The history of Dara-Ang

   The Dara-Ang tribe usually live in the mountains. The Burmese call them Pa-Long but they call themselves Dara-Ang which they prefer because it is their own language, not Burmese language. In Asia there are three different groups of Dara-Ang: Dara-Ang-Won, better known as Black Dara-Ang whose dress resembles the Lahu tribe, Hleng-Dara-Ang or red Dara-Ang and Lui Dara-Ang or White Dara-Ang. There are many differences between these tribes such as the pronunciation of the language and the stress on high or low tones. But although these small differences in language and costume exist, these tribes can all communicate with each other. Now the Dara-Ang live in Burma (Naam-Sung, ChaingTung and Gueng city) China and Thailand. The main group living in Thailand is the Red Dara-Ang. The colours of the clothes and the women's skirts indicate which of the three groups that the person belongs to. Now, Dara-Ang stay in the following areas:
1. Baan Pang DangNai and Pang Dang Nok, ChiangDao, ChiangMai
2. Baan Maejorn, ChiangDao, ChiangMai
3. Baan Huay-Pong, ChiangDao, ChiangMai
4. Baan Nor-Lae, Fang, ChiangMai
5. Baan HuayMaakLeam, Fang, ChiangMai
6. Baan Huay-KaeNu, Fang, ChiangMai
7. Baan huayWai, Mae-Eye, ChiangMai
8. Baan HuaySaikaw, Mae-Eye, ChiangMai
9. Baan Suntonpui, MaeSai, ChiangRai

The Dara-Ang population in Thailand is around 8,000

http://daraang.hilltribe.org/english/

Marriage

Tea plays a very important role in the marriage ceremony of the Dara-Ang people. In fact the wedding cannot take place without it. Following the beliefs of the Dara-Ang people tea symbolizes engagement and communicates to the society that the couple will be married. A Dara-Ang legend tells the story of two teenagers who fell in love. The man was very poor and didn’t have enough money for marriage. The couple used “Ya-Yer” or tea leaf as a symbol of their engagement and give it as an offering to announce their intentions to their ancestors. Throughout history the Dara-Ang people have used tea as an essential element of the wedding ceremony.

Tea is used as a symbol to teach the couple about the nature of marriage. The leaves have qualities of bitterness and sweetness, alluding to the fact that living as a couple is both bitter and sweet. This shows that the pair must endeavor to endure through life like the tea leaves and the tea. When the bride moves to come and live with the bridegroom, a new room must be prepared to welcome the new daughter-in-law. As children are born and the family expands the older brother may move away to his own house with his new family. He must ensure that his younger brothers can take care of his parents. The Dara-Ang hold strongly to this tradition of obligation to their parents because they believe in expressing the gratitude towards their parents for bringing them up.           After a woman has agreed to marriage, the man will return home for an auspicious meeting with the village fortune teller. After that, the man will arrange the date of the wedding with the bride.         The Dara-Ang people use boiled eggs to show honor to the family of the bride. An egg is given to each relative who attends during the three days of the ceremony.                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      In a Dara-Ang wedding, a separate ceremony is arranged for both the man and the woman. Each of them invites friends and relatives to share a meal. The man will pay all expenses involved in the ceremony. If the man cannot afford this, the woman will pay and the man must stay with her family.

When the marriage ceremony reaches its last day, the bridegroom and the bride’s guide, “Por-Nang”, go to the bridegroom’s house. When the bridegroom and friends reach the bride’s house they must perform a ceremony called “Ga-Hmam” as they believe the ceremony ensures that they will live in the house for a long time and that bad spirits cannot separate the couple. Therefore, the “Ga-Hmam” ceremony shows that they are a complete couple and is an important part of the wedding. When the ceremony is finished, the bride is taken to the bridegroom’s house along with the couple’s friends. When they arrive at the bridegroom’s house, elders from the community come to hold a ceremony. The elders give blessings to the bridegroom using tea leaves and then boil the leaves and drink the tea all together

The day after the series of ceremonies has finished, the couple go to the temple to gain merit. From that time the couple will take a novitiate as their adopted child. For example, if the novice has the Buddhist name “Naam-Sang”, the wife will call her husband that Naam-Sang’s father and the husband will call his wife Naam-Sang’s mother. This shows respect to one another.           The names that the couple call each other change again when the wife gives birth. They then use the name of the child they have given birth to to replace the name of the adopted child. For example if the mother and father are originally called “Naam-Sang” and they call their first child “Nim” then the mother and the father will use “Nim” to call each other.                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      Generally, Dara-Ang people will marry between the age of 16 and 20 years old, as this is the period of time is when the woman is at reproductive age. A woman younger than this age is called “Di-Pea” in Dara-Ang language, and a man is called “Ga-Yom”. However, in Dara-Ang marriages there is often an age gap as womens marry earlier than men. The Dara-Ang tribe divides into the following age groups:

        Women:
- birth to 3 years old - “Gong-Da”
- 4-8 years old - “Gro-Roy”
- 9-15 years old - “Gro-Ra”
- 16-20 years old -“ Di-Pea”
- 21-30 years old - Ya-Ba-Nueb” (meaning housewife).
- 31-45 years old - “Ya-Ba-Nueb-Kae”
- Over 46 years old - “Ya-Gud”
Old women who have not married are called “Di-Pea”Brui”, meaning spinster.
        Men:
Age groups are divided similarly to women
- birth - 3 years old - “God’Nga”
- 4-8 years old -“Gro’Roy”
- 9-15 years old - “Gro-Ra”
- 16-20 years old - “Ga-Yom”
-21-30 years old - “Da-Ba-Nueb” (meaning Husband)
- 31-45 years old - “Da-Ba-Nueb-Ga”
- Over 46 years old - “Da-Gued”
Old men who have not married are called “Ga-Yom-Brui”
http://daraang.hilltribe.org

Beliefe

      In March as the harvest season finishes, the Dara – Ang people often give offerings in order to earn merit.  They go to famous temples such as Doi Suthep or Doi Tung or discuss the dharma (Buddhist teachings) with famous monks. During April temples are decorated with banana leaves and local objects that can be found in the village for the Sonkran festival. The people pour water on the hands of revered elders and ask for blessing from monks and an elder in the community.
In May some families send male children to be ordained as monks (this is called “Boad Look-Kaew” in Thai language). This way the children can learn and experience more about Buddhism. In June the shrine in the center of the city and the city gate are closed. This time is around the 8th of July in the Buddhist calendar which is calculated according to the waxing and waning moon. When the shrine has been closed, there is a strict rule that the people in the community can't marry. In July, everybody prepares to go the temple to practice Buddhist teachings during Buddhist Lent. The older people go to the temple to practice Buddhist teachings, listen to sermons, observe religious precepts and pray. They practice the dharma until the end of Buddhist lent in October. At the end of October the city gate and the shrine in the center of the city are opened. This is at the waxing of the moon on around the 3rd of December by the Buddhist Calendar.
A ceremony is performed at the city gate to bring good to the community. The Dara-Ang believe that if the community, family and people in the village have been peaceful they will be rewarded. But if there is disobedience, the people will be punished. For example if a woman falls pregnant during the time that the city gate is closed, the penalty is that she will be driven out of the community by gossip. This is why the Dara-Ang people usually keep strictly to these beliefs during the three and a half months when the city gate is closed

        In November and December communities with Buddha relics or pagodas perform a Poy ceremony, praying and then resting as they are exhausted after the harvest season
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Emigration to Thailand

        The first group of Dara-Ang who came to live in Thailand settled at Baan Nor-Lae, Thambon MonPin, Fang District, Chiang Mai around 1984. The group consisted of around 2,000 people. They immigrated from Baan Doilai, MuangNai, and ChiangTung in Burma because of the war between Wa, Shan and Burma, when Wa and Shan soldiers were in the Dara-Ang area.  Wa and Shan soldiers forced the villagers to give them food and other goods which made the Burmese soldiers distrust the Dara-Ang and consider them as loyal to the enemy. They then rejected the Dara-Ang people and forced them to leave. The Dara-Ang were flogged and forced to work for the army carrying weapons. This caused the Dar-Ang to flee to the border between Thailand and Burma, close to Baan Norlae which is now a village called HuayNamrin. They lived in this village for one year before fleeing across the border into Thailand at Baan Norlae. In 1985, the Dara-Ang tribe separated and built villages in other place such as Baan Maejorn, ChiangDao district, ChiangMai, Baan HuayHmaak Leam, Fang district, ChiangMai, Baan HuayWai, Baan HuaySaikaw, Mae-Eye district, Chiang Mai  

Wa and Shan soldiers forced the villagers to give them food and other goods which made the Burmese soldiers distrust the Dara-Ang and consider them as loyal to the enemy. They then rejected the Dara-Ang people and forced them to leave. The Dara-Ang were flogged and forced to work for the army carrying weapons. This caused the Dar-Ang to flee to the border between Thailand and Burma, close to Baan Norlae which is now a village called HuayNamrin. They lived in this village for one year before fleeing across the border into Thailand at Baan Norlae. In 1985, the Dara-Ang tribe separated and built villages in other place such as Baan Maejorn, ChiangDao district, ChiangMai, Baan HuayHmaak Leam, Fang district, ChiangMai, Baan HuayWai, Baan HuaySaikaw, Mae-Eye district, Chiang Mai

        When the villagers came to Thailand they did not have occupations because they had only just arrived. They moved to find work, then settled in these places and formed villages. Now the Dara-Ang people have identity cards like the majority of Thai people. However there are still people without citizenship. This often happens because population surveys were done while people are working outside their communities. This causes many problems for them
http://daraang.hilltribe.org

Courtship

 Following the custom of the Dara-Ang tribe, a potential suitor who wants to approach a young woman must wait until the work is finished. When he has entered into the woman’s house he cannot go out again until the pair have finished courting. This shows respect to the woman’s parents as he is not disturbing them by entering many separate times. The man plays a musical instrument to signal to the woman that he is coming. When inside a woman’s house, the woman and the man sit opposite each other and use eloquent and proverbial language to communicate. The rules of courting according to
       Dara-Ang customs are as follows:
1) When the man enters the woman’s house he must stay in the house for an extended time.
2) The man and woman cannot touch each other.
3) The couple cannot court outside the house.
       If a young man disobeys these rules, for example by touching a young woman, the parents of the young woman will call an elder from the community to decide on the consequences. They agree on the amount of damage and an appropriate fine which is usually paid in money. However it sometimes occurs that Dara-Ang teenagers run away to be together because they cannot endure the strict customs of their community.

Dresses

 The traditional dress of the Dara-Ang tribe is remarkable, just like other tribes who live in the mountains as it emphasizes color and design. The dress of this group emphasizes three colors which correspond to the three sub-groups. These are red or “Hreng” in Dara-Ang language, white or “Lui” and black or “Wong”

	Usually men's clothing is fairly simple. They wear a long sleeved shirt and pants and show decorations on their head. The colors of the shirts are varied. Men's dress becomes more elaborate as they get oder, beginning at “Gro-Ra” when they are between 9 and 15 years old. If a man remains unmarried he must show this by keeping his hair long and tying it on the side. When a man marries he cuts his hair and leaves it untied. However it is now scarce for men to wear the costume of the Dara-Ang tribe. In some communities traditional dress has almost disappeared. This may be because the men depend on the women to make their clothes, and it is difficult to get the materials and a lot of work to produce the garments. Therefore traditional dress may disappear in the future.

Government

The Dara-Ang people hold firm to the principle that respect must be shown to elders. Those seen as inferior must obey, follow and show respect to their elders. In Dara-Ang culture, young people are taught to show respect to their elders and follow traditional ceremonies and way of life. The Dara-Ang mix Buddhist teachings with their own traditions. These philosophies are used to create the rules that the community must live by.        According to the power structure of Dara-Ang communities, changes must pass a group of community representatives or elders whose position is accepted in the society. This is called “Kun” in Dara-Ang language, meaning committee. These people have an influential position in administration and manage the community. The committee is made up of: 1) Ja-Kung, the community leader. 2) Ja-Rae, the secretary 3) Da-Ra, managing public relations        When a situation arises and it is necessary to reach an agreement, the committee sets the regulations for the community. “Rae” acts as the announcer for the committee and they meet at “Ja-Kung”, the community leader's house. There they brainstorm and exchange information. The Dara-Ang tribe aims for a balance of power in the community. Although “Ja-King”, the community leader, holds power, the committee and community elders share this power and can oppose decisions. This means that many points of view are heard.    There are other skilled and important members of the community apart from the committee. These include the village blacksmith or “Dara-Rae” and fortune-tellers or “Sa-Ra”. These people look after the community and treat sickness. They are as follows: 1) “Sa-Ra-Snueb” - The person who has knowledge about herbs and treats muscle ailments. 2) A man who uses prayer and white magic to heal. 3) Ya-Bu-Mi - the midwife who delivers babies. 4) Da-Boo – The person with the knowledge to arrange ceremonies at the city shrine. 5) Da-Ya – The person who cares for the temple.

http://daraang.hilltribe.org

Language of Daraang

The Dara-Ang people have many unique colloquialisms but have no written language. Usually Dara-Ang people can speak Shan language very well because they live in territory ruled by Shan. The Dara-Ang people like to use the Shan language as it is the main language used to communicate with other tribes such as Lahu, Akha and Lisu as these tribes can usually speak Shan as well.

        The Dara-Ang people usually speak loudly, clearly and fast. Their intonation resembles Karen language. They stress high tones. The Dara-Ang people have mastered the basics of the Shan language better than other tribes and can communicate and speak Northern Thai language. They speak Thai language with clear intonation and pronunciation.
http://daraang.hilltribe.org

The importance of ritual

        The Dara-Ang have a ceremony of comfort called “Dai-Kra-Pro”. The ceremony is held at nighttime and the family comfort a member for the wellbeing of their spirit. The comforting of a member of the Dara-Ang tribe has many different formats and steps. Each ceremony depends on the age of a person who will be comforted, differentiating between the comfort of a child and adult. During the ceremony an old person comes to the community to pray. There are more elements for the comfort of an adult than for a child. The ceremony is performed by giving these offerings: 1) rice plate 2) paper (a flag) 3) milled rice 4) 30 Baht 5) A clay cup 6) thread 7) Fish. The people pray for comfort and tie a thread around the person's wrist to comfort the spirit.

        To comfort a child, the Dara-Ang offer the spirits a ceremonial feather with a sickle, rope, thread, fish and rice. The Dara-Ang believe that rope is needed to tie the child's possessions back to their mind or home. Rice and fish are given to call the child to eat. In the ceremony, the fish is turned on the plate three times. If the fish's head points in a certain direction, the Dara-Ang believe that the comfort of the child is restored. Then the person conducting the ceremony puts three grains of rice on the head of the child and eats the rice used in the ceremony. If the fish fails to stop at the point three times, the Dara-Ang believe that the child's comfort is still missing. They must then turn the fish until it indicates that the child's comfort has returned. When the ceremony is successful, an old person puts a tie around the child's wrist and blesses them.

        The Renewal Ceremony is called “Sueb-Ya-Ang” in Dara-Ang language. Renewal ceremonies are held both on the family level and a community level. The Dara-Ang believe that those who perform a renewal ceremony will have a long life. Usually the ceremony is performed for the older members of the community, and often for the very oldest member. Among the renewal ceremonies, the renewal of water, called “Sueb-Ya-Da-Uem” is the biggest ceremony. It is believed that all those who attend gain merit. The carrying out of the water renewal ceremony involves many different elements and a huge number of people. Usually this ceremony is performed for a governor or someone in a high position.
http://daraang.hilltribe.org

Important Religious Places for the Community

 Hoter or Ho-Ja-Ro is the religious centre of the community. The community builds this place when the community is first established. There is only one of these shrines in each community. The Dara-Ang people believe that there is an angel or a god who lives in the shrine and takes care of the villagers. Therefore this place is the heart of the community. The structure is built on four poles and has two floors. Ceremonies are performed on the second floor.

       The people cannot climb onto the Hoter outside the ceremony season or if there is no ceremony. If someone disobeys this rule they must perform a ceremony and apologize immediately. Therefore, Hoter is at the center of the consciousness of the people in the community and is the religious symbol of the community. If people in the community fall ill or have an accident or if there is unrest they will perform a ceremony in this place.However, the ceremonies performed in this place do not follow the original beliefs of the Dara-Ang as they have been influenced by Buddhism. The Monk is one element of Buddhism used in some ceremonies.

       The city gate is built as an entrance to the village and is a strong spiritual symbol. This shrine is often outside the community. The shrine of the city is a comforting symbol of safety to the villagers. When the moon wanes in June a ceremony will be performed to close the shrine. It is opened three and a half months later at the waxing moon in October. This period is Buddhist Lent which the Dara-Ang people regard as a time of merit. Therefore during this period of time they observe religious precepts, such as abstaining from adultery and marriage. The custom of the Dara-Ang people during the closure of the shrine is to create a set of rules for the community so that the people all conform to the same regulations.

                     

       The temple is a very important place for Dara-Ang people. The Dara-Ang respect Buddhism but mix this with their original beliefs. When they perform ceremonies they will include Buddhist elements. For example the cremation ceremony adheres to original beliefs but includes prayers by monks. The Dara-Ang people go to the temple in order to develop their minds and bodies.

http://daraang.hilltribe.org

Daraang Song

Musical instruments

Musical instruments

       The Dara-Ang tribe use musical instruments for many different purposes, such as entertainment after the people are tired from work, dedications to holy things or god, or as a symbol. The extensive list of musical instruments of the Dara-Ang tribe may divide into four kinds: those that are played, beaten, blown and knocked.

       The Dara-Ang tribe has created their musical instruments with many reasons but the most important reason is based on their beliefs in the supernatural. The Dara-Ang see playing music as a dedication to the gods and use music during festivals and even when they work. However it is now rare to see the traditional instruments of the Dara-Ang tribe. They have almost disappeared because there is a lack of people with the skills to make the instruments, and the new generation has not inherited the knowledge about the musical instruments of their tribe. The Dara-Ang instruments that still remain are:

- Flute, called “Hwor” by Dara-Ang
- Indian Lute, called “Ding” by Dara-Ang
- Drum, called “Grueng” by Dara-Ang
- Gong, called “U-Mong” by Dara-Ang
- Cymbals, called “Chae”by Dara-Ang

       The Dara-Ang have other interesting forms of entertainment apart from musical instruments. The most commonly seen amusement is a dance called “Ngang Royhuen” in Dara-Ang language. This form of entertainment has been modified from the Shan dance which features couples dancing in a circle. Another is the sword dance called “Ga-Yer” in Dara-Ang language.

       During courtship, music often plays a part in communication. For example, when the days work is done, the man may use the Hwor (Flute), String Instruments or Ding (the three vina lute) as a signal to the young woman to meet. When the woman hears the sound, she will wait for the man outside her house. It is popular to play the “Hwor” at nighttime, when the people have free time after work. In Dara-Ang custom, those who are not yet married can court with anyone else, and often more than one young man will court the same young woman. The young men often play the instrument outside the woman's house and wait for the woman's parents goes to bed, at which time he stops playing and enters the house.

       There are many musical instruments of Dara-Ang tribe that are used in ceremonies or festival times such as the drum or “Grueng”, “U-Mong” (gong) and “Chae” (cymbals). Each community must have at least three instruments. “Grueng” in Dara-Ang language is a religious ceremony where people earn merit. The three instruments mentioned are played in religious ceremonies such as Buddhist Lent, end of Buddhist lent and the offering of robes to Buddhist priests at the monastery. However they cannot play these particular instruments at a wedding, cremation or for entertainment, as they are reserved for religious ceremonies.
Music and dancing are often used together. The “Nang-Roynguen” dance is an important part of entertainment, ceremonies and is shown to visitors. These days the dance has been adapted to a more modern form which appeals more to the tourist market. Another dance is the sword dance which shows the art of self protection and displays much skill. The sword dance is taught by a teacher in the community. The dance must be learned in the forest, isolated from other people. A ceremony is performed before the student begins to study the new skill. The Dara-Ang people don't train in places with a lot of people because they believe that if people watch while they are training the magical power of the dance they are learning will disappear. They undertake intensive training for about one week in the forest. The format of the sword dance is as follows:
1) Hand
2) Truncheon
3) Sword dance

       The sword dance can be learned throughout all three seasons. Festival time is a chance for students who have completed their training to show the skills they have learned so that people can see. The teacher must check if the student is true to the dance he has studied. The Dara-Ang believe that the sword dance is a technique of self protection passed down through generations. The main point of this dance is not to win, but to protect oneself.

       Apart from “Nang-Roynguen”, the sword dance, the Dara-Ang have other dances without fixed steps. These are for amusement and relaxation. In Dara-Ang tradition, unmarried women can freely choose their spouses without their parents input. However, they must use traditional rules in making their decision.

       Tea is the symbol of the end of youth because tea is an important part of the engagement ceremony, promising the community that the status of the man and woman will change. Therefore tea symbolizes marriage and adult life. The courting couple often meets many times to talk amorously and play musical instruments together.
http://daraang.hilltribe.org