Zan-ha (_??__??_), Folk-poets, in the Sip Song Panna A Case Study of the Complex-cultures in the Yünnan Area

Abstract

In Xishuang-banna Daizu Zizhizhou (_??__??__??__??__??__??__??__??__??_), in China, the Sip Song Panna had been as a tribal-kingdom of Tai Lü, their main religion was Theravada Buddhism.When: Lü was conquered by the Yüan-Empire (_??__??_)in the 14th century, the chief called Zhao-pian-ling (_??__??__??_) was appointed Tu-su(_??__??_), who were the government officials of the native tribes in the Chinese dynasties.In the Sip Song Panna, Zan-ha, folk-poet groups, used to sing on the occasions of initiations, Buddhistic ceremonies, and other rituals. In addition to singing on such occasions, they told stories originating in India.In Lü, every man had to be monk once in his life. Zan-ha were chosen by singing competitions, held among people who had quit the priesthood. There was a hierarchy among the temples with the monks from Zhao-pian-ling' (_??__??__??_) s family at the top. Zan-ha were also concerned with indigenous religious ceremony of the Lü. In general women were prohibitted from becoming monks. However, some women were permitted to join the Zan-ha. It was believed that women usually guided the spirits. The origin of the female Zan-ha seems to be from the shamans. But the ceremonies of the Lü had both indigenous and Buddhistic aspects. Therefore, Zan-ha can be regarded as a symbol of a complex religion. To understand this, the process of making a complex religion must be examined.From the legends, it is known that the Zan-ha were gathered at the court, when the 12th Zhao-plan-ling (_??__??__??_), She-long-fa (_??__??__??_), ruled the Sip Song Panna. Afterwards, the authorized Zan-ha chanting rulers were chosen among them.In the 14th century, Buddhism had not yet prevailed among the people. Among materials, such as the “Pai yi zuan” (⌈_??__??__??_⌋) of the early Ming (_??_) dynasty, it can be found that shamans invited spirits. But the details of Buddhism were not written. In addition, Wan-Song (_??__??_) reported that Zan-ha, like medical doctors and village chiefs, were branches of shamans. His report indicates that Zan-ha were based on the indigenous cultures before Buddhism prevailed.After She-long-fa (_??__??__??_) appeared in the Sip Song Panna, social changes arose. The authority of Zhao-pian-ling (_??__??__??_) rose by the prevalence of Buddhism. Accordingly, the Zan-ha's songs changed. In the She-long-fa (_??__??__??_) period, the book of “Wa-lei-a-ta-na-kan-ha-tai” (⌈_??__??__??__??__??__??__??__??_⌋) was written. This book reported about chanting for the king by Buddhistic Poems. We may think that the authority of Zhao-pian-ling (_??__??__??_) was linked with Buddhism. In the 16th century, the Sip Song Panna was invaded by the Taungoo ruler of Burma. During the period of this commotion, the book of “Zuo-lei-sha-duo-jia-shi-man-shi-muan” (⌈_??__??__??__??__??__??__??__??__??_⌋) —16th century—and the book of “Wa-lei-ma-yue-kan-ha-tai” (⌈_??__??__??__??__??__??__??_⌋) (1615) were written. These books criticised Buddhism, respecting higher the indigenous religions. Particulary the latter book was forbidden by Zhao-pian-ling (_??__??__??_). Among Zan-ha, there were some who composed the songs of the resistance against the rulers. The above two books suggest not only the aspect of resistance against authority, but also the friction between the Indian culture, linked with Buddhism, and the indigenous culture.In the 18th century, when the Sip Song Panna had recovered its security again, Zhao-pian-ling (_??__??__??_) was appointed the tu-su (_??__??__??_) of the Qing (_??_) dynasty. The complex-culture had been formed in this period, among the Indian and the indigenous cultures.In the period of the Ming dynasty, the authority of Zhao-pian-ling (_??__??__??_) increased. Eberhard supposes that the authority of the tribal chief would rise as he was appo