Moken Hilltribe

Moken Hilltribe

Some of the Moken, traditionally a seafaring tribe, have settled on the islands in southern Thailand . They have their own way of life: with a unique culture; traditions; values and beliefs; a nomadic lifestyle; and making their livelihood from the Andaman Sea . Most Moken live on boats called “Gam-Bang”, roaming the sea in search of food - such as shellfish, fish, crabs and other marine creatures.

The main food is Taro, a root vegetable considered as a staple in oceanic cultures. The lifestyle is influenced by the seasons - in the northwest during monsoon season (May-November) when there are many storms, the Moken move onto the islands, building houses, or moor in sheltered bays, protected from the waves and storms.

        The search for food is the same importance today as it has ever been, but it is made more difficult because they are a minority group with no nationality. The Moken are largely uneducated, with little knowledge of the outside, land-based world, which creates further difficulties when communicating with others.

        The Moken have an annual ceremony to celebrate the ancestor's pole (Hnear-En-Hlor-Bong), with tribe members coming together to worship to the spirits to protection them. During this time, Moken people stop work. The ceremony includes casting lots, playing music, singing and dancing, and also have leeway the models to pensive and distress as illness from families, community. Moreover, the Moken have traditional beliefs that emphasize the spirits, including the spirits of their ancestors, and those found in natures, which have the power to protect individuals or cause illness. Therefore, they make sacrifices and offerings to the spirits. The Moken are also adept at using herbs for treating disease.

In society, weddings often occur when the couples are teenagers, and are monogamous for life. They will not separate or change partners unless the wife or husband dies or have severe marital problems. Having children is an important part of life, so generally Moken families have 2-5 children - because they usually live in remote areas, or on the sea, they are far from basic services leading to a higher mortality rate which makes the Moken population a fairly constant number.

        The name, Moken, derives from "La-Mor" and " Kan " which is the name of the Queen's sister in an old legend of the Moken people. The younger sister stole the boyfriend of the Queen, who then cursed her and her friends promising them a life in which they could never settle in one place.

        Moken are also known as the Sea Gypsies - Descendents of the Porto-Malaysians who wandered the Andaman Sea for more than 100 years, living on islands and off the coast of the Mergui Islands in Myanmar, as far south and east as the islands of the Zulu sea in the Philippines, and including the coast of Malaysia and Indonesia. In the Mergui islands in Myanmar, the Moken population runs into the thousands. The Burmese people call the Moken, ‘Selon', which is believed to have come from the word ‘Cha-Lang' or ‘Tha-Lang', an ancient name of Phuket province (Junk Selon) - the place that many fishermen lived before moving to live on the sea. This is the legendary tale of the Moken people.

 The anthropologist Jacques Ivanoff assume that the name of the Moken people stems from the words "Lamor (Moken language is drown) and" Ken "which is the name of the Queen's sister in the legend of the Moken where her sister after grabbing her sister's lover, was cursed to drift in the Sea along with her friends. (For more information see Ivanoff's book Rings of Coral ).

        The Moken is a group of fishermen who derive from the Proto Malay that have been drifting around in the Andaman Sea for more than 100 years. They live on the islands and along the coast from Marid in Myanmar to the islands in the Zulu Sea in Philippines as well as along the coast of Malaysia and Indonesia .

The Marid Islands in Myanmar has a Moken population of about thousand people. The Burmese call the Moken “Selon” and assume that this name comes from the word “Chalang” or “Tlang” that is an ancient name of Phuket (Junk Selon) which is where the fishermen gathered in the past. The Moken people respect the holy things and spirits in nature as well as the ancestor spirit with "Lor-Bong" or the soul pole of the ancestors as male(Ae-Bab) and female (A-Boom) is a symbol.

The Moken people's most important celebration of the year is "Hnear-En-Lor-Bong" or the celebration of the ancestor spirit pole. In this ceremony, which may have leeway to exorcises similar to the U-Lak-La-Woy in Phuket or Li-Pae that call the leeway "Pla-Jak " as the Moken call this "Hla-Jung". The purpose of leeway is to take the damned, unhealthy, and the melancholic in distress away from the community. The celebration of ancestor spirit pole of the Moken people is held on the day of the waxing moon, in the fifth lunar month. The Moken people will not go outside in a period of 3 days and 3 nights, and during that time they will have a festival where they drink, play music, dance, and communicate with the spirit to fortune the fate of the village. Relatives from different islands will also come to join the festival.

When they migrated to Thailand .

        The migrations into Thailand of the Moken people are not evident because there are several groups and waves of migration. Migration is still going on.

The areas where they live.

        The Moken who live in Marid Islands in Myanmar still has a population of about thousand people. The Burmese people call Moken Selon, assuming that this word come from the word Chalang or Tlang an ancient name of Phuket (Junk Selon), which is where the fishermen gathered in the past.

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Kachin Hilltribe

kachin Hilltribe

The Kachin or they call themselves is “Kim-Phor” migrate to Thailand from the Shan state in Burma, some groups migrated from Yunnan the People's Republic of China together with the Lisu and Lahu. They live together with that tribe that immigrated from the same time around 50 - 60 year ago. They immigrated only they group in 1974 at DoiLand, Mae-eye District, ChiangMai province and move to live in DoiVawee, Maesuay district, ChiangRai province, then migrate come to live at Pangmayao, Maimokjam, Mae-eye district, ChiangMai province before move come to stay at Baan NongKeaw when 25 ago. Kachin is closeness with Shan, Lisu, Lahu and Akha people because of are the same species language as Tibet – Burma

Information from: Baan Mai patthana “Kachin” Moo 12 Thambon Muangna, Chiangdao district, Chiangmai

Inmormant: 1. Boonchoo TuaMo 2. Kaew (Ka-Kom) 3. Pan- Pan (The villager leader) and 4. Mrs. Anun Chimrang.

The history of Kachin tribe.

From the hearsay of the old man name “Boon-Choo” in Baan Nong-Keaw, ChiangDao, ChiangMai province. Around 200 more year, the Kachin tribe live in China . Then, the soldier of Mao Tse-tung have to revolution the Chiang Kai-Shek government cause the battle between the soldier of both side and the Kachin tribe spread in the group of Chiang-Kai-Shek soldier. When the soldier of Chiang- Kai- Shek lose then, they flee to Thailand in the Mekong river, Chiang-Khong district Chiangrai province. The soldier of Chiag- Kai-Shek group that flees to Thailand has Kachin tribe too. When they come to stay in Thailand , the Kachin people separate, scattered stay with Haw Chinese, Lahu and when the time passes, the Kachin people have to combination and come together to live in the public house at Baan Nong-Keaw project, Moo 14 Thambon MuangNa, ChiangDao district, Chiangmai province. Baan Maiphattana establishes 25 years ago but they come to stay in Thailand around 200 years. These villages have 60 household, 700-800 persons.

Information from: Baan Mai patthana “Kachin” Moo 12 Thambon Muangna, Chiangdao district, Chiangmai

Inmormant: 1. Boonchoo TuaMo 2. Kaew (Ka-Kom) 3. Pan- Pan (The villager leader) and 4. Mrs. Anun Chimrang.

The area lives of Kachin in Thailand .

The Kachin people live in 2 provinces of Thailand as Chiang Mai and Maehongsorn province. In Chiangmai live in Baan Maiphattana (Kachin) Moo 14 , Thambon Muangna,ChiangDao district Chiangmai province, have the population around 800 peoples in 70 household. Some part live in Praw district, Fang district, Thaton district, Chaiprakarn district, Doisaket distrrict and Sunsai district , Chiangmai province and have to spread is in the part of Maehongsorn province also.

Information from: Baan Mai patthana “Kachin” Moo 12 Thambon Muangna, Chiangdao district, Chiangmai

Inmormant: 1. Boonchoo TuaMo 2. Kaew (Ka-Kom) 3. Pan- Pan (The villager leader) and 4. Mrs. Anun Chimrang.

The festival and yearly ceremonial

1. The ceremony about cultivating for example before plant has will begging for blessing or notify to ancestor that give take care the farmland, do not give animal or obstruction land from the insect come to planting crops. The ceremonies have to kill a pig, a chicken to use in performing a ceremony. They will have ceremony like begin transplant rice seedlings grow, before ready to harvest will arrange perform a ceremony to eat new rice that make for a ghost or ancestor as harvest rice comes to roast and pound give to ancestor before do anything with the rice that they have. “Tuem-Sa” will be a person who performs a ceremony by have the equipment such as dry-cooked rice half unripe, pounded unripe rice “Hmee”. They have to wrapping to give to other person who not comes to attend the ceremony. They believe in that must give the rice to the other eats before them that will make them have effective compensate that plentiful later more. Thereafter they will harvest everything that grows, after harvest finished will have a great ceremony as “Ma-Naw” dance give to ancestor, kill cow, buffalo. If effective produce plentiful, sometime the village will arrange the ceremony for every household or individual. 2. The ceremony in the house or a village. When have often ill, a black magician or “Tuem-Sa” will cast lot to see that thing happen in a village, what is the god wants? They will perform a ceremony to solve with the thing that the god wants. The majority will have the ceremony about solve the bad thing, evil with animal blood. The black magician will fixes the place that will raise the ceremony. 3. The ceremony in the district. The pets that feed get into trouble often, the wild animals comes to a village, pets dies that they will have performing a ceremony, has the respect in the earth god that they must notify to the earth god that if get into trouble will perform a ceremony dig a hole and kill a chicken and young cow (beautiful red) female chicken is red. When they kill finished then bury all over, have not taking meat to eat and take a big piece of stone comes to overlay. If who eat that meat will died, regarded that is as filling bad disease (evil) that do not spread in the community, bury everything with the earth and a stone. After that everyone will under interdiction in a village 7 days, nobody goes out to work in a farm or go out the village to anywhere else. Everybody don't go out outside a village, do not enter the forest to kill animal. After finished this ceremony is regarded as every problem has ended already.

Information from: Baan Mai patthana “Kachin” Moo 12 Thambon Muangna, Chiangdao district, Chiangmai

Inmormant: 1. Boonchoo TuaMo 2. Kaew (Ka-Kom) 3. Pan- Pan (The villager leader) and 4. Mrs. Anun Chimrang.

Read More  http://kachinhilltribe.blogspot.com

kachin hilltribe

Mlabri Hilltribe

Mlabri Hilltribe

 

Mla are known as yellow leaf or “Mlabri”. The meaning of the name “Mlabri” can be separated into two words. The first word is “Mla” meaning human, this is the word the tribe use to call themselves. The second word “Bri” meaning forest, this is just a word to add after, thereby they have the word Mlabri which means “barbarian tribe” but they would like to be known as “Mla tribe”. This means “human” because they are not barbarians. They live in the forest. Mlabri is what they are called by others but not what they call themselves. "Yellow leaf" is the name given to them by other people but they do not like being called this because it makes them sound like ghosts, which they are not. They are human like us. “Yellow leaf” is a name that the “Mla tribe" do not like being called, and to not call them yellow leaf, honors. Them they will call others “Gwao”  “Yellow leaf” came from “Mla” people living in the forest; they find goods from the forest such as taro, potatos, bananas, bamboo shoots, animals and bees. They live at a singular place for around 2-3 days then will move the place continuously and will choose where to move to by having a discussion between families. Sometimes they will move to an other place, not for food, but because they fear people will come to disturb or hurt them. So, when a stranger comes or even when they hear people’s voices near the area that they lived, they would escape rapidly. They would do this because they had experienced relatives of theirs being shot and hurt in front of them in the past. This makes them fear people so they move continuously, make very little noise and also do not dare to make fires.       The banana leaf that they make their huts, changes color from green to yellow and then eventually dries, this is the origin of the word "Yellow leaf" but the word that they are proud of and want other people to call them is “Mla” Source: The Mlabri community at Baan Boonyuen, Moo 13, Thambon Vieng, Rongkwang district, Prae province.

 

Informants:
1. Weera Srichawpa
2. Phin Srichawpa
3. Nlikarn Chawphanaprai
4. Duangporn Naamjaikiri 5. The youths: Mai, Nueng, Amara and Kaewta 

Read More http://mlabrihilltribe.blogspot.com

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Khamu Hilltribe

The Khamu are one of the small tribal groups, living along the Thai-Laotian border of Nan province. At the present there are about 7000 people of this tribe living in northern Thailand.

They originate from Laos, mainly of Luang Prabang and Xieng Khoung districts. They first migrated as labour and worked either in the teak forests or similarly isolated employment.

They are living now in small villages located on mountain slopes and survive on subsistence agriculture supplemented by hunting, fishing and trading.

The Khamu practise an animistic religion. In their native homeland Khamu shamans are considered to be excellent magico-religious practitioners and often participate in Laotian ceremonies.

This tribe trace descent in patrilineal manner and traditionally adhere to the custom of patrilocal residence.

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Lawa Hilltribe

Lawa Hilltribe  

The Lawa hilltribe are believed to be the first settlers in Northern Thailand, who were there even before the Thais. They are thought to have migrated from Cambodia over 800 years ago.The majority reside between Hot, Mae Sariang and Mae Hong Son. Most of them lead a traditional life and are subsistence farmers who believe in animism although through the years many have converted to Buddhism and Christianity.

Unmarried Lawa girls can be identified by their bright orange and yellow beads worn around the neck and white blouses. They also wear skirts made of cotton patterned with horizontal stripes of blue, black yellow and pink. Once married these bright clothes are replaced by longer dresses but the beads are still worn.

Almost all Lawa nowadays speak Thai and many still speak their indigenous language which is closely related to the 'Wa' tribe of Burma

 

http://thailandhilltribeholidays.com

Palong Hilltribe

Palong Hilltribe

There are but a few Palong villages in Thailand, all of them in the northern part of Chiang Mai province along the border to Myanmar (Burma).

In general, the Palongs can be found in Burma's eastern Shan state. At present the population is about 60000.

They belong to the Mon-Khmer branch of the Austro-Asiatic linguistic family.

Their main livelihood is the cultivation of tanatep, a large leaf to wrap burmese cigars.

Both men and women decorate their teeth with gold.

The Palongs are easili recognized by the striking custom of their women, red sarong like garments, mostly a blue jacket with red collar and broad silver waistbands.

Formerly animist, most Palongs have converted to Buddhism. 

http://www.thailine.com/thailand/english/hill-e/palong-e.htm

Yao (Mien) Hilltribe

Yao (Mien) Hilltribe

The Mien are found to live densely in Chiang Rai, Nan, Phayao, Lampang, Kamphaeng Phet, Chiang Mai, Sukhothai, Tak and Phetchabun, Since they have no subgroups, the Mien in Thailand speak their common language with identical accent, dress up the similar costumes and belong to the same tradition and culture. However, there are some slight differences from village to village in different localities. Interestingly still, the Mien do have their original written language based on Chinese characters.

COSTUME

Mien women are skillful embroiderer. One particular style of Mien's traditional needlework is amazingly and meticulously done from the backside of a piece of cloth. If one wants to know what the finished designs look like, one has to turn and look at the other side. The cross-stitch technique which has become more popular this day was introduced only 50-60 years ago.

A woman's attire consists of a loose-fitting pant beautifully decorated withfine embroidery works. Is worn with a long wrapper, of which the front ends are tied at the back of her waist so that a full view of the delicate embroidered designs of the pant can be seen. Along the hem of the wrapper from neck to waist, a string of red knitting wool is worn. There are also a waistband and a turban.


Mien men usually wear a short shirt and a pair of loose-fitting trouser. The hem and the pocket look beautiful with embroidery works.

As far as the ornaments and accessories are concerned, the Mien are fond of silver products. For example, a round shaped silver necklace with long tails hanging from the back is worn. Mien's exquisite and meticulous silver craftsmanship is well known among many tribal groups in Thailand.

HISTORY:

The Mien likely originated from southern China about 2,000 years ago via Hainan, Guangxi and adjoining provinces. They were referred to by the Chinese as "barbarians", which is reflected in their name. These tribal peoples are the only ones to have a written language, Chinese. In recent years, both a Romanized and Thai-based script have been added by Western missionaries.
These peoples have a series of ancient writings which organize their day to day living and include items such as worship and medicine. A series of pamphlets have been devised over the centuries to help their groups become accustomed to their environment and the people they have lived beside.

More is known and understood of the Mien because of their written language, hence their history is more readably available to both scholars and students of Asian Culture. From such rich chronicles we have been able to save the legend of the Mien's beginnings.

The Emperor Pien Hung of China, was attacked by the very powerful Emperor Kao Want and faced defeat. The dog, Phan Hu, was able to get through the lines, kill the aggressor, and bring Kao Wang's head back to the Emperor Pien Hung. Phan Hu was rewarded with one of Pien Hung's daughters as a wife, whom he took up to the mountains to live with him. They produced 12 children, six boys and six girls, from whom sprung the 12 clans of the Mien as we know them today. Or so the legend goes.

Read More http://yaohilltribe.blogspot.com/




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The Karen Hilltribe

The Karen Hilltribe

Karen Hill Tribe are the largest of all the minority groups in Thailand comprising in total of around 300 thousand. They are divided into three main assemblages.

The Red Karen or Kayah is one such group. Another is the Black Karen or Pgo and the third one is the White Karen or Sgaw. Although some tribes continue to practice animistic and Buddhist teachings, many have converted to Christianity.The Karen can easily be recognized by their woven v-neck tunics and turbans of diverse natural colours.

Women who are not married will wear distinctive long white v-neck tunics. You will find the Karen engaging in agriculture such as tea and rice cultivation in the lowland areas. This tribe is environmentally conscious and will often be seen practicing crop rotation to help preserve the forests. The ones staying at home attending to the children are experts in the art of weaving.

Karen Hill Tribe

Young Karen Girls

From a very tender age, young Karen girls start to wear brass rings around their necks, arms and legs. Once they reach adulthood, the rings around their necks can easily add up to some 26 loops all in all while weighing over two kilograms. That's a heck of a lot of heavy metal to carry around for the rest of their lives.

And we are only talking about the metal on their necks! Now what about all the hardware on their arms and legs. These girls would certainly have a difficult time trying to go through customs at any airport. Removing the rings could seriously delay flights so be prepared for a long haul should one want to board your plane.

Okay! I know that I am just fooling around here but it makes you think that some of us are lucky enough to be able to travel worldwide with modern transport and not have to trek around on foot most of the time. Can you imagine having to live in a remote village or worse, a refugee camp all your life? I should think not.

Remote Karen Refugee Village

Karen Hill Tribe

Questions Raised

The big question often asked is whether the rings can ever be removed without severe neck injuries or will the necks of these ladies simply snap. I should imagine this would depend entirely on individual circumstances. One would have to consider how long the rings have been on.

Another would be, how long the neck has grown or perhaps even, how sturdy the neck is once the rings are removed.Some say that the rings cannot be removed as the ladies would no longer be able to hold their heads high. Well some young girls seen in the villages have had their hardware removed and you can clearly see their elongated necks yet somehow they seem to be perfectly happy at play. Their are many disputes regarding this.

According to a Ripley's believe-it-or-not documentary film, one Karen women had her rings removed only to complain of intense pain and immediately asked to have her rings re-attached. It is said that the wearing of brass rings helps to project their tribal identity. Long Neck Women or Giraffe Women are some of the words often used to describe these elongated necks of the Karen Tribe.

Long Neck Woman

Karen Hill Tribe

Long Necked Karen of Baan Nai Soi

Travel 25 kilometers or 15 miles from Mae Hong Son towards the Burmese border in northern Thailand and you will reach the village of Ban Nai Soi. At some point along the way you will pass a Thai check point but please don't be alarmed as the army are only on the lookout for drug smugglers and the occasional Burmese military. I sure hope that you are neither.

Anyway Thai's are very well known for their hospitality and this army will surely give you a smile as they wave you on. This well travelled road is fairly reasonably for most of the way. A little further up from the village you will come across the Paduang Karen Tribe refugee camp. Many tourists arrive here to get a glimpse into the lives of these fascinating long neck dwellers. Taking photographs will probably be the order of the day here.

The area around the refugee village is a hive of activity with farmers tending to their fields, women in the village helping men construct new roofs for their huts, adolescents studying under their homes and little old ladies carrying their daily pickings in wicker baskets on their heads along a stretch of dirt and dusty road.

HISTORY:

Karen believe they came from a place they denote a "Thibi Kawbi". Some feel that this is their representation of the lands of Tibet and southern Gobi desert. However during the 18th century the Karen began to move southward, across the Salveen River from Burma to the Thai Payap (old northern kingdom of Siam).

The Karen, like our American Indians, do not recognize the political borders of the regions in which they live. Thus you will find both tribal sects transversing across the borders into Burma and Tibet for family and economical purposes. This leaves no little problem to the operation of border patrols in the countries involved. Many times in their history they been caught between warring factions in their traditional habitats and been forced to feed and clothe rebel forces and regular troops alike or suffer death.

Currently there have been no large migrations of Karen into Thailand. However there are the occasional nomadic movements of whole Burmese Karen villages over the border when the harsh military government of Burma presses and unrest with which it burdens these people.

It was the people called the Yuan of the Thai Payap that helped the Karen move into Thailand and near another Thai tribal group called the Thai Lawa (Lua). Today many Karen villages are near the hospitable Lawa settlements and there has been a natural exchange of cultural ethics and crafts. Like most of Thailand, dissimilar peoples live peacefully near each other.

New year

New Year's eve ceremony (Nee Saw Ko)
"Nee Saw Ko," is Karen for "New Year's eve." This tradition is put on each year during the month of January, following the end of season harvest. New Year's is a very important event for the Karen, as it is the time of year when friends and relatives who have moved away, either for work or because of marriage, will all return home to celebrate. Essential items which should be prepared before the big day include:

• All different kinds of desserts, such as sweet boiled sticky rice, sweet sticky rice in bamboo, rice mixed with sweets and fats, etc. These desserts will be used in a ceremony to pay homage and respect to the spirits.
• Alcohol for use in the ceremonies and for drinking together afterwards.

On the night of New Year's eve, the religious leader--which the Karen refer to as the "Hee Ko"--will call the villagers to commune together. Each house is expected to send one representative to the event. The representative should be the head of the household and must be a man. Each head of household will be expected to bring a bottle of alcohol to the gathering at the religious leader's house (Hee Ko). Once everyone has arrived with the alcohol the religious leader will begin the ceremony.

The ceremony is called, "consuming the first alcohol" (Aw see ko), and begins with gathering all of the bottles together before the Hee Ko. The Hee Ko will utter a petitionary prayer and then drizzle the alcohol into a glass, after which everyone will be invited to drink in procession. The bottles will be opened in accordance to the order in which they arrived.

The Hee Ko will be the first one to take a sip and then the glass will be passed around, with each person taking a sip, until it has made its way around to everyone and returned to the Hee Ko. The Hee Ko will pour out any remaining alcohol in the glass while reciting a prayer of petition and asking for blessing for the host, the owner of the bottle of alcohol and his family. The process will be repeated with each successive bottle until everyone in attendance has been blessed. Sometimes, if the village is particularly large, the ceremony may go on into the morning.


New Year's morning
Karen will wake up bright and early to begin making preparations for all the ceremonies to be held the next day. Chickens and pigs will be killed for use as sacrificial offerings. They will be set on a knee-high table along with a bottle of alcohol. Next, a ceremony will be performed to call to the spirits of one's children and grandchildren.

The elders in the family will lead the ceremony and all members of the family will be expected to be present. The elders will begin by knocking on the table with a piece of wood as it is believed this will call the spirits back to their bodies. Next, the eleders will tie pieces of string around the wrists of their children and grandchildren while reciting a petitioningary prayer to the spirits, asking to be blessed. The petition will ask that every member of the family be able to live happily and comfortably, be free from all misfortunes, dangers, and vices, and continue in good health.

After all the children have had their wrists tied, the family will dine together. After all have eaten the family will mobilize and go off in search of a party. They will go from house to house gathering people until the whole village has come together to enjoy a feast, united together. Alcohol will be poured and a prayer will be recited, asking the spirits to bless the village with the spirit of community and brotherhood. After this, everyone will drink together in merriment.

Happiness and goodness will be wished on everyone in every home in the village. Of all the ceremonies held by the Karen during the New Year's festivities, the most important has to be that held on the first day of the new year. It's up to each village to decide when they will celebrate New Year's eve (Nee Saw Ko) and for how many days, but once the first day of the new year has been observed everyone will be expected to return back to work to greet the new year.

All of the above refers to Buddhist Karen (Aw Kae), but there are also a great many Karen who are Christian. The New Year's observances of this latter group are very similar, only they will be adapted to suit their Christian beliefs. The festival will start with everyone going to church and praying. Afterwards, everyone will eat together. Bellies full and spirits high, people will bring out their rice and other items collected during the harvest in order for an assessment to be made of their monetary value.

Once this item of business is out of the way, local sports competion will be held. As evening comes and sky grows dark, drama and acting will serve as entertainment for the village. No alcohol will be consumed and no one will go home drunk on this day. After the drama show is over, people will all return to their houses. During this time, villagers will each pray every night for seven straight nights. Only after these seven days have passed will it be considered a new year.

Read More  http://karenhilltribe.blogspot.com/

  

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http://karen.hilltribe.org/english/karen-newyear.php

Hmong Meo hilltribe

Hmong Meo

The Hmong are divided in two sub-groups, White and Blue, and to be found in mountainous regions of China. Vietnam, Laos and Thailand. In Thailand there are probably about 60000 Hmong people settled in villages throughout a wide area of the north, with perhaps another 50000 refugees from Laos living in camps located near the northeastern border of the country. These ethnic group originates in western China.

 
The Hmong live in houses that sit right on the ground, not on stilts as do some other hilltribes. However, the main floor of their houses is not at ground level, but rests upon a kind of above-ground basement or root cellar that they use for food storage. For a long time the Hmong have supported themselves by the cultivation of opium poppy. Most of the Hmong people are turning from opium growing, and are now seeking to market their exquisite needlework in order to supplement their income.

Hmong women traditionally make clothing for their families from cotton or hemp. Their clothing is richly decorated with magnificent embroidery and silver jewelry. Blue Hmong women wear beautiful pleated skirts with bands of red, blue and white intricately embroidered. Jackets are of black satin, with widee orange and yellow embroidered cuffs and lapels. White Hmong women wear black baggy trousers with a long wide blue cummerbund. 

Their jackets are simple, with blue cuffs. Hmong men make crossbows, musical instruments, and other items of wood, bamboo and rattan. Many of the men are als skilled in blacksmithing and gunsmithing. 

The Hmong are strict animists, whose shamans use dramatic methods to contact the spirits. So far there have been few converts to christianity or buddhism.

The Hmong are diligent and independent people, fond of wearing their silver ornaments during ceremonies and much devoted to the sky spirit they believe has created their own ancient way of life.

History of Hmong :

Legend puts the Hmong coming from a icy land to the North. It is suspected that they migrated from the steppes of Siberia, Tibet and Mongolia. Records of the Chinese have them living on the Yellow River, 3000 years ago. Centuries of Chinese subjugation have given rise to periodic migration for their quest for freedom. It was in the latter years of the 19th century when the independent Hmong could not be found within the borders of China.
During W.W.II Chinese Nationalists tried to stop the Hmong from speaking their own language and practicing any other aspect of their culture; but without much success. This action only fanned the flames of mutual disrespect and drive the Hmong further south in search for better living conditions. Today there are still 3 million Hmong-descendant people living within the borders of the Peoples Republic of China.
The Hmong in the Thai Payap have been present for an estimated 200 years. Coming over the political borders of Laos, they established villages high in the mountains and remained comparatively independent of any other tribal group. The Hmong are now found in Cambodia, Vietnam, Laos and Burma. During the Vietnam War many Hmong worked for the U.S. and many were air-lifted to North America; unfortunately some were left behind. There are reported to be about 12 major Clans that can trace their family history as far back as 1,000 years in China.

Read More http://hmonghilltribe.blogspot.com

  

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The Lisu Hill Tribe

The Lisu Hill Tribe

If you are a traveler who desires to go beyond the standard tourist attractions and engage yourself in local culture and lifestyle the Lisu people invite you to live in their village homes and enjoy warm hospitality. 

They are eager to share their crafts skills and peaceful way of life with you.

The Lisu people are a semi nomadic indigenous tribe who originally lived in Tibet. Over the past three hundred years they have migrated down through China, Burma, and Laos. About 80 years ago they began to settle in the mountains of North Thailand along the border of Burma (Myanmar).  Our purpose is to show you how the Lisu Hill tribe live and work and play by being a part of the village doing as the Lisu do on a daily basis.

The Lisu Culture is rarely accurately documented but it is a culture formed centuries ago and is in major transition today.   Come with us to understand the ways and culture of this colourful and fascinating ancient people before they assimilate into the dominant Thai culture.

 
You are invited to live in the village of  Nong Tong a small an easy accessable Lisu settlement to experience hill tribe life a first hand.  The town of  'Pangmapha' Formerly known as Soppong is Situated just 45 kilometres from the popular town of  'Pai' Northern Thailand.

Experience the Lisu lifestyle, observe and partake in traditional activities, rituals and customs.

HISTORY:

Interestingly enough, the Lisu have in their history the legend of a Great Flood that killed all but two individuals. The only two survivors of this flood were a boy and his younger sister. Because of a taboo of incestuous relations, they endured a number of "tests" to make sure that they should marry; each test attesting to the fact that they should. Many children came of this union who paired up and became progenitors of all the different Hilltribes. Until there came a time when there were one girl short. An Akha man had no wife so hi went into the jungle and married a monkey. It goes without saying what the Lisu think of the Akha. 

Like all but the Mien Hilltribe People, the Lisu have no written language. The origin legend tells of their migration from the Salween River, located in Burma. They have less Chinese features than other Hilltribes and it is thought that they have been moving from the interior of Burma for at least a century. Among all of the Hilltribes, the Lisu have the least known about their origins, and their legends do not specifically tell of any other history than that from the Burmese interior. 

Historically, the Lisu villages have been built near high fresh water streams, but not too close for fear of the mystical powers that they believe reside in the stream itself. Bamboo piping will be used for an aqueduct to carry water from one side of a mountain ridge to the other in order for a village to have an abundant supply.


Read More http://lisuhilltribe.blogspot.com

  

http://www.lisuhilltribe.com
http://www.tayara.com

Lahu Hilltribe

 Lahu Hilltribe

The Lahu are a strong independent and very diverse ethnic group who number about 60,000 in Thailand. The Lahu are located primarly in Chiang Mai and Chiang Rai provinces, but can also be found in considerable numbers as far south as Tak province. Their settlements are usually remote from roads and towns, due to their strong commitment to the maintenance of the Lahu way of life.

The Lahu are complex and diverse ethnicity. In Thailand there are no fewer than six different Lahu tribes, some of whose languages are not mutually intelligible. The majority of Lahus in Thailand are Red Lahu, pantheistic animists who follow a Dtobo, a messianic leader. There are also a significant number of Black, Yellow and Shehleh Lahus in Thailand, many of whom have been Christian for nearly one hundred years. Black Lahu are the most populous throughout Southeast Asia and theirs is considered to be the standard Lahu dialect.

Although primarily subsistence farmers, growing rice and corn for their own consumption, the Lahu are also proud of their hunter-warrior heritage.

They remain a strict, serious people governed by strong principles of right and wrong, every individual in the village answering to the common will of the elders. While less importance is placed on the extended family than in other hill tribe communities, the Lahu are still strongly committed to principles of unity and working together for survival. Lahus may have the most gender-equitable society in the world.

HISTORY:

Like most Hilltribes, the Lahu have their origin in southwestern China. In about 1830 there were already some Lahu villages located in the Kengtung State of Burma. By 1870 the Lahu had moved across the northern Burmese border in fear of their lives from the government of Burma. They moved into the northern highlands and valleys of Siam. By the 20th century Lahu villages were discovered as far south as Fang, just 70km north of Chiangmai.

Burma has long been the oppressor of Hilltribe people, and it is not only the Lahu who have experienced their wrath. In order to make these independent peoples succumb to a despotic rule, many Hilltribe people have been killed.

The Lahu have always referred to themselves as the "people of Blessing". That is, they have always thought that the blessings of health, sufficient food to eat and security for their families were the greatest gifts that their Creator could bestow.

They have used the term, Boon (or merit) to denote the form in which this Blessing is given. Lahu often refer to themselves as Bon Yu or the "children of the Blessing."
The Lahu have now embraced many of the ways of missionary peoples that have lived among them since the end of World War Two. It is a fact of social change that in the near future many of the customs of the old Lahu will have given way to the "consumer passion" that is now evident in Southeast Asia. Radio, television and print media are fast altering this tribal peoples.

Read More  http://lahuhilltribe.blogspot.com

http://www.tayara.com/club/hilltribe.htm#Lahu
http://lahu.hilltribe.org/english/

The Long Neck Hilltribe

The Long-Necked Hilltribe

Have you ever been in a car for a long time when you have gone somewhere far? I am sure most people have done it before and I don’t think anyone likes it. For me, I don‘t just dislike it, I would say that I “hate” it. But now, after I went on a trip from Chiang Mai to Mae Hong Son in Northern Thailand, I would say that I prefer to be in a car all day on a straight road than being in a car for five or six hours on a windy road.

During the summer holidays in 2002, I went on a photo trip with Richard to other provinces as usual. We always do that when we have long holidays. We are hoping to go to all 76 provinces in Thailand to take pictures of tourist attractions for one of my websites (www.thailandguidebook.com). This time we headed for Chiang Mai and Mae Hong Son. But when we were in Chiang Mai, we realized that it was a big province and that it wasn‘t easy to get around and see everything. So, we decided to only go to Mae Hong Son. It was a really good trip, really fun. I think it was the number one road trip adventure I have ever had in my life.

We set off from the guesthouse in Chiang Mai early, hoping to get to Mae Hong Son before lunch time. I wanted to be able to take a break before taking pictures. It was only 250 kilometres away from Chiang Mai so we thought it wouldn’t take long to get there but we were wrong. We forgot that we were in the north and that there are lots of mountains and hills. The road to Mae Hong Son is very windy and hilly. In fact, there are 1,894 bends in the road. So, we couldn’t drive fast. The fastest we could do was only 80 kms/hour. I think we were lucky because we didn’t meet many trucks and cars. Along the way the views were very beautiful and we stopped many times to take pictures.

We didn’t arrive in Mae Hong Son until late afternoon so I only had time to take a few pictures of a couple of temples there. Even though I wasn’t the one who drove there all the way, I felt very weary. As the sun was setting we went to look for a guesthouse and we found one by the lake which looked nice. I looked at Lonely Planet to get an idea of the price. The guidebook said 250 baht for a room with two beds, air-conditioning and bathroom. It is quite cheap so we went to park the car and went to check-in. We were shocked after we heard that the price had been changed to 600 baht. We thought it was expensive but we were too tired to bother. I went to get my suitcase in the back of the car and went straight to the room. I took a shower then went to bed straight away.

We left the guesthouse the next morning at about 7.30 a.m. and went to find the way to go to the village of the Karen people or the long necked hilltribe. I looked at the city map that the tourist office gave me. There are three villages that we could visit: one is small, one is big and one that you can only go by boat. We decided to go to the biggest one and it is also the famous one called Nai Soi village. From the map, It looked easy to go there but really it wasn’t like that. There wasn’t any signs by the side of the main road to tell us which lane to go down too, so I had to keep asking for the way. Then when we found the way after I saw a small sign in the ditch that said “Long Necked Hill Tribe. Turn left here”.

These are some pictures of a hilltribe's village in Mae Hong Son province in the north of Thailand. They are "Karen Hilltribe" or as everyone knows them, "Long-necked Hilltribe".

We kept following the signs until there wasn’t any more signs so we just drove around trying to find the way ourselves. We were in a small village when we saw a lady running to us. She asked us where we were going. I told her. Then she said she would take us there because the way isn’t good and better not to risk damaging the car. We went on her pick-up truck to go there. Lucky we met her so we didn’t have to lose more time finding the way. The road to the hilltribe village was really bad. We had to cross a small ford in a river as well.

Visiting this hilltribe village is the main local attraction for people who come to Mae Hong Son. It's not that easy to go to their village by yourself but don't worry, you can join a tour. It's expensive for foreigner because you have to pay 250 baht to go in the village alone. I went to this place in April 2002.

At first, I thought she was just being kind to us but really she was just trying to make some commission for taking us there. When we arrived there, Richard went to pay the fee by the entrance. I couldn’t believe it cost 250 baht for foreigners but FREE for Thai people. Why did they do that for? Can’t it be the same or a little different? Even though tourists don’t pay tax I still think that it shouldn’t be this expensive. I felt sorry for Richard as he is a teacher and pays the same taxes as other teachers at my school. He told me not to complain as he knew that at least some of the money went to the hill tribe people.

We went in and walked around. I was really excited because I had been wanting to see a real famous long necked hill tribe for a long time. But after I had walked around for a while, I started to have second thoughts. How would I feel if some people walked down my road to take pictures of my mum doing the washing or me cleaning my motorcycle? They are human too, not some animals in the zoo. I did hear that a few years ago they had started to stop wearing the ring around their necks. But they started to wear it again because they realized that they could get money from the tourists who came to take their pictures. Also they could sell some souvenirs to get money. So, I think the main reason they are still wearing it now is because of us. I read somewhere that in the past they wore the ring on their neck to protect it from tigers but now they wear it to attract tourists.

While I was looking at the souvenirs, a long necked girl came out and showed me more souvenirs. She was cute with beautiful, long black hair. She looked about my age and could easily have been a student at my school if she didn’t have the ring on her neck. I bought some postcards there and then asked her some questions about the ring. She told me it is one long ring like a spring and it is made from brass. Her one weighed about five kilograms and some people she knows had brass rings weighing as much as twenty kilograms!!! I asked her if her neck really got longer and she said that the ring pushes her collarbone down which makes it look longer. God!!! It would hurt for sure. I could see that she was making every movement very slowly. Before I left I asked her how many tourists came to the village a day. She told me she was not sure but there weren’t more than 50 a day. After we had finished talking, we said goodbye and I went back to meet the lady who took us here.

We went back to the village where we had left our car. We got off the pick up truck. Richard asked me should we give her some money but I said don’t because she was just being kind and anyway she got some commission. Then we walked back to our car. When we arrived at the car, I saw that the lady was walking to us so I thought I had forgotten something in the pick up truck. But she didn’t walk to me, she walked up to Richard and asked for 200 baht. Richard gave it to her. After that, we didn’t think she was a nice lady after all. We drove back to the guesthouse and when we arrived there, I went straight to bed without taking a shower or even washing my face. I was really tired. I lied down on the bed like a dead body.

Read More http://karenhilltribe.blogspot.com/ 

  

http://www.thailandlife.com

ชาวอาข่า ในประเทศไทย

รวม “รายการพันแสงรุ้ง ตอน ชาวอาข่า”

รายการพันแสงรุ้ง ตอน ชาวอาข่า

เรื่องราวของชาวอาข่า “ชนเผ่าพื้นเมืองอาข่า” ที่ไม่เคยเปิดเผยที่ไหนมาก่อน

ไม่มี “มิดะ” ไม่มี “กะลาล่าเซอ” ไม่มี “ลานสาวกอด”

บางคนย้อนถามว่า ช่วงที่่เพลง “มิดะ” ดังใหม่ๆ ทำไมจึงไม่มีชาวอาข่าหรือนักเรียนนักมนุษยชนหน้าไหนลุกขึ้นมาประท้วง ไยจึงปล่อยให้บทเพลงนี้มีอิทธิพลต่อการรับรู้ในสังคมไทยอยู่นาน

คำตอบก็คือ เพราะชาวอาข่ายุคสามสิบปีก่อน มีข้อจำกัดในการฟังภาษาไทย เมื่อมีคนมาสอบถามว่าที่นั่นมี “มิดะ” จริงหรือ ก็พยักพเยิดหน้า เนื่องจากฟังคล้ายๆกับคำว่า “หมี่ดะ” ด้วยความบริสุทิธิ์ใจจริงๆ ที่ไม่รู้ว่า “มิดะ” ในมุมมองของคนนอกนั้นหมายถึงอะไร

ในภาษาอาข่าไม่มี “มิดะ” มีแต่คำว่า “หมี่ดะ” หมายถึง หญิงสาวในวัยพร้อมจะมีครอบครัว คือชาวอาข่าแบ่งชื่อเรียกผู้หญิงตามช่วงวัยทั้ง 4

ทารกแรกเกิดถึง 12 ขวบ เรียกว่า “อะบู้ยะ” โตเป็นสาวแรกรุ่นอายุ 13-17 ปี เรียกว่า “หมี่เดอเดอจ๊อง” โดยกำหนดให้ใส่หมวกลักษณะหนึ่ง ครั้นอายุ 18-24 ปี เรียกว่า “หมี่ดะ” คือ พร้อมที่จะแต่งงาน ต้องใส่เครื่องประดับเต็มยศมีขนไก่ หลังจากอายุ 24 ปีขึ้นไป เรียกว่า “หมี่เด๊ะ” คือเป็นแม่เหย้าแม่เรือนแล้ว

ไม่มีอะไรซับซ้อนซ่อนเงื่อนอยู่เบื้องหลังคำว่า “หมี่ดะ” ก็เป็นแค่หญิงสาวในวัยหนึ่ง

ส่วน “กะลาล่าเซอ” ที่บุญช่วยให้คำจำกัดความว่า หมายถึง “ลานสาวกอด” หรือ “ลานรักลานสวรรค์” จนเรามองเห็นภาพหญิงสาวนั่งชิงช้าเย้ายวนรอให้ชายหนุ่มมาเล้าโลม หากชายหนุ่มเลือกกอดหญิงสาวคนใดแล้ว ฝ่ายหญิงมีใจปฏิพัทธ์ก็จะกอดตอบ เป็นอันว่าต่างคนต่างเจอเนื้อคู่ที่ถูกใจ แต่หากกอดแล้วถูกหญิงสาวผลักไส ก็แสดงว่าหล่อนไม่เล่นด้วย เมื่อหน้าแตกก็ต้องไปไล่กอดสาวคนใหม่อีก

หญิงสาวอาข่า

นั่นคือภาพ “ลานสาวกอด” ที่บุญช่วยพรรณาไว้ แต่แท้จริงแล้วไม่มี “กะลาล่าเซอ” ไม่มี “ลานสาวกอด” ในบริบททางวัฒนธรรมของอาข่า

ภาษาอาข่ามีแต่คำว่า “กะล้าหละเฉ่อ” โดยแยกเป็นสองคำ “กะล้า” คือคำเรียกคนฝรั่งหรือคนแขกแปลกหน้า ทำนองแขกกุลา ส่วน “หล่ะเฉ่อ” คือ “ชิงช้า” ซึ่งชาวอาข่าตั้งชิงช้าสูงไว้ที่ลานกว้าง ลานนี้เรียกว่า “แดข่อง” หรือ “แตห่อง” เพื่อรองรับประเพณีโล้ชิงช้า มีขึ้นในช่วงเดือนสิงหาคมของทุกปี เป็นพิธีเฉลิมฉลองความอุดมสมบูรณ์ของผลิตผลพืชไร่ แต่ยามที่ไม่มีพิธีใดๆ คนทั่วไปก็สามารถมานั่งเล่นชิงช้านั้นได้ และชิงช้านี้มักเป็นที่นิยมของหญิงสาววัย “หมี่ดะ” ที่ชอบมาพบปะพูดคุยกัน

เพราะฉะนั้น กะล้าหละเฉ่อ หากแปลตรงตัวจึงหมายถึง ชิงช้าฝรั่ง ที่ประดิษฐ์ขึ้นมาเหมือนชิงช้าสวรรค์ ชิงช้าหมุน เพื่อความบันเทิงสนุกสนาน ไม่เห็นเกี่ยวอะไรกับลานวัฒนธรรมและประเพณีโล้ชิงช้าของชาวอาข่าเลย

การพบปะกันที่ลานกว้างนั้น เป็นไปในลักษณะคล้ายลานวัฒนธรรม ลานที่ทุกคนมารวมตัวกัน คราวที่ต้องทำพิธีกรรมศักดิ์สิทธิ์ในวงวัฏ เกิด แก่ เจ็บ ตาย ฝังศพ แต่งงาน หรือใช้เป็นลานเล่านิทาน สุภาษิต แม่สอนลูก ปูสอนหลาน

    ไม่ใช่ลานสำหรับกอดสาว หรือ ลานของหญิงหม้ายเจ้าเสน่ห์มาสาธยายชั้นเชิงกามรสแบบประเจิดประเจ้อ!

ที่มา หนังสือพิมพ์มติชน สุดสัปดาห์ ฉบับที่ 1621 หน้าที่ 75-76

ระหว่างศิวิไลซ์ กับป่าเถื่อน คำประกาศจากเyจ้าของวัฒนธรรม

นักมานุษยวิทยารุ่นใหม่หลายคนยังคงคลาง แคลนใจ จึงตั้งสมมติฐานว่า หากแม้น “มิดะ” หรือ “กะลาล่าเซอ” มีอยู่จริงในสังคมชาวอาข่า ก็ไม่น่าจะใช่เรื่องเสียหาย หรือสะท้อนภาพความป่าเถื่อนแต่อย่างใดไม่

หนุ่มสาวอาข่า

ในมุมกลับกัน สังคมใดก็ตามที่มีการเปิดโอกาสให้หนุ่มสาวได้ลองถูกลองผิด เรียนรู้จักกันด้วยตัวเองก่อนแต่งงาน อาจมีการถูกเนื้อต้องตัวสัมผัสรัดกอดกันบ้าง ก็ย่อมน่าจะศิวิไลซ์กว่าสังคมที่ลูกสาวต้องยอมจำนนต่อการที่บุพการีเลือกคู่ ครองให้ในลักษณะคลุมถุงชน
แต่ขอประทานโทษ ชาวอาข่าหาได้ยินดีกับคำยกย่องในมิติที่เห็นว่า พวกเขาเป็นสังคมที่เปิดกว้างเสรีภาพทางเพศตามแนวคิดแบบปรัชญาตะวันตกไม่
พวกเขายังคงยืนยันว่า ในประวัติศาสตร์มนุษยชาติของชาวอาข่าที่สืบทอดกันมานานกว่า 33 ชั่วอายุคน ไม่ว่าจะเป็นพี่น้องอาข่าที่อาศัยอยู่บนแผ่นดินผืนใด ทั้งในประเทศไทย จีน ลาว พม่า เนปาล หรือไม่ว่าจะอยู่ในยุคสมัยใด ทั้งอดีต ปัจจุบัน และอนาคต

ชาวอาข่าไม่เคยมีเรื่องมิดะอยู่จริง และมิใช่ว่าเคยมีอยู่จริงในยุคที่บุญช่วยไปเก็บข้อมูลเมื่อเกือบ 70 ปีก่อน แต่แล้วแอบยกเลิกไปเพราะความหวั่นไหวอับอายต่อคำครหานินทาของคนชาติพันธุ์ อื่น แล้วเพิ่งมาออกตัวแ้ก้เก้อ

ในเมื่อมันไม่เคยมีอยู่จริง ก็ต้องยืนกรานประกาศให้เสียงดังก้องโลก ว่าโปรดหยุดทำร้าย “หมี่ดะ” หญิงสาวพรหมจรรย์ผู้บริสุทธิ์ ด้วยภาพลักษณ์ของ “มิดะ”

กลุ่มผู้นำอาข่า

ฉะนั้น เมื่อเราอ่านหนังสือเรื่อง “30 ชาิติในเชียงราย” ของบุญช่วย ศรีสวัสดิ์ แล้วพบเรื่องราว “มิดะ” โปรดพึงทำใจไว้ว่า เรากำลังอ่านนิทาน หรือยามที่เรากำลังเสพงานคีตศิลป์ชิ้นเยี่ยมที่เต็มเปี่ยมไปด้วยจินตนาการ
คงไม่ต้องถึงกับปฏิบัติการไล่ล่า “ภารกิจปิดฝังมิดะ” ตามเก็บกวาดล้างเทปซีดีเพลงมาเผาทำลาย หรือจะต้องขอถอนรายชื่อหนังสือ “30 ชาติในเชียงราย” ออกจากหนังสือหนื่งในร้อยเล่มที่คนไทยต้องอ่านหรอก

มองมุมกลับกัน ทั้ง บุญช่วย ศรีสวัสดิ์ และจริญ มโนเพ็ชร ทั้งสองคือผู้จุดสะกิดสะเกาบาดแผลให้นักมนุษยวิทยาต้องลุกขึ้นมาเต้นผาง ทบทวนองค์ความรู้ทางวิชาการด้านชาติพันธุ์วรรณาที่เราเคยทระนงตนว่า “ชาวเรารู้จักชาวเขา” แล้วเป็นอย่างดี ว่า คำพูดนั้นมีความศักดิ์สิทธิ์มากน้อยเพียงไหน

เชื่อว่าคงไม่ใช่เผ่่าอาข่าเพียงกลุ่มเดียวเท่านั้นที่เป็นผู้ถูกกระทำ
นี่ยังไม่รวมถึงความคิดของชนชั้นกลางชาวกรุงที่ภักดีต่อสถาบันและพรรค อนุรักษ์ขวาตกขอบ ที่ดาหน้ากันออกมาประณามคนบ้านนอกคอกตื้อแถบภาคเหนือ ภาคอีสานว่า เป็นลาวโง่จนเจ็บ ถูกหลอกซื้อเสียงช่วงการเลือกตั้งที่ผ่านมา

ช่องว่างระหว่าง อคติ นิทาน กับข้อเท็จจริง ที่ผู้ดีในสังคมไทยฝากบาดแผลร้าวลึกไว้กับคนชายขอบทุกชาติพันธุ์ ถูกหมักหมมมานานหลายศตวรรษ ถึงเวลาที่ความคลี่คลายปมปัญหาอย่างเป็นองคาพยพแล้วหรือยัง โดยใช้กรณี “มิดะ” “กะลาล่าเซอ” เป็นภารกิจนำร่องอย่างด่วนๆ

ที่มา หนังสือพิมพ์มติชน สุดสัปดาห์ ฉบับที่ 1621 หน้า 76

คือ “มิดะ” ในจินตนาการกับนิทาน “ลานสาวกอด”

ในยุคที่บุญช่วยต้้องดั้นด้นไปสืบค้นข้อมูลบนดอยสูงนั้น เขาปุเลงปุเลงไปตัวคนเดียวแบบไม่มีล่าม จะว่าไปแล้ว การสื่อสารกันคนละภาษา น่าจะเป็นข้อจำกัดอย่างยิ่งยวดในการทำงานของนักเขียนวสารคดีรุ่นเ่ก่า

หมี่ดะ

หนังสือที่จะใช้อ้างอิงแต่ละเล่มก็ช่างจำกัดจำเขี่ยเหลือทน เพราะเขาเป็นคนพื้นราบรายแรกๆที่อาจหาญชาญชัยบุกเข้าไปคลุกคลีตีโมงกับคน หลากเชื้อชาติหลายภาษามากถึง 30 ชนเผ่า ข้อมูลบางส่วนนั้นเขาต้องอาศัยการแปลมาจากหนังสือของนักมานุษยวิทยาชาวตะวัน ตก
งานเขียนของบุญช่วยจังไม่ใช่ข้อเท็จจริงแบบงานวิจัยเชิงวิชาการเต็มร้อย แต่มันน่าจะมีคุณค่าฐานะ “สารคดีเรื่องเล่า” ที่ช่วยเปิดโลกแห่งการรับรู้เรื่องชนกลุ่มน้อยในสยามให้แก่ผู้สนใจพอเป็นปฐม บท
  ทว่า ณ วันนี้ เยาวชนอาข่ามีโอกาสได้เรียนหนังสือสูงขึ้น หลายคนจบปริญญาเอกปริญญาโท พรมแดนที่เคยขีดเส้นแบ่งให้พวกเขาต้องกลายเป็นตัวประหลาด ตลอดระยะเวลาอันยาวนานที่ถูกคนพื้นราบกระแหนะกระแหนว่า “อีก้อกินเนื้อหมา” หรือ “นี่ไงมิดะมั่วเซ็กซ์” ย่อมต้องได้รับการทบทวนข้อบิดเบือนนั้นอย่างเป็นกระบวนการ

สตรีอาข่าวันนี้จักไม่ยอมจำนนต่อภาพนางบาปเหมือนดังอดีตอีกต่อไป

ข้อมูล บทความส่วนหนึ่ง จาก หนังสือพิมพ์มติชน สุดสัปดาห์ ฉบับที่ 1621 ประจำวันที่ 9-15 กย.54  โดย เพ็ญสุภา สุขคตะ ใจอินทร์
หมายเหตุ ผมยกมาแค่ช่วงหนึ่งของบทความ จะพยายามลงให้ครบ (ยาวถึง 2 หน้าหนังสือพิมพ์)

 

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