Value of PLMs as material objects

Another significant issue surrounding the manuscripts was the way in which the community expressed a degree of ambivalence about their material nature, with both positive and negative viewpoints expressed in relation to the subject. The four positive opinions held PLMs as ancient objects, sacred objects, information resources, or art objects. The two negative attitudes related to objections to Buddhist wisdom being transformed into amulets and exploited for commercial purposes.

116 4.2.2.1 Anci ent objects

The local community saw PLMs as ancient objects. The female community members shared this opinion and said this was why the manuscripts had to be kept in monasteries. A teenage community member pointed out that people valued PLMs as ancient artefacts, with local people maintaining and protecting them by controlling access to them. One community educator stated that PLMs were ancient objects containing important knowledge, while another valued the recording of ancient material. He said:

I think they were one of the materials in that period which were used to record the events that happened to us. They are very important as ancient objects. Whatever we used, stones or other leaves, to record events, it is important. And palm leaves were just one of the types of material used. (CED)

It is significant that, although all the participants valued PLMs for their ancient nature, they attached a variety of concepts and values to them.

4.2.2.2 Sacred obj ect s

In this study, PLMs were considered as cultural objects, both ancient and sacred artefacts, and possessed a value still revered by the community. However, one female community member remarked that the degree to which people valued the manuscripts as sacred objects depended on their particular attitudes:

PLMs are seen as sacred objects by a specific group. Grandma says that if people think and believe in a sacred way, they will understand PLMs that way. However, when some people don’t think in that sacred way, they will not understand and will not be interested in asking. For example, for people who come to visit the temple, they just look at the PLMs for a while and then they leave. (CMOF2)

Thus, only certain people held PLMs to be sacred objects. This participant was keen to highlight the need for people to respect PLMs. Most of the participants in this study, however, valued PLMs as sacred objects through personal experience and background. Underpinning this view was the fact that monks were seen as the authors of the manuscripts and holy figures of merit.

i) Monks as authors: sacred object factor

Community members mentioned that they respected two specific monks who wrote a large number of PLMs: Kruba Kanjanaaranyavasri Mahatein and Kruba Mahapa Kesarapanyo. One participant explained that PLMs were regarded as sacred objects because they belonged to monks who had gained the respect of local people. Another community member agreed that most local people saw PLMs as sacred objects:

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80% of local people, especially old people, see PLMs as sacred objects because they belonged to the previous abbot (Kruba Mahapa Kesarapanyo) who was respected among local people. The other 20%, mostly students, middle-aged people and teachers, see PLMs as knowledge. Possibly, in the future, the academic-related viewpoint might increase to 50% and be equal to the sacred view. (CMMM)

This interviewee stated that a specific group considered the manuscripts to be sacred objects, which connects to this suggestion from one of the community educators:

Before experts touch or hold the PLMs, they have to show respect to them in three ways:

1) honouring the PLMs; 2) honouring the monks; and 3) honouring the spirits and angels who protect the PLMs. (CEB)

The field observations and photographs show that local people respected monks who inscribed LannaTham script in the PLMs. The statue of Kruba Kanjanaaranyavasri Mahatein holding PLMs was created in order to pay respect. In addition, there is a painting of the same monk on the wall of the shrine at Wat Sungmen (Figure 4.1). Similarly, after Kruba Mahapa Kesarapanyo made his own actual size image, local people began to come to pay their respects to him at Wat Laihin (Figure 4.2).

Figure 4.1: Statue and wall painting of Kruba Kanjanaaranyavasri Mahatein, Wat Sungmen, Phrae

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Figure 4.2:Statue of Kruba Mahapa Kesarapanyo, Wat Laihin, Lampang

ii) PLMs as holy objects of merit

One participant explained how she respected PLMs by donating them to the monastery. She said,

“PLMs belong to the temple. I was born and grew up here. I had to come to this temple. I respect this temple. I could not keep them at home. I brought them to this temple to make merit”

(CMOF2). The evidence for PLMs as holy objects of merit is presented here through observation and photos; they show how PLMs reflect five religious elements: 1) paying respect; 2) paying the Buddhist angels respect; 3) the use of holy thread and inscribed cloth as talismans; 4) and the placing of Suai Dok (cone flowers) as worship elements on 5) the altar table.

a) Paying respect

PLMs represent merit, an important strand of Buddhism. For example, wearing a white dress means that an individual is striving to achieve pure consciousness, both inwardly and outwardly.

Moreover, holding PLMs allows the gaining of merit. Community people normally act humbly towards PLMs by putting their palms together to worship and hold the manuscripts as holy objects (Figure 4.3). Some bow their heads to show more respect and close their eyes to meditate, seeking merit for another’s soul or to make a good wish (Figure 4.4). Many people hold PLMs and perform a triple circumambulation in the TanTham tradition, which symbolises a deep regard for the Buddha, Dharma and Sangha. Walking barefoot or in socks without shoes also shows respect to PLMs, as is clearly seen in Figure 4.5.

119 Figure 4.3:Paying respect to the Buddha (putting

palm together to worship)

Figure 4.4:Paying respect to the Buddha (bowing head and putting palms together to worship)

Figure 4.5: Triple circumambulation, without shoes, performed by local people and visitors of all ages and genders, to respect the Buddha

b) Respect for Buddhist angels

One community educator said the reason people should respect PLMs as sacred objects was that they would be protected by an angel if they did:

First of all, local people believe that all PLMs and temples are protected by an angel.

Therefore, we have to ask the angel to do this. As local people believe that PLMs are protected by the angel, accessing them is not just like taking an ordinary book from the library. The best thing to do with PLMs, before using or reading them, is to bring a pedestal and ask permission to read them to honour the writer who wrote them and the angel who protects them. We never mention this point of the original tradition. For scholars, PLMs are for reading only and are never respected for their high value. If we could bring back this idea about beliefs and respect, academic people would understand and honour the PLMs and abbots: for example, they would ask permission to use them.

(CEB)

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This individual wanted people to follow the old tradition. He stressed that a sacred object with high value, such as a PLM, was protected by an angel. Furthermore, before touching, holding or reading PLMs, users should ask permission and pay respect to the writer and the angel. This finding thus provides an account of the value of PLMs as sacred objects in Lanna culture.

c) Holy thread and inscribed cloth as talismans

Holy thread, made from oakum (Figure 4.6), is used in ceremonies to connect the Buddha, Dharma and monks. It is also used to link the offered object with local people in order to renew their lives. In addition, holy thread, the way that it is arranged in the monastery, helps to create a sense of shared possession of PLMs. Observation and photos confirm the use of nine lines of holy thread to form such connections. Nine is believed to be stand for progress in Thailand because its sound in the Thai language, “Kao”, is a homophone of “KaoNa”, which means progress and aligns with the principles of Buddhism. The photograph shows PLMs accorded respect as Dharma; they have been placed on the highest level of the altar table (Figure 4.7). Then holy thread has been spread to create a wall netting, each square outlined in holy thread (Figure 4.8). In this TanTham ceremony, participants untie the holy thread from the wall netting and wrap it around their heads and on the PLMs (Figures 4.9 and 4.10).

Another talisman is inscribed cloth, used to protect someone from harm. It is also attached to the holy thread wall netting, as can be seen in Figure 4.8. After worship, participants take the holy thread with them to use it as a talisman.

Figure 4.6:Palm leaf manuscripts tied with holy thread

Figure 4.7: Holy thread around participants’ heads

121 d) Suai Dok in worship

Another means of demonstrating that PLMs are holy objects is through the use of cone flowers (“Suai Dok”). These are made of rolled banana leaves in the shape of cones which are filled with flowers, fire sticks, and candles. The meaning of this transformation is to be found in the delicacy of their appearance and the fact that it makes them easy to use in worship; putting Suai Dok on objects is a show of respect. Flowers are symbols of worship in every ritual. Lanna people believe that Suai Dok should be celebrated because they are used in worship.

Therefore, placing Suai Dok on PLMs indicates faithfulness to Dharma, the sign of the soul, and gratefulness. To verify PLM use in this sense, the researcher observed the TakTham ceremony and took photos during the event. Suai Dok were used in worship here: they were held by monks and other participants during the triple circumambulation. As the ceremony progressed through the placing of the manuscripts in the sunlight, participants laid PLMs around the pagoda and also placed Suai Dok above the PLMs, as shown in Figure 4.11.

Figure 4.8: Holy thread

Figure 4.9: Palm leaf manuscripts laid on altar table in front of principal Buddha

image with nine lines of holy thread Figure 4.10: Wall netting of holy thread with inscribed

cloth

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(a) Lanna Suai Dok laid on PLMs during triple circumambulation

in TakTham ceremony

(b) Lanna Suai Dok in baskets and silver bowlswith a bottle for

pouring ceremonial water

(c) Lanna Suai Dok laid on PLMs in TakTham process Figure 4.11: Lanna Suai Dok

e) Altar table

The final element shows the value of PLMs as holy objects on the altar table. In general, the altar table holds an image of the Buddha and is worshipped with offerings. The placing of PLMs on the altar table means they are seen as holy. The community then reveres their holiness and offers its respect, as the participant quotation and Figure 4.12 below demonstrate.

Community people recognise PLMs as respected and sacred objects from their experience. One female community member connected them with an ancestor: “When I was young, I saw great-grandfather place a palm leaf manuscript in a tray of gifts on the Buddhist altar” (CMOF1).

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Figure 4.12:Palm leaf manuscripts placed on altar table

Many quotations from community members and data from the observations indicate that PLMs are considered as sacred objects. Lanna people are devoted to monks who are seen as the authors of PLMs and offer respect to them. They are also faithful to enlightened beings. Their sacred quality originates from the monks who inscribed them and is reinforced through use and association with other symbolic holy objects. In this sense, such property is respected through its utilisation as talismans, through its worship, and through being placed on the altar table. Thus, it can be seen that PLMs are sacred objects of merit from a community perspective.

4.2.2.3 M at eri al records

Community members also perceived PLMs to be important as material records of the ancient past. One stated that, in the past, palm leaves were used to record information for future study and that this material might also be considered as historical evidence or as a primary source.

i) Primary sources

Some community members believed PLMs to be important as primary sources of a historical record. One community leader said:

The content we translated contains the whole Lanna history, including about the cities of Chiang Saen, Chiang Chong, Phi Kul Chai, Nantaburi, Nan, Haen and Tak … The evidence in the PLMs is a primary source of useful information. Now we are so happy that we know about the history as well as the origin of each city in Lanna, east and west.

We found the design of the temples in each tradition and city to be similar. (CLA)

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This finding indicates the use of PLMs as material records of historical evidence, as primary sources for study and research.

4.2.2.4 Art obj ects

Community members pointed out that, in the present day, PLMs were valued as objects of art and stated that collectors of antiquities respected them as such. One participant even said that PLMs did not serve Buddhism but were artistic artefacts because they were handmade. She added that foreign collectors who saw their importance held them in museums, showing that they realised how important they were. One person gave an example in financial terms, citing ancient woven coverings which can cost as much as £2,000. Thus, many participants saw PLMs as ancient art objects.

4.2.2.5 Transform ati on into amulet s

PLMs possess value as ancient, respected and sacred art, and as a material record. On the other hand, a specific group of participants recognised this value but felt that PLMs were being used in negative ways, particularly through their commercialisation, which upset the local community.

Certain participants described how PLMs were ground into powder and used as amulets. A number of community members saw this action as a threat, although one saw it as evidence of localised conservation in the sense that there was a tradition that, after PLMs were donated to a monastery, they might be ground down and made into amulets, which could be viewed as a conservation practice:

In the community, local people are interested in PLMs when there are activities related to them. Local people are well aware of the importance of PLMs once we stimulate and create activities related to such manuscripts. But they are not mentioned in everyday life because people don’t care about them. This means that donating PLMs to the temple is the end of their involvement. The process of looking after them is a step further, following a donation. This is the tradition of local people making merit, where they pour ceremonial water to commemorate ancestors or other people, and the PLMs then belong to the temple. We have only started to use the term “conservation” in our generation.

Here we have some support, but it’s not much, unlike in Wat Sungmen, where the PLMs are brought out into the sun and carried out during the ceremony. Then they are taken back and kept in the monastery library, which is different from Wat Pongsanok, where they are revitalised by being rewritten in small numbers… In the local tradition, when PLMs are damaged, people mash them and make small images of the Buddha, used as amulets, and this is their conservation procedure. On the other hand, the conservation process employed by the Fine Arts department involves each part of the palm leaf and connects them by gluing them together and then wrapping them with paper and stone.

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These strategies are too complicated to teach to locals, who burn PLMs when they are damaged and rewrite new ones. (CEB)

This participant felt that local people did not possess a conservation process to preserve the original material. Nevertheless, others saw grinding them down as a form of conservation, one carried out when the manuscripts were damaged. In other words, some participants believed that transforming the palm leaves into amulets was a threat while others thought that locals were preserving PLM traditions.

4.2.2.6 Com mercial opportuniti es

One local suggested that PLMs could be seen as both Buddhist objects and commercial opportunities. He complained that a group of people had come to the monastery and asked to digitise all the PLMs, offering approximately £60,000. In other words, a financial incentive could be used to enhance the value of PLMs. Thus, some groups of people make use of cultural objects for profit.

As stated above, the findings in this study show that participants saw the value of PLMs in terms of their physical existence as objects. Discovering how PLMs originated was a strong factor in determining their value, according to the monk and local people. Therefore, the community generally valued PLMs as ancient, respected and sacred art objects and as material records.

However, another group of people saw the value of these manuscripts in their financial worth. In short, then, some ideas were based on a belief in the sacred or magical power of PLMs, while others were based on their monetary value.