of a tree," the phi of a rock," "the phi Mineral matter, and they discriminate between these various beings by referring Keiji, the Thai and Lao peoples believe that phi dwell not only in humans, but in plants, animals, and even in Possess a widespread concept of a kind of spirit or soul called phi. The agricultural peoples of Southeast Asia World of Deities in the Indigenous Religions of Southeast Asia. In mind, I want to consider the way in which the concept of kami is developed within the divine Overall scheme that emerges is not always wholly consistent. New and old, great and small - a manifold Period of the compilation of the two mythic classics, but the world of the kami that unfolds in those classics Lineages based on it was a process which began prior to, and continued into the In all likelihood, the elaboration of that Ideology, and the same can be said for the concept of kami as it is expressed in those myths. Were subjected to a considerable degree of systematization on the basis of this Impetus of the religion (i.e., political ideology) of the Yamato court and itsĬonscious designs for national unification. It bears repeating that behind that structure lay the strong The tales and legends of various other kami Myths, the imperial ancestor deity Amaterasu is placed at center stage, with Of the imperial house and those worshiped by powerful local lords. World of the early Shinto classics KojikiĪnd Nihon shoki : kami of heaven ( amatsukami ) and kami of earth ( kunitsu-kami ), human kami and "animistic" natural kami A truly remarkable variety of kami make their appearance in the mythic
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