A Spirit Map of Bangkok: Spirit Shrines and the City in Thailand (original) (raw)

As many scholars of Thai Buddhism have shown, Thailand's religious sphere incorporates animist and Brahminist elements into a new fusion. But this religious system is not seamless, rather it rests upon internal contradiction and division, between upper and lower class, rural and urban. Alongside the official spirit shrines devoted to the Thai state and the continued progress and expansion of the city, via an analysis of urban spirit cults, I address the unexpected irruption of nature, death, and accident into the planned urban cityscape. Here, I examine one nocturnal pilgrimage by a spirit medium and her devotees across Bangkok's spiritual cityscape. I ask what this 'spirit map' of Bangkok opens up for analysis in the context of those areas of Bangkok swallowed up by its continuous expansion, and address the nature of urban religious aspirations for her and her spirit's devotees. Ultimately, drawing from Bhabha's idea of hybridity, I argue that this medium's Bangkok presents a challenge to established hierarchies of power, a challenge that focuses on the unusual (e.g. accident sites) as evidence for the appearance of the transcendent. Mae Im 1 led the five women out of the noise and darkness of Rama II Road into the florescent glow of Lady Mother King Cobra's shrine. She dutifully assembled the required number of incense sticks for each of the lesser spirits and kneeled at their altars in turn before moving up the low 1. Mae Im here is a pseudonym, as are other personal names mentioned.

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Sacred Geography of Bangkok

International Journal of Urban and Regional Research, 2008

Figures of spiritual efficacy have long been found across commercial spaces in Thailand, including four star hotels and modern shopping malls. This article analyzes the intersection of spiritual circuits and commerce in Bangkok. Revising the work of Stanley Tambiah on amulets, it identifies the rise of "prosperity cults" (such as the Chinese Goddess of Mercy/Kuan Yin, royal figures, animist icons) as a religious development within capitalist modernity, as a convergence of regional spiritual currents with global economic currents. (Lingam, Beckoning Lady, national icons) Résumé Les lieux de dévotion vernaculaires envahissent les marchés de Bangkok, capitale de la Thaïlande et ville mondialisée du Sud-Est asiatique. S’appuyant sur un long travail de terrain ethnographique réalisé à Bangkok, l’article retrace l’histoire des flux transfrontaliers et des différents dispositifs politico-économiques qui ont redessiné la géographie sacrée de la ville. Il s’intéresse à la fusion d’un panthéon de personnages enchantés en une “religion de la prospérité” moderne, pratiquée dans les entreprises commerciales et au quotidien dans l’ensemble du pays. Cartographier la géographie spirituelle matérialisée par les sanctuaires des marchés révèle une transformation des mobilisations des circuits locaux et transnationaux de la force spirituelle en lien avec l’évolution des flux nationaux et transnationaux de puissance matérielle et culturelle.

The Cult of Phaya Narin Songkhram: Spirit Mediums and Shifting Sociocultural Boundaries in Northeastern Thailand

Journal of Southeast Asian Studies, 2014

Sociocultural boundaries come in many forms, and crucially, are responsive to power and constantly in flux. This article focuses on the production of space and unmarked sociocultural boundaries linked to spirit mediums in a historically contested area of northeastern Thailand who are possessed by the spirits of Phaya Narin Songkhram — a key ‘Lao’ military leader of Chao Anou’s famous Vientiane revolt against Siam between 1826–28 — and those of his subordinates. Spirit mediums linked to ethnic ‘Thai’ leaders are also found to the south of this area. Through channeling and performing these historical persons, spirit mediums keep alive and reproduce group memories with space-making implications. This article also shows how the mediums’ positioning has shifted over time and varies in relation to contemporary power relations, altering the sociocultural boundaries between ethnic Lao and Thai.

The Sacred Geography of Bangkok's Markets

International Journal of Urban and Regional Research, 2008

Vernacular shrines pervade the markets of Bangkok, the capital of Thailand and a globalized city in Southeast Asia. Based on long-term ethnographic fieldwork in Bangkok, this article traces the history of cross-border flows and shifting political economic arrangements that remapped the sacred geography of the city. It considers the consolidation of a pantheon of enchanted figures into a modern ‘prosperity religion’ that is practiced in commercial enterprises as well as in daily life across the country. Mapping the spiritual geography embodied in market shrines reveals changing mobilizations of local and transnational circuits of spiritual power in relation to the shifting national and transnational flows of material and cultural power. ||| ศาลเจ้าดั้งเดิมแผ่ขยายไปทั่วตลาดของกรุงเทพฯเมืองหลวงของประเทศไทยและเมืองยุคโลกาภิวัตน์ในเอเชียตะวันออกเฉียงใต้ จากการทํางานภาคสนามทางชาติพันธุ์วิทยาระยะยาวในกรุงเทพฯ บทความนี้จะติดตามประวัติศาสตร์ของการไหลข้ามพรมแดนและการเปลี่ยนแปลงการจัดการทางเศรษฐกิจการเมืองที่ปรับสภาพภูมิศาสตร์อันศักดิ์สิทธิ์ของเมือง พิจารณาการรวมแพนธีออนของบุคคลที่มีมนต์เสน่ห์เข้ากับ 'ศาสนาแห่งความเจริญรุ่งเรือง' สมัยใหม่ที่ปฏิบัติในสถานประกอบการเชิงพาณิชย์และในชีวิตประจําวันทั่วประเทศ การทําแผนที่ภูมิศาสตร์ทางจิตวิญญาณที่รวมอยู่ในศาลเจ้าตลาดเผยให้เห็นการเปลี่ยนแปลงการระดมพลของวงจรอํานาจทางจิตวิญญาณในท้องถิ่นและข้ามชาติที่เกี่ยวข้องกับกระแสพลังงานทางวัตถุและวัฒนธรรมระดับชาติและข้ามชาติที่เปลี่ยนแปลงไป ||| Les lieux de dévotion vernaculaires envahissent les marchés de Bangkok, capitale de la Thaïlande et ville mondialisée du Sud-Est asiatique. S’appuyant sur un long travail de terrain ethnographique réalisé à Bangkok, l’article retrace l’histoire des flux transfrontaliers et des différents dispositifs politico-économiques qui ont redessiné la géographie sacrée de la ville. Il s’intéresse à la fusion d’un panthéon de personnages enchantés en une “religion de la prospérité” moderne, pratiquée dans les entreprises commerciales et au quotidien dans l’ensemble du pays. Cartographier la géographie spirituelle matérialisée par les sanctuaires des marchés révèle une transformation des mobilisations des circuits locaux et transnationaux de la force spirituelle en lien avec l’évolution des flux nationaux et transnationaux de puissance matérielle et culturelle. ||| バンコクの市場の神聖な地理 タイの首都であり、東南アジアのグローバル化された都市であるバンコクの市場には、自国語の神社が広がっています。この記事では、バンコクでの長期的な民族誌的フィールドワークに基づいて、国境を越えた流れと、都市の神聖な地理を再マッピングした政治的経済的取り決めの変化の歴史をたどります。それは、魅惑的な人物のパンテオンを、全国の商業企業や日常生活で実践されている現代の「繁栄の宗教」に統合することを考慮しています。市場の神社に具現化された精神的な地理をマッピングすると、物質的および文化的権力の変化する国家的および国境を越えた流れに関連して、精神的力の地方および国境を越えた回路の動員の変化が明らかになります。

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Social Analysis, 2016

This paper examines the process of building kinship relations between Thai spirit devotees and violent spirits. I examine three spirit shrines on the outskirts of Bangkok: a shrine to the ghost of a woman killed in childbirth, a shrine to a cobra spirit that causes accidents along a busy highway, and a household shrine to an aborted fetus. The devotees to which I spoke actively sought out such places known for death in order to "adopt" or "become adopted by" such spirits, and, I argue here, this action allows for a re-negotiation of their position vis-àvis accident and trauma. I suggest that becoming a spirit's "child" forms a mutually dependent relationship, and through this relationship allows for the domestication of forces from outside the social.

Commodification of Hinduism in Contemporary Thailand: Evidence from a Hindu Shrine in Bangkok

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This chapter applies theories on political theology of sovereignty to contemporary Buddhist Thailand. Based on ethnographic data collected in 2016 in Bangkok, it analyses how a public relations campaign helped legitimise the mandate of the military junta after the passing of King Bhumibol and in the face of pressing calls for popular sovereignty. Organised at a luxury shopping mall, the campaign contained the emergence of a political theology of the people by celebrating the late monarch, venerated for his work in development, as a celestial being. Via astute cosmological framing, the campaign then proposed a new celestial-cum-social political order. It thus subordinated the people to the junta, suggesting the military’s suitability to embody the king’s celestial legacy in a period of transition.

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