By Felicia Katz-Harris
Blessings and Almost universally, yet through varied means and belief systems,
people have found ways to connect with divine beings to harness
protection and attain blessings and good fortune for themselves,
their loved ones, and their communities.
Be they God, deities, nature spirits, or ancestors, these beings
reside in the sacred realm and can bring great fortune and great
harm to people in the physical world. They are approached with
immense respect for the powers they hold.
Sacred Realm: Blessings & Good Fortune Across Asia, a new
exhibition at the Museum of International Folk Art, highlights
the museum’s own collection of Asian art, which is as varied
as the cultures represented. The thread that ties the collection
together is folk art with transcendent power, that is, power
related to the sacred realm beyond the mundane world. If you
were to visit MOIFA’s collection-storage rooms, you would see
hundreds of amulets and objects with talismanic properties.
Thousands of deity figures and dozens of ritual paintings, religious texts, shamanic and magical implements, and ceremonial
dance masks fill the Asian storage rooms. These objects of
divine power bring good health and longevity, love and fertility,
prosperity and luck, peace and safety to those who believe in
them — essentially, blessings and good fortune.
Asia is a wonderfully diverse region, rich in spiritual ideas
and sacred traditions, and the birthplace of all the “world
religions”— Hinduism, Judaism, Buddhism, Christianity, and
Islam. It is also home to thousands of local, less-known religions
and more than 2,200 languages. It is comprised of more than
forty-five countries and spans over seventeen million square
miles. Indeed, there is no one Asian culture; it is a land of many
places and many cultures. Yet across this vast continent, from
the Mediterranean Sea to the Pacific Ocean, almost everyone
engages with the sacred realm in distinct cultural ways. While
practices of belief are indeed wide-ranging, people create special
objects and follow special traditions that help them achieve
these blessings and find balance and harmony in the physical
and otherworldly realms. Connecting with the divine, people
petition for good things to come and, by spiritual means, seek
that which brings joy, comfort, and balance or endeavor to divert
ill will and harm.
Sacred Realm identifies three main categories of how people
pursue protection and blessings: the use of amulets and talismans, the ritual performance of music and dance, and the
practice of communication with the divine, or prayer. While
these are subjectively ascribed rather than fixed categories, this
Opposite: Barong Ket mask, by Ida Bagus Anom Suryawan, Bali, Indonesia, 2011; IFAF Collection, Museum of International Folk Art (FA.2011.44.1).
The Barong is a protective spirit whose power is concentrated in his beard. Barong Ket, Lord of the Jungle, holds the highest rank. While his bulging eyes, fangs,
and red face indicate that he is a demon, he is a symbol of good with the power to quell dark forces and bring balance to the world. Photograph by Kitty Leaken.
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Good Fortune
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organization allows for the exploration and contemplation of
cross-cultural influences, and of differences and commonalities
in religious traditions and ritual art across Asia.
Amulets and talismans are created
and used for magical protection, to ward
off evil, and to bring good luck. Sometimes they have specific functions, such
as to prevent sore throat, deflect bullets,
enhance sexual prowess, or increase
shop sales. The exhibit includes pendants
and charms with magical properties,
which are found across cultures; magical
tattoos from Southeast Asia; architectural elements such as a Batak corbel
from Sumatra that protects the home; a
Hmong spirit-lock necklace that locks
a child’s spirit to her body, keeping her
in good health; a Jewish mezuzah that
serves as a reminder of God and blesses
the home; and a Bedouin necklace from
Palestine with cloves, alum, and special beads that protects a
bride from jealousy and the evil eye.
Sometimes people perform dances to “make merit” or bless
a community. Sometimes ritual performances frighten away
harmful spirits or bring balance between the cosmic and physical worlds. On display are a dramatic example of a Kenyah
Dayak Hudoq mask, used in a dance that protects rice fields
from pests and threatening spirits (Kalimantan, Indonesia);
Mahakala masks, worn by monks who dance to confer blessings
upon their communities (Bhutan); and sacred masks used in
the Calonarang dance (Bali), which brings balance to the world.
People also connect with the sacred realm through divine
communication, or prayer. Prayer may be verbal or physical; it
may be based on scripture, a declaration of faith or gratitude
to God, or recitation of the word of God. Prayer may take the
form of divine reciprocation, whereby people make offerings
of gifts to please or appease deities, spirits, or ancestors, who
will in turn provide protection and blessings. While offerings
of flowers, light (candles), incense, and food and water are
common, offerings may be specific to certain deities or spirits.
For example, some take toys and sweets; others prefer whiskey
and cigarettes. People may also literally interact with the sacred
realm as practitioners, or shamans, asking a divine entity for
its participation and presence in special
rituals for healing, guidance, or protection. Objects used for divine communication in the exhibit include a Torah
from Iraq, on view for the first time;
a Qur’an from Lebanon; and Catholic
santos from the Philippines. Also in this
section are Buddha images from across
Asia, a selection of Hindu deities and
prayer items, a full set of Red Dao (Yao)
shamanic deity paintings from southern
China, and Thai spirit houses.
Spirit houses (as they
are commonly referred to), ubiquitous in
Thailand, are an example of the ways in
which people make offerings to spirits in
exchange for blessings of prosperity, good health, happiness, and
protection from harm. If you have traveled through this country,
you have seen these houses while walking or tuk tuk–ing about.
The propitiation of spirits predates Buddhism in Thailand
(around the sixth century CE). While more orthodox Buddhist
doctrine does not accept spirit worship, the complex dynamics
of popular religious practice and hints of Hindu practice allow
for the coexistence of spirit houses and Thai Buddhism today.
The belief that a vast array of spirits (phii) inhabits the land,
water, forests, and mountains is prevalent throughout Thailand; spirits exist everywhere. There are numerous categories
of spirits, including the spirit or soul of a deceased person. The
phii of interest here are nature spirits, which hold positions of
varying importance in a spiritual hierarchy.
One of the most prominent of these nature spirits is the
Guardian Spirit of the Land, Phra (The Venerable) Phoom Jao
Ti, or Phra Phoom (the latter is a more general reference to the
spirit, whose original name is Phra Chaimonkon, and he is of
royal descent). While Phra Phoom Jao Ti is a spirit, he has a deity
status; he is sometimes referred to as the Lord of the Land or
Opposite: Detail of spirit house offerings. A horse and elephant are vehicles for the spirits, necessities that help keep the spirits happy.
Photograph by Kitty Leaken. Above: Spirit house for the Grandparent / Ancestor Spirits of the Land. Chiang Mai, Thailand. Photograph by Felicia Katz-Harris, 2014.
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the Deity of the Land. He is characterized as a standing figure,
usually gold or gold-toned, holding a sword in one hand (to fight
dangerous spirits) and, in the other, a money bag. These items
symbolize protection and prosperity.
The Guardian Ancestor Spirits of the
Land (Ta Yai, or Pu Ya) are represented
by the figures of two older adults, a male
and female; they are also known as the
Grandparent Spirits of the Land. Ta Yai
are not ancestors of the landowners but
of the physical land. They honor those
who have lived on the land for hundreds
of generations in the past, and supplication to them helps the current residents
make peace with these ancestor spirits.
Tai Yai also carry money bags — the
Grandfather holds a bag of gold, and
the Grandmother holds a bag of silver.
Depending on who and in which region
of Thailand you ask, some will say that
Ta Yai are manifestations of Phra Phoom Jao Ti; others say that
these are unique sets of spirits, not different manifestations of
one. Either way, these are high-level guardians who protect
the land and the household.
When a house, shop, bank, hotel, bar, hospital, or any other
building is built, the structure displaces these spirits. They must be
kept happy, and to stay happy they need offerings. For one thing,
they must be provided with alternative housing. Small (and sometimes not-so-small) houses are built for them. Phra Phoom Jao Ti,
as the Deity of the Land, is provided with a spirit house modeled
on a Thai temple. Ta Yai, as Grandparent Spirits of the Land, are
given a spirit house modeled on a Thai house. Most commonly,
you see spirit houses fashioned after traditional Thai structures,
although contemporary spirit housing (slick marble houses) is
gaining popularity for buildings in a more contemporary style.
Guardian spirits offer protection, so people want them to stay
on their land, but they are not necessarily welcome to dwell in
the main house or building. This is one reason that spirit houses
are elaborately built, lavishly decorated, and given an abundance
of offerings. If their spirit house is attractive enough, the spirits
will happily stay there. Spirit houses are always placed in a
ritually designated spot, outside. If treated right, venerated, and
given appropriate gifts, guardian spirits will identify dangerous
spirits that are lurking about and thwart them from entering the
main house. More than that, they return
the favor of praise and bring prosperity
to the family or whoever owns, rents, or
visits the land on which the main house
or building stands.
However, if neglected or unsatisfied,
the guardians of the land will look the
other way when the main house is threatened by negative forces and let misfortune
befall the residents. A ritual specialist,
usually a Brahmin (spiritual master), may
be required to determine the problem.
Residents may just need to reaffirm their
gratitude to the spirits, but it may also be
that the spirits require a new house (for
example, if their old house is damaged).
If new housing is required, the old house
may not be discarded casually but is placed under a sacred
tree (such as a Bodhi tree, the kind Buddha sat under when he
gained enlightenment). It is left to disintegrate over time or, if
made of concrete, to crumble.
The way in which the spirits are given offerings and the styles
of their spirit houses have changed over time, and even in just
the past few decades. The ritual use of spirit houses is rooted in
traditions of southern Chinese tribal groups who migrated to the
northern mountains of mainland Southeast Asia several hundred
years ago. Over time regional and cultural characteristics and
beliefs around spirit houses developed and spread to Thailand,
Burma, Laos, and Cambodia. The original spirit houses, much
like those found today in smaller, more remote villages (particularly in the northern mountains), were quite simple. In these
smaller villages, a spirit house may be situated on the fringe of
the village to protect the whole community. In larger villages and
in cities, and in more contemporary times, it is more common to
see spirit houses dedicated to individual homes and businesses.
Spirit houses are attended to daily and given many offerings.
The spirits are personified by consecrated figures. Phra Phoom
Jao Ti is placed in the inner sanctum of the “temple,” and Ta
Opposite: Detail of spirit house offerings. Photograph by Kitty Leaken. Above: Nowarat Pratedrat at his home, showing his spirit house. Chiang Mai, Thailand. Photograph by Felicia Katz-Harris, 2014.
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Yai are in the center of the “house.” The spirit temple and the
spirit house are commonly situated side by side, especially in
central Thailand. Certain rules determine the placement of
spirit houses. For example, they cannot
be in the shadow of the main building:
the guardian spirits will not stoop to
living in anyone’s shadow. To keep the
guardian spirits happy, they are supplied
w ith ser vant s ( k neeling men and
women), dancers, and vehicles (usually
a horse and an elephant). They are given
flowers to beautify their home, incense
for fragrance, and candles for clarity and
spiritual light. Royal regalia in the form
of two miniature umbrellas — one in
silver and the other in gold, for prosperity (they also represent the sun and
the moon) — are also provided. Rice,
sweets, fruit, and other foods are offered,
as well as water, soda, alcohol, cigarettes,
and betel.
The consecration of spirit houses is an involved ceremony
that might last for three hours. Houses are set on a concrete
platform or other foundation. On the spot where the spirit
houses are placed, the Brahmin places a group of specially
prepared yan (yantras, or magical formulas) in a hole in the
foundation, along with wood stakes that are planted in the
ground. Each stake contains magical formulas. The Brahmin
recites special mantras and invites the spirits to reside in the
new spirit houses. Requests are made to the spirits to protect
the household and bring its residents prosperity and other
blessings. Rhythmic drumming and conch blowing by ritual
assistants sometimes accompanies the ceremony. In front of
the houses, an impressive assortment of foods, drinks, coins,
and flowers is offered to the spirits. In addition to daily offerings, you might find whole cooked chickens and ducks, eggs,
a cooked pig’s head, fish, crabs, and rosewater. Members of the
household and in some cases the whole community partici-
pate in the ritual by providing particular offerings when the
Brahmin calls for it.
These intricate and formulaic traditions around sophisticated beliefs and ideas of protection are
just one example of how people seek and
attain blessings and good fortune through
divine communication. Every day, people
in Thailand communicate with these
spirits and provide offerings to them, in
exchange for protection and good favor.
While we can’t be certain of the status of
all exhibition objects, we have asked local
practitioners and devotees for directives
and blessings regarding the display of
sacred material. In addition, we consulted
with a local feng shui expert to incorporate ideas of harmony and balance into
the exhibition design.
It is important to note that because
it would be inauspicious to acquire a
discarded spirit house, the spirit houses featured in Sacred Realm
were purchased new from a family-owned spirit house workshop
in Bangkok that has been in business for sixty years. In this way,
the museum was able to avoid the possibility of disturbing spirits
or bringing them into the permanent collection. Felicia Katz-Harris is the senior curator and the curator of Asian folk art at the
Museum of International Folk Art and curator of Sacred Realm: Blessings & Good
Fortune Across Asia. Her past exhibits include Tako Kichi: Kite Crazy in Japan and
Dancing Shadows, Epic Tales: Wayang Kulit of Indonesia, which won an award for
“Overall Excellence in Museum Exhibitions” from the American Alliance of Museums.
Sacred Realm runs through March 19, 2017, at MOIFA. It will offer visitors hands-on
activities in the gallery, such as amulet making and a photo booth for taking and
sharing photos of empowering tattoos. There will also be an area to make flower
offerings, which can be left in offering bowls at certain displays, including those of
Thai spirit houses. Watch for articles on Yao shamanism and magical tattoos of Asia
in upcoming issues of El Palacio.
Opposite: Spirit house for Ta Yai, the Grandparent or Ancestor Spirits of the Land, with their servants, dancers, animal, vehicles, and other offerings.
Made by Montonsilp Family Workshop, Bangkok, Thailand, 2014. Teakwood, paint. IFAF Collection, Museum of International Folk Art (FA.2015.37.2ab).
Photograph by Kitty Leaken.
Above: The blessing of yan (magical formulas), written on metal foils, which will be enclosed in the foundation of the spirit houses. Made by spirit master
Ajarn Tawee Kam-wong Pin, Muang, Lamphun Province, Thailand. Photograph by Felicia Katz-Harris, 2015.
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