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Abstract
Abstract The rescue mission at Tham Luang cave in Chiang Rai, Thailand, presents a scenario in which magical rituals and technical knowledge were marshaled against hostile natural conditions. While practical endeavors were made to mitigate the risks and impediments posed by malign weather and topographical features of the cave, myths and rituals were enacted to control unruly factors not subject to human manipulation. In this paper, I argue that: 1) Magical rituals at Tham Luang cave did not originate from the participants’ confidence in the reality of supernatural beings but from their attempt to use alternative approaches to remedy a precarious situation when practical efforts and technical knowledge did not yield a desired outcome. 2) In this case, the participants regarded the reality of supernatural beings and their role in the rescue as a possibility rather than a self-evident truth.
Highlights
Scholars who study supernatural beliefs and practices in present-day Thailand note the proliferation of supernatural traditions in the modern environment
2) Magical rituals performed at Tham Luang cave did not originate from the participants’ confidence in the reality of supernatural beings but from their attempts to address a precarious situation via alternative approaches after practical endeavors failed to yield the desired outcome
The documentary suggests that the locals who partook in the rescue resorted to magical rituals because they believed in the reality of supernatural agents
Summary
Scholars who study supernatural beliefs and practices in present-day Thailand note the proliferation of supernatural traditions in the modern environment. As the news of this mishap spread, local authorities, the Thai military and experts and volunteers from within the MANUSYA: Journal of Humanities 24 (2021) 68-86 Downloaded from Brill.com11/02/2021 10:04:54AM via free access wattanagun country and beyond joined forces to carry out a rescue mission In addition to their meticulous rescue plans and advanced supporting devices, participants sought help from myths and rituals when practical endeavors were aborted due to unruly natural factors and unexpected events. 2) Magical rituals performed at Tham Luang cave did not originate from the participants’ confidence in the reality of supernatural beings but from their attempts to address a precarious situation via alternative approaches after practical endeavors failed to yield the desired outcome In this case, participants regarded the reality of supernatural beings and their role in the rescue as a possibility rather than a self-evident truth. I consulted as many sources as possible in order to ascertain the integrity of the materials under scrutiny
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