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your body, every corner or your mind and when you complete the book, it leaves you Contents page. 1. Introduction. 2. Chapter 1: The Excellence of Bodhicitta. 3. titled “Unmistaken Child” which chronicles the search for the.
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• Bodhisattva Ideal in Buddhism
• Lao Folk Literature Course--Chapter 1
• Ten Stages; 1 Definition(s)

Siraphon Na Thalang 10 discusses versions of a Lao creation myth of the Tai from both the oral tradition and the literary tradition. She concluded that the Lao creation myth shows that all Tai ethnic groups share the same belief system; thus, they are "relatives. Lamoon Janhom 12 prepared a study on "The Grandfather Teaching the Grandchildren," a didactic chronicle of the Tai, focusing on the Lanna northern Thai version.

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Versions of the same story from Laos were mentioned very briefly. Even though her study was done in Prachinburi, Thailand, it reflects ways of life of the Lao Phuan ethnic group whose ancestors had been relocated from towns in the present day Laos, such as Khamkoed, Khammuan, Laophuan, Laokao, Vientiane, Luang Phrabang, Viengkham, and Campasak. He gives brief summaries of Lao literature both ancient and modern in this study, as well as a brief discussion of the Western authors writing about Laos.

Finally, Sachchidanand Sahai 19 did his studies on the Lao Ramayana, transliterating the entire two volumes from six sets of palm leaf manuscript in northeast Thailand and Laos into modern Lao in with an informative introduction in English. Delhi : B. Publishers' Distributors, Scope of Lao Folklore Study in the Course. Jan Brunvand 20 states that in the early stage of the study of folklore,.

Like Damiana L. Eugenio, I would like to include, in Lao folklore, "all kinds of traditional knowledge of the folk; their oral literature, their arts and crafts, customs and beliefs, games and amusements, their magic and ritual. Folklore scholars study folk literature, folk music, folk dance, folk drama, material culture, folk costume, folk customs, literally anything which is passed on among a people as tradition.

Due to time limitations, this course will cover mostly oral literature which include folk narrative fiction and non-fiction , folk speech which include proverbs and saying, folk songs and poetry, and riddles.

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Other interesting topics like material culture house and temple architecture, costumes, food and ingredients, utensils and etc. Lao Folk Narratives. In general, folk narratives refer to any traditional literature that has been passed on by word of mouth.

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Folk narratives could be in verse or in prose. At first, these narratives were passed on only by word of mouth, but later they were recorded on palm leaf manuscripts. Myths, legends, folk epics and folktales are all examples of folk literature. However, the body of Lao folk narrative which we wish to study includes both fiction and non-fiction narratives. Jaruwan Thammawat. Jaruwan Thammawat has left out two categories of non-fiction narratives--folk medicine, remedies, incantation words and historical chronicles.

Folk narratives which we wish to study include also, narratives about folk medicine, incantations, narratives about folk law, historical chronicles, and other didactic chronicles. Thus, in this course, folk narratives will include myth, legends, folk epics, folktales, historical chronicles, folk medicine, folk law and ruling system, epistolary chronicles, and didactic chronicles. Before discussing further, it may be necessary to understand some of those terms mentioned.

Myths are "traditional prose narratives, which in the society in which they are told, are considered to be truthful accounts of what happened in the remote past. Typically they deal with the activities of gods and demigods, the creation of the world and its inhabitants, and the origins of religious rituals. This collection gives examples of the myths of origin of human beings, the myths of the relationship between humans and gods, the myths of the origin of the Lao people, and so on. Usually, myths are regarded as secred texts. Legends, like myths, are explanatory narratives, regarded as true accounts.

Unlike myths, legends are considered secular. They also explain natural phonomena. Sometimes, they are part of a larger story. Legends can also relate historical accounts relating to a place. Unlike general definitions of legends, Jaruwan Thammawat 26 calls this type of narrative "phuen sueb" legends of true accounts. See also Historical chronicles. She classifies this type of narratives into two major types, phuen sueb fai a-na-chak the legends relating to the community settlement history as well as political and ruling systems , phuen sueb fai satsanachak legends relating to religious beliefs and cosmology.

For the settlement legends, she cites Phuen Luang Phrabang, Sikhottabong for instance. Lord Boromrachathirat according to Jaruwan Thammawat can be classed as part settlement and part religious legend. However, in this course, Lord Boromrachathirat is considered a sacred text; thus, it is classed as a myth.

What Jaruwan Thammawat calls settlement legends and religious legends will be classes as historical chronicles in this course. Folk Epics 27 are usually in verse and were originally in the oral tradition. Later, they may have been written down. They are mostly stories of culture heroes or about a civilization.

The story has been passed on as a true account that took place in the remote past. Usually, other types of narratives may be incorporated within an epic. Folktales are stories passed on by word of mouth from generation to generation. Some Lao folktales had been recorded on palm leaf manuscripts, for it was believed that copying books is a way of making merit of giving away knowledge. Recently, some of those tales have been printed in modern scripts.

They could come in both prose and poetry. Peter Koret 30 divides Lao folktales into two major categories: tales of the Bodhisattva and tales in which the hero is not the Bodhisattva. Within the former category, Koret sub-divides the tales into four more types: 1 the story of the prince's adventure after he departs from his home city. At the end he comes home triumphant. The story covers the adventures of two or three generations within the same family; 2 "the story of a man born to a poor family with a grotesque outward appearance.

At the end, he gains victory and becomes king; 4 the tragic love affair that ends with suicide or deaths of the hero and the heroine. Koret gives examples of stories in each type and each category; some of which he gives extracts. Animal tales, moral tales, Jataka tales, humorous tales, trickster tales, tales of the fools, tall tales or tales with lies, riddle stories, endless stories, ghost stories, local legends, tales of helpful gods and spirits, elaborate tales or tales of magic, and folk epics. In the Lao folklore course, local legends and folk epics are classed as two major types.

The definitions of folktales will cover all, but two, types listed in MacDonald and Tossa's collection above. There will be some extracts of the Lao folktales to illustrate each type in this collection. The following is a list of all types of folktales to be covered in this course with definitions for those that are not self-explanatory and familiar:.

It is noteworthy that in Lao folktales, there are many stories whose heroes or heroines are orphans.

Some of these tales could belong to the Jataka tales, the moral tales, the tales of helpful gods and spirits, and elaborate tales. Jaruwan Thammawat and her associates conducted a research in , collecting the orphan tales from northeast Thailand, Laos, and Vietnam, and examining reflections of people's lives with restricted opportunities and ethnic relationships in the middle Southeast Asian region. In this research report in Thai, the researchers presented the results of their research together with a collection of tales from northeast Thailand, Laos, and Vietnam.

There is an English abstract in this book at the beginning. Click here to view the abstract. Non-fiction Narratives. Folk medicine and remedy collections are collections of palm leaf manuscripts that explain about medicinal herbs and how to use them to heal or cure certain symthoms. Rituals to be performed to heal the sick and words of incantation for each type of healing are also included in some of these collections. Examples are two collections complied by Sommon Phunsawat one in and one in Folk law and records for traditional ways of conducting ruling systems.

An example is kotmai buhan soi sai kham ancient law called soi sai kham by Samlid Buasisawat. She cites two volumes: one complied by Maha Sila Viravongs in and one by Samlid Buasisawat in See also Legends. Didactic chronicles are half story and half proverbs. They are didactic in nature, but they could not be classed as proverbs because there is characterization in each story. In this type of narrative, there will be an older character or a superior telling the younger character or the subject to follow certain rules and regulations in the society. I would like to call this type of narratives "didactic chronicles.

Epistolary chronicles lko-- saan which means message are folk narratives whose writers intended to send messages to receivers or readers. Jaruwan Thammawat 40 gives a few titles of this types of narrative as examples. She cites Saan som thi khud the message of wishes , Saan khaning hak the message of lovesickness , Saan nok sarika kaew the message from the precious mynah bird , and Saan rak samoenet the message of love which is as much as one's eyes.

Folksong and poetry, proverb and saying, and riddle are the last types of oral literature to be presented in this course. Folksongs in Lao are called lam, a type of verse for singing. The words of lam will be examined in this section, but the performance aspect of it will be discussed under "Performances.