CNWS Seminar
14-15 April 1994
Leiden, the Netherlands

RITUAL, MYTH, AND SOCIAL LIFE IN SOUTHEAST ASIA

The seminar 'Ritual, myth, and social life in Southeast Asia' was
organized on behalf of the CNWS by Prof. R. Schefold, Dr. J.G.
Oosten and the author. The seminar focused on the relationships
between ritual, myth and social life in Southeast Asian
societies. Special attention was paid to comparative issues
within the field of study. Current theoretical developments were
discussed, and various case studies were presented.

By M.J.J. van Kester

The first day, Dr. J.G. Oosten (Leiden) introduced some general
reflections on the theme of the seminar. He began with the
relations between ritual and myth on the one hand, and social
life on the other. Many different approaches have been applied to
the relations between ritual and social life and various new
theories have recently been developed. Since L‚vi-Strauss'
'Mythologiques', however, no new approaches to myth have really
been suggested. L‚vi-Strauss considers that different myths in
related societies are variants of one another. Cognate to this
approach is the Field of Anthropological Study (FAS) approach,
which is based on the cultural and linguistic comparison of
related societies. In this comparison of related societies it is
important to keep in mind the participant's views. The
similarities between societies are interesting, but above all the
differences between them have to be explained.
The second speaker was Dr. D. Geirnaert (Paris). She argued that,
although there are clear differences between the societies of
West and East Sumba, all inhabitants of the island share the same
concept of the island as a living body, that of a python. The
east of the island is associated with its head, the west with its
tail. Within this whole, every domain is apportioned its own
tasks, articulated in myth and ritual.
Prof. B. Terwiel (Hamburg) presented the case of the Ahom,
descendants of Thai immigrants, who settled in Assam, India, many
centuries ago. Although they assimilated with local Hindu culture
initially, a movement has developed which is trying to revive the
original Ahom culture. Nowadays the Ahom produce written material
in their own language and they have their own cult houses and
rituals. A closer look at these expressions of Ahom culture
reveals that actually they consist of loose Ahom elements
embedded in a Hindu context. Original Ahom culture may no longer
exist, but the Ahom themselves firmly emphasize their Thai
identity.
Dr. S. Kuhnt-Saptodewo (Munich) described three types of oracle
ceremonies in Central Kalimantan. The ceremonies are legitimized
by myths which relate the origin of the elements used during the
ceremony, like sirih-pinang and iron. According to the myths, the
elements originated from the parts of a human body. The
discussion focused on how the relationship between myth and
ritual should be analysed in this case.

THE SECOND DAY
Prof. C.H.M. Nooy-Palm showed that the concept of the buffalo is
not only found in the myths and rituals of the Sa'dan Toraja, but
that buffaloes pervade every aspect of daily life. The Toraja are
called the `buffalo people'. They distinguish between many kinds
of buffaloes categorized according to their colour and the
markings on their skin. During the funeral rituals the central
position of the buffalo in Toraja culture becomes especially
clear.
Prof. E. Douglas Lewis (NIAS, Wassenaar) presented his analysis
of a historical document written by a Sikkanese just after World
War II. In this account of the origins of the kings of Sikka
mythical and historical aspects are mixed to produce one single
sequence of events. The history legitimizes the power of the
present-day nobility, while simultaneously reflecting the ideas
which underlie the social organization.
The author discussed the various similarities and differences
between birth rituals and those for the building of a new adat
house in Manggarai, West Flores. In each of these cases a new
element from outside, associated with fertility, has been
introduced into the society. Women and the darat spirit play an
important role during a process leading from initial reception to
the official incorporation into the village. Before the official
incorporation the body of both the infant and the house, as well
as their life and fertility, are the main focus of attention. In
the incorporation ritual, attention is centred on the head,
fontanel, social life, name, and the `soul'.
In the afternoon, Prof. R. Schefold (Leiden) talked about three
sources of ritual blessing which can be distinguished in
FAS-related societies in Indonesia; a stream of life from the
wife-givers, a stream of benediction from the
wilderness/autochthones, and a stream of protection from the
ancestors/immigrants. In various societies these streams relate
differently to one another. The notion of precedence proposed by
J.J. Fox may be used as an underlying concept. Wife-givers,
wilderness, and ancestors are related to the source/origin in
different ways and at varying distances.
The final paper was presented by Ms A. Wessels (Amsterdam). She
described the interrelationship between the village mosque and
daily village life in the Central Moluccas. The blessings from
Allah and the ancestors descend to the villagers through the roof
of the mosque, thus ensuring their well-being. The mosque itself
is a reflection of cosmic principles and order. In everyday life
the mosque is the focus of a great deal of rivalry. Rituals which
support the social order from one point of view may also be a
vehicle by which to criticize undesirable developments.
The seminar was attended by approximately 25 participants and was
unanimously regarded as stimulating. It was agreed it would be
worthwhile to repeat it next year.