RING WEARING
Origin of Ring Wearing
The tradition is said to stretch back 1000 years. There are many stories concerning the tradition of ring wearing and the Kayan themselves disagree over the origins, however these are some of the explanations they give:
- The wealth of a family was worn by the women.
- To deter the men of other tribes and races from kidnapping the Kayan women.
- The rings are a status symbol for women as, according to Kayan legend, they are the descendant of a union between the “Mother Dragon” and a ‘zawghi’ – a male creature half human and half angel.
- They are worn for beauty, as the various tribes vied forattention in a kind of 'beauty contest'.
They are not worn to protect against tiger bites. It is also nothing to do with the day they were born.There are four sub-groups of Kayan distinguished by different traditional dress. Some of them only wear long brass coils on their legs or arms. The Kayan La Hwi are the only group who wear neck rings. Inside Burma the tradition is declining, but some older women have continued to wear the rings.
Is it painful to wear the rings?
A full set of neck rings weighs about 10kilos, but the discomfort comes from rubbing against the skin, not the weight, so the women often protect their chin or shoulders with small napkins or towels. The rings do not restrict movement and many girls who wear the rings play volleyball.
Can the rings be removed?
Yes. In recent years many girls and women have chosen to remove the rings, some after a few decades of ring wearing. They experienced some neck ache for a few days. The shoulders are also scarred by the brass; but the stories concerning the danger of removing the rings are myths. The rings do not ‘stretch’ the neck. They push down on the muscles around the collarbone giving the impression of a longer neck.The women can chose whether to wear the rings or not. Girls from the age of four can wear the rings. The primary reasons for wearing them now are for beauty and to preserve their culture. In Thailand women may choose to wear the rings to generate income from tourism.
Betel Chewing
Amongst the older generations and some of the young chewing Betel (Kunya) is prevalent. A betel tin and nut crackers are an indispensible item of household equipment.
The cost is low; about 1 baht a quid. The quid is made up of a small piece of areca palm nut (areca catechu) wrapped inside a fresh leaf of the betel pepper vine (piper betel), which is first smeared with slaked lime. Tobacco may also be added; or even other aromatic species such as cinnamon, cardamom, pepper or cloves.
The lime serves to extract the alkaloid contained in the areca nut. This alkaloid is what stains the teeth and gives the mucous membranes of the mouth a bright red colour.
The quid is placed in the side of the mouth and chewed until it becomes finely ground. The resulting crimson juice is spat out, which lessens the toxic effect of the areca nut, but leaves unsightly stains on walls and roadsides.
Chewing betel is habit forming, not only because of the taste and chewing motion, which is similar to chewing gum, but it is also said to make people feel physically relaxed. It is also part of the social structure as offering betel to visitors signifies goodwill, hospitality and social engagement.
Courtship & Marriage
In the past the choice of marriage partners was usually the responsibility of the parents; but today young people often select their own partner. However convention is still strictly adhered to. Marriage is only allowed between those of the same genealogical generation. Marriages between first cousins are desirable; but relationships between those of a different generation are taboo. Marriages with in-laws or conflicting clans who have sworn not to marry for several generations are forbidden. It is believed that if these rules are violated then misfortune will fall upon all their relatives. The offending couple may not be allowed to remain in the village.
When a young man has decided upon a girl, his parents will approach her parents with a gift. If the girl accepts then the couple are betrothed.
The young man’s family have to provide a dowry to seal the contract. Usually the daughter-in-law will move to her husband’s house on marriage and in this case the price is higher than if the man moves to his wife’s home. The contract ceremony may be concluded by the families eating a chicken together. This chicken has to be provided by the family of the groom. In this way the couple will love each other for ever. The bride price consists of several parts:
- the initial lascion or pledge;
- the tacu or the purchase proper, in money, buffalos etc. which belongs to the father of the girl to pay him for his guardianship;
- the talio which is divided up among the closest relatives, and consists for the most part of utensils, mats, household goods etc.
- the maithu or “milk compensation”, which belongs to the mother of the bride to compensate her for the milk given when the girl was a baby, and usually consists of a silver coin or even a little buffalo, which the mother keeps for her funeral;
- the tiki or little gift of money given to the bride before they are united.
- rice, pork, Thi (rice wine) and other food items or betel nuts for the wedding feast
The Wedding Ceremony
Weddings usually follow soon after the deal is made; but first the chicken bones are consulted to see if the omens are good for the couple and decide on a date. If the chicken-bone readings aren’t favourable the marriage may be called off.
The marriage ceremony itself is simple. It takes place in the presence of all the villagers. Starting with the village elders the guests bind the couple’s wrists together with cotton talisman strings while offering good wishes and donations of money.
The drinking of cups of Thi (rice wine)also form an essential part of the marriage contract. When the parties have drunk Thi together than a contract becomes indissoluble. After this everyone in the village and invited guests enjoy a wedding feast of pork, chicken and rice. Preparations for the feast last all night.Dissolution of a Betrothal and Divorce
If intermediaries have been used to bring about the union of the couple then it is the duty of these intermediaries to judge all disputes which may in the future trouble the new union.
If the man backs out of the engagement then he forfeits the dowry and has to pay compensation to the middleman. In certain cases the girl’s parents may also make him pay extra for the dishonour of abandonment.
If the women changes her mind she has to return double the dowry. She also has to compensate the middleman if one has been used.
If any breaches of morality have taken place, then the parties have to pay a fine to the village (usually in the form of a pig) to purify it of the sin. The meat is distributed to everyone in the village. The parties are not otherwise subjected to any other punishment.
Couples normally disclose their behaviour as if they try to conceal what they have done they will bring misfortune and illness to the family.
Divorce is permissible, but the cases are very rare. If the marriage does not work out, then the party who initiates the divorce has to repay all the expenses of the wedding.
In cases of adultery the errant couple have to placate and compensate the betrayed partner with large sums of money and offer the village a pig to purify it. The village elders will usually agree a bond which is forfeited if any reoccurrence takes place.
Augury & Chicken-bone prognostication
Traditional Kayans do not do anything in their lives without first looking into the future to determine the outcome. The most common form of divination is by consulting the chicken bones.
There are various stories to explain the use of chicken bones. This is one account given to a Catholic priest in the 19th century:
“If we consult the bones of hens, it’s by the order of god and also through our fault. You ought to know that the god in the beginning gave to us Karen some books, and if we hadn’t been stupid, we would have known a thing or two like you Europeans, and we wouldn’t ‘do the chickens.’ We refused those books, because they seemed fragile and thin things, and we asked for something more substantial. The god then gave us some buffalo-skin books. Unfortunately, however, in the time of the great rains those skins got wet and our dogs, always hungry as they are, devoured them. We went to tell our sad story to the god and he told us to check the dogs dung to get the information. But on returning we found to our great consternation that is had already been pecked up by the chickens. Again we asked the god what we should do, and he told us that from then on we should consult the bones of the chickens, and so, obedient to the order, when we want to know something, we ‘do the chickens.’”
There are other variants of this myth. One, in which the same characters are involved, has it that a dog ran off with it when the owner had left it on a bush. The dog dropped it, but a chicken scratched out the writing, which explains the importance of the chicken’s legs for divining.
For centuries the Kayan have read the future by interpreting the holes in the thigh bones. Bamboo straws are inserted into the holes and the directions these point to can be read by the elders. Often they do not agree and if the reading of the chicken bones are unfavourable, another fowl is slain, and a third if necessary. Cocks or hens of any size can be used, except for white fowl which are never used.
Before killing the chicken the shaman holds the fowl in his left hand while his right hand holds the neck facing eastward and he recites various oaths (Zee bwe or Zee ngah) according to the occasion.
Childbirth
An expectant mother should not eat certain foods, including monkey and mushrooms and meat which has been slaughtered as part of a funeral ceremony.
Only the wife and daughters of the house are allowed to give birth in the house (though nowadays most Kayan prefer to give birth in hospital).
After the birth the new mother squats over a hot water pot containing two red hot stones morning and evening everyday for a month.
It is believed that this not only cures any aches and pains from the birth process but also prevents the skin changing colour. It is the duty of the baby’s father to fetch the firewood to warm the pot; if anyone else does so then the mother must present them with a chicken to cleanse their hands.
The baby’s father also has many other duties. He has to cook for the mother and wash her clothes. When washing the clothes he should not wash in the same area of the river where other people are washing. The water for the mother for cooking or drinking must be stored in newly cut bamboo pipes.
When the umbilical cord falls off it is sometimes placed in a bamboo contained and buried under the house’s ladder.
Cotton Talisman threads (binding people and the universe together) are bound round a baby’s wrists or neck to welcome the baby or to protect it from harm.
In remote areas a baby is weaned from the mother’s milk by being fed like a bird. The mother first chews the food, and then passes it into the mouth of the baby.
Sometime after the birth, the family give the child a name. If the baby is not well or cries after being given the name, then the name will be changed. Kayan names have a prefix, according to the sex and whether or not they are the first, second or third born etc. For example, the first born daughter’s name is usually pre-fixed with “Mu”.
After the birth of their first child the parents are known from then on as the “mother/father of…” and their own names are seldom used. The Kayan are also reluctant to mention their parent’s or in-laws personal names.
Houses
The Kayan are all skilled craftsmen and they build their own homes. They are usually made of bamboo and teak (in the days when teak was more easily available).
The teak flooring is polished with wax and by rubbing with half a coconut shell.
The houses all have verandas. This is the place when the men and women weave baskets and cloth and where people spend time.
Kitchens have separate entrances and are to the side of the house; bathrooms and toilets are in separate buildings at the rear.
The roofs are made of dry teak wood leaves. The whole village cooperates in this activity; during the months of March and April everyone is engaged in collecting leaves and attaching them on to strips of bamboo, overlapping the leaves and sewing them together with twine to create long roofing mats. When enough mats are ready communal labour is used to strip off and replace the old roof. The house owner provides food for all the workers. If the roofs are well made and double layered they will last for up to 4 years, but more often they need to be replaced every one or two years.
Musical Instruments
The musical instruments most characteristic of all the Karenni people, including the Kayan, are the large skin drums and the bronze Klon gongs.
The art of drum casting has been known in the region for over 1000 years. The Kayan originally used to purchase the bronze gongs from the Shan. These gongs were cast in Nwe Daung.
Some of the ancient bronze gongs are thought to contain special powers; the most famous have names and are much valued. They are now more often owned by communities and organizations, than by individuals.
The gongs are sometimes referred to as “frog drums” (pha ai) as one common motif embossed on the surface is that of frogs, as the drums were sometimes beaten to call for rain.
The drums and gongs are used for solemn and auspicious occasions: festivals, marriages, funerals and especially during the annual Kay Htoe Boh Kan Khwan Festival. Different drums are used for different occasions. The Toh Liah – an elongated animal skin drum is used for ceremonies such as weddings, while the round Toh Bwe is only used during the Kay Hto Bo festival.
Bamboo flutes & cymbals also form part of a Kayan band.
The Kwai Horn is an ancient Kayan instrument used for hunting, rounding up villagers, as signals, to reclaim wandering spirits and on festival occasions it is used together with a drum.
The Kay Htoe Boe religion
The Kayan people have practiced their traditional Kan Khwan (Khon Dai) belief since they emigrated from Mongolia during the Bronze Age and started their wanderings towards the Salween River area in Kayah (Karenni).
Although some Kayan people have converted to Roman Catholicism many still follow their traditional Kan Khwan beliefs and at festive times of the year everyone participates in the ancient ceremonies.
According to the ancient Kayan belief, the world was created by the eternal creator god Phu Kabukathin, assisted by two creator deities: Pikahao and Kabukaban and their four Messengers: Mann created heaven, Ti created the earth, La Taon created trees and plants and La Nan created man and animals.
The universe (the earth, the stars and the moon) are linked together by a web. At creation earth still lacked density and the land and the water were liquid so the God planted a small post in the ground. As the post grew the earth also grew into seven outer and inner layers and it became firm. The post was named: “The means of formation of earth” – the Kay Htoe Boe in Kayan.
The Kay Htoe Boe Festival
by Khon Pay Yu
The Kayan practice the Kan Kwan religion. Kay Htoe Boe is the most important festival in the Kayan year. This is an account of the festival written by a young Kayan student.
Kay Htoe Boe is one of the Karenni Festivals. The Kay Htoe Boe Festival appeared since Before Christ (BC). It was created by the Creator. The Creator dances around the Kay Htoe Boe pole.. After created the world, Eugenia tree is the first grown on the world. Kay Htoe Boe (pole) is usually made from a Eugenia tree.
Kay Htoe Boe is an essential belief, because it make equal season and it could make peace on the world. It is also a living thing.
Kay Htoe Boe (pole)has four levels. The first level is the star. The second level is the sun. The third level is the moon. And the fourth level is the ladder. The ladder is made with a long white cotton cloth. All level is on the Kay Htoe Boe. The God house is built beside the Kay Htoe Boe.
We celebrate Kay Htoe Boe Festival once a year in April, when it is our summer. After we went to cut the (new)eugenia tree, we must to walk around the late Kay Htoe Boe. We turn only once and have to cut the eugenia tree to build a new Kay Htoe Boe.
When we celebrate Kay Htoe Boe festival, we have many competitions. We have sports competitions, and dance competitions. When we have dance competitions, we wear white shirts and black trousers. We dance under the Kay Htoe Boe. We have a referee to judge the dancers. But women are not involved in the dancing, because in our culture, women could not dance under the Kay Htoe Boe. Groups from other villages come to dance and take part in the competition.
We kill pigs, hens, cows and goats to eat when the festival is occurring. We also have competition at night. Everybody in Karenni State keeps having Kay Htoe Boe festival. Therefore, the Kay Htoe Boe festival be significant and is the most important celebration in Karenni State. Karenni people pray to the Kay Htoe Boe before, we dance around it. It lead by magician. When we finished praying , we go to one house after another to drink Karenni whiskey and rice wine.
Therefore, many people in Karenni State believe in Kay Htoe Boe and obey it. Some who believe in the Kay Htoe Boe is Budddhist, but some are Catholics and some just believe in Kayan culture religion. We are happy with Kay Htoe Boe. It also could make the world be happy. If you believe that it look like a God.
The Kay Htoe Boe Poles
For the stability of the world and mankind everyone should pay homage to the Kay Htoe Boe bestowed by God. God also gave the people seven commandments to guide their lives. On their wanderings the Kayan often tried to plant Kan Khwan poles, but they never remained firm until they reached Demawso, where they settled.
The pole is comprised of The Sun at the peak – venerated as the only self-illuminating planet in creation.
Next to it is the Moon, the Sun’s mate and man’s means of telling the time.
Then comes the Sanctuary – where the eternal deities reside and the streamer - a ladder connecting heaven and earth, at the top of which is a spider’s web which humans must pass through to reach heaven.
Next to the K is a podium, the Kantan, where offerings are placed to the Gods and to the guardians of the woods, lands, mountains and waters.
Next to the Kay Htoe Boe is a podium, the Kantan,where offerings are placed to the Gods and to the guardians of the woods, lands, mountains and waters.
The Kay Htoe Boe Festival
by Khon Pay Yu
The Kayan practice the Kan Kwan religion. Kay Htoe Boe is the most important festival in the Kayan year. This is an account of the festival written by a young Kayan student.
Kay Htoe Boe is one of the Karenni Festivals. The Kay Htoe Boe Festival appeared since Before Christ (BC). It was created by the Creator. The Creator dances around the Kay Htoe Boe pole.. After created the world, Eugenia tree is the first grown on the world. Kay Htoe Boe (pole) is usually made from a Eugenia tree.
Kay Htoe Boe is an essential belief, because it make equal season and it could make peace on the world. It is also a living thing.
Kay Htoe Boe (pole) has four levels. The first level is the star. The second level is the sun. The third level is the moon. And the fourth level is the ladder. The ladder is made with a long white cotton cloth. All level is on the Kay Htoe Boe. The God house is built beside the Kay Htoe Boe.
We celebrate Kay Htoe Boe Festival once a year in April, when it is our summer. After we went to cut the (new) eugenia tree, we must to walk around the late Kay Htoe Boe. We turn only once and have to cut the eugenia tree to build a new Kay Htoe Boe.
When we celebrate Kay Htoe Boe festival, we have many competitions. We have sports competitions, and dance competitions. When we have dance competitions, we wear white shirts and black trousers. We dance under the Kay Htoe Boe. We have a referee to judge the dancers. But women are not involved in the dancing, because in our culture, women could not dance under the Kay Htoe Boe. Groups from other villages come to dance and take part in the competition.
We kill pigs, hens, cows and goats to eat when the festival is occurring. We also have competition at night. Everybody in Karenni State keeps having Kay Htoe Boe festival. Therefore, the Kay Htoe Boe festival be significant and is the most important celebration in Karenni State. Karenni people pray to the Kay Htoe Boe before, we dance around it. It lead by magician. When we finished praying , we go to one house after another to drink Karenni whiskey and rice wine. Therefore, many people in Karenni State believe in Kay Htoe Boe and obey it. Some who believe in the Kay Htoe Boe is Budddhist, but some are Catholics and some just believe in Kayan culture religion. We are happy with Kay Htoe Boe. It also could make the world be happy. If you believe that it look like a God.
The Kay Htoe Boe Festival
by Khon Pay Yu
The Kayan practice the Kan Kwan religion. Kay Htoe Boe is the most important festival in the Kayan year. This is an account of the festival written by a young Kayan student.
Kay Htoe Boe is one of the Karenni Festivals. The Kay Htoe Boe Festival appeared since Before Christ (BC). It was created by the Creator. The Creator dances around the Kay Htoe Boe pole.. After created the world, Eugenia tree is the first grown on the world. Kay Htoe Boe (pole) is usually made from a Eugenia tree.
Kay Htoe Boe is an essential belief, because it make equal season and it could make peace on the world. It is also a living thing.
Kay Htoe Boe (pole) has four levels. The first level is the star. The second level is the sun. The third level is the moon. And the fourth level is the ladder. The ladder is made with a long white cotton cloth. All level is on the Kay Htoe Boe. The God house is built beside the Kay Htoe Boe.
We celebrate Kay Htoe Boe Festival once a year in April, when it is our summer. After we went to cut the (new) eugenia tree, we must to walk around the late Kay Htoe Boe. We turn only once and have to cut the eugenia tree to build a new Kay Htoe Boe.
When we celebrate Kay Htoe Boe festival, we have many competitions. We have sports competitions, and dance competitions. When we have dance competitions, we wear white shirts and black trousers. We dance under the Kay Htoe Boe. We have a referee to judge the dancers. But women are not involved in the dancing, because in our culture, women could not dance under the Kay Htoe Boe. Groups from other villages come to dance and take part in the competition.
We kill pigs, hens, cows and goats to eat when the festival is occurring. We also have competition at night. Everybody in Karenni State keeps having Kay Htoe Boe festival. Therefore, the Kay Htoe Boe festival be significant and is the most important celebration in Karenni State. Karenni people pray to the Kay Htoe Boe before, we dance around it. It lead by magician. When we finished praying , we go to one house after another to drink Karenni whiskey and rice wine.
Therefore, many people in Karenni State believe in Kay Htoe Boe and obey it. Some who believe in the Kay Htoe Boe is Budddhist, but some are Catholics and some just believe in Kayan culture religion. We are happy with Kay Htoe Boe. It also could make the world be happy. If you believe that it look like a God.
Death Rituals
Funeral rites are important as a spirit who is not given the proper funeral rites will return to trouble the household.
As soon as someone dies in a village everyone abandons what they are doing to prepare for the funeral and take part in the rites, which last 2-3 days. They will usually be summoned by the sound of a klon drum or gong.
The whole village takes part: making a coffin, preparing the grave, slaughtering a pig for the funeral feast and preparing the food.
The deceased is placed in the front room with baskets and boxes around them to create a barrier to keep any animals from crossing over the body.
Before being placed in the coffin the dead person is bathed and a silver coin placed in their mouth. The bamboo carrying the water and the cotton with which the corpse has been washed should follow the coffin and be set against a tree outside the village.
In the evening the young people begin to sing the funeral dirge in the house of the dead person, and this may last until dawn. They circle the dead person and stand hand in hand and sway; this is to help the spirit of the deceased have a smooth journey to the next world. If there was no crying then the deceased may arrived unannounced at his new abode.
When the body is removed from the house it cannot leave from the front door, but must leave from a hole made in the side of the house.
The corpse is kept for 2 to 3 days, then buried with food, tools, coins, clothing some of his possessions for it is believed that in the after-life one will meet one’s ancestors and continue to “work and sweat and eat rice”. The greater the riches which are buried, the more comfortable he will be in the new land.
All the bamboo used in carrying the coffin is cut in the opposite way. This practice is founded on the belief that in the land of the dead everything is opposite to that of the land of the living.
All the items used to transport the deceased to the burial grounds and any containers used for food consumed at the graveyard must be left there; nothing should be carried back to the village.
On return to the village those who have participated in the ceremony have to purify themselves by washing their hands and face in water infused witha fruit of the tamarind family before entering the house to eat and drink.
Special ceremonies are performed for those who died a violent death, from accidental causes, of contagious disease or for pregnant women. If someone has died a violent death his spirit has to be called back first. A piece of iron is suspended on a thread about the coffin and another piece of iron is placed on the coffin. When the two meet and a clinking sound is heard this confirms that the spirit has returned and the deceased will not create any future disturbances.
Bamboo
Bamboo is used for almost every purpose in Kayan life.
The giant bamboo bambusa gigantea, which is the most common, grows rapidly.
Bamboo is used for making houses, animal pens, household items, drinking glasses, baskets, mats, musical instruments, hunting implements, weaving looms and hats.
The fibres can be used as ropes, cords and for binding.
Bamboo to be used for houses ought to be cut in November or December rather than in January when the boring worms eat it. If bamboo is not treated before use it is quickly eaten by worms.
When the rainy season begins new shoots rise from the base of the old stalks. Not all of these are left to grow as the people collect the new shoots to eat. During this time of the year bamboo shoot may be the only affordable and available meal.
Kayan Language
The ethnic groups of Kayah State all have their own language and even among the Kayan there are different dialects depending on one’s village of origin. Usually the difference is one of pronunciation.
Kayan is monosyllabic and uninflected. It is not easy to understand because some of the words have the same sound or pronunciation but a different meaning.
In Kayan many words are formed from the same root. Thus, khan means ‘leg/base’; khan-dei means ‘leg’; khan-lei ‘knee’, khan-ja ‘bottom of the foot’,khan-putha ‘calf of the leg’; khan-du ‘thigh’.
Likewise, two or more roots united make a word, the meaning of which differs from both, e.g. du ‘large’+ htan ‘rise’ = duhtan ‘grow’ and ma ‘to make’+kha ‘light’ + htan ‘rise’ = ‘illuminate’.
Fr. Paolo Manna who lived amongst the Kayan Ghekho for 40 years nevertheless thought it a rich language: “I think that very few languages can distinguish the things that are distinguished in Karen better than they can….. We may say “it fell out of my hand”, “I fell on the street”, “a tree is felled” and “the lot befell him”. In Ghekhu you need to use several different words, because in the various cases the action of falling operates differently”.
However Kayan does not have abstract nouns; and Burmese words have been introduced to introduce new discoveries and ideas. Other new words have been derived from Kayan root words.
Fr Manna also noted that the Kayan use twice the number of words necessary: “While it would be sufficient to use three words for something, they use six of them instead, because every part of the discourse has its handmaiden. This manner of speaking is common, but it is used more among old men, chiefs, and all those who wish to give themselves a solemn air. … This confuses the beginner no end. He thinks, at this great out-pouring of words, “Who knows what this fellow is saying?”, although the thing may be quite simple”.
He gives as examples:
For “In the kingdom of heaven there is neither sickness nor death” they say: “In the water and on the land of heaven there are neither fevers nor afflictions, there is neither death nor annihilation.”
“With all thy heart”, they will say: “with all thy lung and with all thy heart”.
Kayan Literature
Until recent decades the Kayan had no written literature, but their literature was handed down by memory. It is said that in the past people only had to recite a verse once for everyone to remember it.
Example of Kayan verses & proverbs:
If the father works alone,
he will not produce enough for the mother.
If both work, they will not produce enough for the children.
If they work like dogs, they will eat like slaves.
If they work like slaves, they will eat like governors.
So who fails to work one day will be hungry for a month.
He who failed to work for a month will be hungry all year.
---
Much fruit – breaks the branch
The handsome man – ruins himself
Justice
The Kayan justice system is founded on the principal that the sin of one person injures and brings ill fortune on the whole community. The Kayan elders settle disputes between parties using a process of mediation. Punishments are designed to foster reconciliation and to compensate for the damage done. Drinking or eating together is said to be worth more than money as it fosters reconciliation.
The decrees issued may be as harsh as exclusion from the village, or cutting off relationships between the parties, but most irregularities can be cleansed by offering a pig for the village to feast on, or payment of a fine, which is divided between the offended party and the village. Other methods of reconciliation involve giving the injured party some thi (rice wine or whisky), a hen and a thread with a small piece of iron attached to it.
Cases are always heard in the presence of relatives who take responsibility to see that justice is done.
In cases of breaches of social convention, such as adultery, the couple involved usually confess as if they try to conceal the truth then misfortune and illness may befall their family. In the past, if a case could not be resolved, or there were no witnesses, the litigants were subjected to a “judgements of God”. This involved a number of tests such as reading the chicken bones, and washing one’s face with chilli powder (the one that feels most pain is considered the wrong-doer). Another test is the water test. The two contending parties go under water, and the one who can stand it the longest is in the most righteous.
Weaving
The Kayan in Thailand have kept up the tradition of weaving their own clothes and the scarves which they sell for a living; however they no longer grow and dye the cotton. The skeins are now bought in Mae Hong Son.
In Karenni the Kayan used to grown two types of cotton. It was processed as follows: after having been reaped it is freed of its seeds by means of a little bamboo mechanism called the raha, then it is carded by beating with a cord stretched on a bow. This separates the fibres so they take on a soft, light texture. Then, by rolling it up between the palms, it is reduced to tufts suitable for spinning.
The spindle and the distaff are unknown. The spinning wheel is used to twist the fibres to obtain a usable thread.
The Kayan use a back-strap loom which they make themselves. This loom is portable but it is tiring to use.
Young girls learn from an early age. Recently many have started experimenting with different colours and designs. It takes about a day to make one scarf.
Note that the traditional garments are designed according to the width that can be easily woven on a ‘back loom’.
The Spirit World
Kayan believe in spirits, dreams, magic and ghosts of wandering and disturbed spirits. All have to be propitiated to stop them spreading misfortune. Accidents, illnesses or other unfortunate events are often attributed to malignant spirits or some violation of social rules.
The Kayan believe every human is inhabited by a spirit that can abandon the individual and go wandering about the world. This second soul is called ajola, which can mean: “soul”, “shadow” or “image seen in a dream”.
When one sleeps the ajola may go wondering and if one falls sick, it is a sign that the ajola is lost or far away. The body still lives, but cannot last long without the ajola. If it cannot be induced to return, the person dies.
In order to bring the spirit back a cleansing ceremony is held for the whole family which involved smearing chicken blood on the forehead of the household members. Before that the shaman will take the hen out of the village and conduct a ceremony to call the spirit back. A pig also has to be killed and some of the meat forms part of the shaman’s fee. The rest will be eaten by the extended family.
Infants and children sometimes have a thread tied around their wrist. This is to help tie the soul to the child.
Preventing & Curing Illnesses
Shaman are consulted in cases of serious illness and other misfortunes and they claim to have dreams which give the cause, which may be as serious as the position of a house being wrong, in which case the family has to move out; or because someone who is jealous has spoken ill of the family in which case the evil has to be exorcised.
One method would be to create a tapra out of woven bamboo strips. Household ingredients, such as betel leaves and rice, may be placed on it and this is sent out of the village and placed on the village exit road to send away the evil spirits.
Another form of woven bamboo is the Ta lyo ta tar, which has hexagonal holes. This is used to prevent diseases in humans and domestic animals.
Payment is required for the shaman’s services. They also treat illnesses with traditional medicines, made from items such as roots, leaves and honey. Snake oil is particularly valuable.
Many of the Kayan are also adept at massaging and muscular aches are treated effectively with massage.
There are also other taboos which can cause harm to people. Women’s under-garments, for example, should not be hung out to dry in a place when men would have to walk under them as this would weaken the man and make him vulnerable to illness or a violent death.
Livelihood
The Kayan are agricultural people. In Kayah State the majority of the Kayan are farmers. Their stable diet is rice.
Most of the farming is hill farming and they use the slash and burn itinerant methods. It is a laborious and destructive system. Trees are chopped down and the ground cleared by burning.
Every year they move to a new spot as the burning process destroys the richness of the soil. After two or three years use the soil is unable to produce any crop and the land has to be left 15-20 years to recover its fertility.
In Thailand they are reliant on tourists for income. Most of their income is generated from selling their woven scarves and bags to visitors. Life is very difficult for the villagers during the rainy season when there are no visitors and the men have few opportunities for employment.
