A Lahu Nyi (red Lahu) rite of divorce: A Lahu text with ethnographic notes
Journal name: Acta Orientalia
Original article title: A Lahu Nyi (red Lahu) rite of divorce: A Lahu text with ethnographic notes
ACTA ORIENTALIA is a journal focused on the study of Oriental languages, history, archaeology, and religions from ancient times to the present. The journal includes articles reviewed by a senior scholar in the relevant field.
This page presents a generated summary with additional references; See source (below) for actual content.
Original source:
This page is merely a summary which is automatically generated hence you should visit the source to read the original article which includes the author, publication date, notes and references.
Anthony R. Walker
Acta Orientalia:
(Founded in 1922 and published annually)
Full text available for: A Lahu Nyi (red Lahu) rite of divorce: A Lahu text with ethnographic notes
Year: 1976 | Doi: 10.5617/ao.5144
Copyright (license): CC BY 4.0
Download the PDF file of the original publication
Summary of article contents:
Introduction
This paper by Anthony R. Walker aims to record a Lahu text used in the divorce ceremony conducted by a village headman among the Lahu Nyi, or Red Lahu, people of northern Thailand. The document not only includes the original text and its English translation but also provides ethnographic context regarding the cultural practices surrounding divorce within the Lahu community. The Lahu Nyi are a subgroup of the larger Lahu people, traditionally engaged in slash-and-burn agriculture, and their customs are reflective of their unique social structure.
The Nature of Divorce in Lahu Society
Divorce is not stigmatized among the Lahu Nyi, with many young couples opting to dissolve their marriages, particularly when there are no children involved. The initiation of divorce can come from either partner, and the community views the breakup of childless couples with little concern. However, once children are born, societal pressure mounts to maintain family unity. If either partner wishes to proceed with the divorce, they present their case to the village headman, who attempts reconciliation but will authorize the divorce if unsuccessful, subject to the payment of a customary fine.
The Divorce Rite Process
The divorce ceremony involves a simple ritual performed by the headman, who announces the dissolution of the marriage, calling upon both the community and the guardian spirit of the locality to witness this event. The fine to be paid, traditionally set at twenty Indian silver rupees, is a form of compensation that also reinforces communal ties. The headman lights two beeswax candles as part of the rite, signifying the separation of the couple. This ritual emphasizes the importance of harmony within the community, both psychologically for the individuals involved and in maintaining the balance with the supernatural.
Conclusion
In summary, Walker’s exploration of the ceremonial aspects of divorce among the Lahu Nyi highlights the community's approach to marital dissolution, which is characterized by a blend of personal agency and continued communal responsibility. The text serves not only as a record of a specific cultural practice but also as an insight into broader themes of social organization and the interplay between individual choices and communal harmony within Lahu society. The continued significance of rituals like the divorce rite underscores the Lahu Nyi's commitment to mitigating any potential discord that may arise from personal decisions impacting the community.
FAQ section (important questions/answers):
What is the purpose of Anthony R. Walker's paper?
The paper records a Lahu text for divorce and provides ethnographic notes on divorce practices among the Lahu Nyi communities in northern Thailand, highlighting cultural aspects of their society.
Who are the Lahu Nyi and where are they located?
The Lahu Nyi, or Red Lahu, are a Tibeto-Burman ethnic group found in hill communities of southwestern Yunnan, western Laos, the Shan State of Burma, and northern Thailand, specifically in southern Lahu settlements.
How common is divorce among the Lahu Nyi people?
Divorce is relatively common, especially among young, childless couples. Of the surveyed informants, 52% had divorced, although only 8% had divorced after starting a family, indicating less stigma surrounding divorce without children.
What process do Lahu initiate for a divorce?
To initiate divorce, one partner brings the case to the village headman. If reconciliation fails, the headman allows the marriage dissolution, collecting a customary fine from the initiating partner, which is distributed within the community.
What is the significance of beeswax candles in the divorce ritual?
Beeswax candles symbolize the act of prayer and serve to appeal to the supernatural beings. In divorce, their separation contrasts with marriage traditions, reflecting the dissolution of the union and maintaining community harmony.
Glossary definitions and references:
Oriental and Historical glossary list for “A Lahu Nyi (red Lahu) rite of divorce: A Lahu text with ethnographic notes”. This list explains important keywords that occur in this article and links it to the glossary for a better understanding of that concept in the context of History, Linguistics, Religion, Philosophy, Hinduism, Buddhism, Jainism etc.
1) Marriage:
Marriage is central to the cultural practices discussed in the document, specifically through the lens of
2) Village:
Villages are the primary social units for the Lahu Nyi people, and community responsibilities play a crucial role.
3) Rupee:
The rupee is historically significant as the form of currency used for fines in the Lahu Nyi community's divorce practices.
4) Light:
Candles are lighted during the divorce ritual to symbolize bringing the supernatural world to witness the dissolution.
5) New Year:
[see source text or glossary: New Year]
6) Dissolution (Dissolved, Dissolve, Dissolving):
Dissolution is the formal process described in the text of ending a marriage through a ritual led by the headman.
7) Silver:
The mention of Indian silver rupees highlights the historical currency form, indicative of broader economic ties.
8) Farmer:
The Lahu Nyi are traditionally hill farmers who practice slash-and-burn agriculture and move every eight to ten years.
9) Indian:
The use of Indian rupees as a form of currency signifies historical economic interactions, possibly during colonial times.
10) Yunnan:
Yunnan represents one of the geographical regions where the Lahu Nyi are primarily located, along with other areas.
11) Woman (Women):
In the sample studied, both men and women freely exercise their right to initiate divorce without facing social stigma.
12) Young couple:
Divorce is especially frequent among young couples without children, with fewer ramifications compared to those with families.
13) Language:
The document records a ritual in the original Lahu language, highlighting the linguistic component of its culture.
14) Child (Children):
Children in the text partly represent the new generation of villagers who are asked to witness the divorce ritual.
15) Sickness:
Sickness is a concern in the community, and the headman ensures harmony to avoid supernatural repercussions of disturbing it.
16) Prayer:
The lighting of beeswax candles during rituals is a form of prayer designed to invoke the attention of the supernatural.
17) Poetry (Poetic, Poetical):
The Lahu Nyi possess a rich tradition of ritual poetry, with this text being a single example within a broader cultural practice.
18) India:
India indirectly features through the historical use of its rupees as a currency for divorce fines among the Lahu Nyi.
19) Money:
Money is crucial in the divorce fine system, with the required rupees being exchanged in modern Thai currency.
20) Saya (Shaya):
[see source text or glossary: Saya]
21) Tai:
Thai currency is used in modern times for traditional practices like paying the divorce fine previously done with rupees.
22) Celebration:
[see source text or glossary: Celebration]
23) Lighting:
Lighting beeswax candles is an essential part of ritualistic practices during marriage and divorce for the Lahu Nyi.
24) Practice:
Traditional practices among the Lahu Nyi include the divorce ritual, involving the headman, community, and customary fines.
25) Festival:
[see source text or glossary: Festival]
26) Buddhism (Buddhist tradition):
The practices outlined in the text are specific to non-Christian and non-Buddhist sections of the Lahu Nyi community.
27) Grammar:
[see source text or glossary: Grammar]
28) Evening:
The ritual announcement of marriage dissolution traditionally occurs in the evening, as stated at the start of the text.
29) Family:
Divorce with an established family pressures the couple to stay together due to considerable psychological community pressure.
30) Market:
The Lahu Nyi are aware that the historical use of rupees in fines now has different market values in modern times.
31) Desire:
Desire to leave the union, whether from the man or woman, leads to the paying of fines and the headman's pronouncement.
32) Health:
Requesting for both parties to enjoy good health post-divorce is part of maintaining harmony and avoiding sickness.
33) China:
[see source text or glossary: China]
34) Queen:
[see source text or glossary: Queen]
35) House:
The headman performs the divorce ritual in his own house, involving the lighting of beeswax candles and formal announcement.
36) Kaci:
[see source text or glossary: Kachi]
37) Human:
The human community is a critical component that the headman addresses during the divorce announcement to maintain harmony.
38) Union:
Union is the marriage that is dissolved in the ritual described by the headman, ending the formal relationship in the community.
39) Khun:
[see source text or glossary: Khun]
40) Shan (San):
[see source text or glossary: Shan]
41) Soul:
[see source text or glossary: Soul]
42) King:
[see source text or glossary: King]
43) Pain:
[see source text or glossary: Pain]
44) Soil:
The Lahu Nyi are shifting cultivators, moving their villages in quest of new soils roughly every eight to ten years.