The Yak of Thailand: Folk Icons Transcending Culture, Religion, and Media
In the culture of Thailand, the Yak serve as a mediated
icon representing strength, power, and mystical protection not only
for the Buddha, but for population of worshipers. Originating from
the forests of China, the Yak continues to stand guard at the gates of
Buddhist temples. The Yak represents Thai culture in the hearts of
Thai people. This paper presents a qualitative study regarding the
curious mix of media, culture, and religion that projects the Yak of
Thailand as a larger than life message throughout the political,
cultural, and religious spheres. The gate guardians, or gods as they
are sometimes called, appear throughout the religious temples of
Asian cultures. However, the Asian cultures demonstrate differences
in artistic renditions (or presentations) of such sentinels. Thailand
gate guards (the Yak) stand in front of many Buddhist temples, and
these iconic figures display unique features with varied symbolic
significance. The temple (or wat), plays a vital role in every
community; and, for many people, Thailand’s temples are the
country’s most endearing sights. The authors applied folknography as
a methodology to illustrate the importance of the Thai Yak in serving
as meaningful icons that transcend not only time, but the culture,
religion, and mass media. The Yak represents mythical, religious,
artistic, cultural, and militaristic significance for the Thai people.
Data collection included interviews, focus groups, and natural
observations. This paper summarizes the perceptions of the Thai
people concerning their gate sentries and the relationship,
communication, connection, and the enduring respect that Thai
people hold for their guardians of the gates.
[1] N. Koompong, The aesthetics of power: architecture, modernity, and
identity from Siam to Thailand, Bangkok, Thailand: White Lotus Press,
2013, pp. 298
[2] Gate Guardians. Buddha Tooth Relic Temple And Museum. Retrieved
January 27, 2014, from http://www.btrts.org.sg/temple-first-gateguardian,
2011.
[3] J. Yeh, The Chinese Earth God Tu Di Gong - a grassroots protector.
culture.tw. Taiwan. Retrieved January 19, 2014, from
http://www.culture.tw/index.php?option=com_content&task=view&id=
1908&Itemid=157, 2010.
[4] E. Elick, & L. Merchant, The Gods and Goddesses of China. The Gods
and Goddesses of China. Retrieved January 19, 2014, from
http://www.scns.com/earthen/other/seanachaidh/godchina.html, 2000.
[5] D. Herman, J. Phelan, P. J. Rabinowitz, B. Richardson, & R. R. Warhol,
Narrative Theory core concepts and critical debates, Columbus, OH:
Ohio State University Press, 2012.
[6] D. M. Lucas, The handbook of folknography: A Qualitative Research
Method For Giving Voice. Boston: Pearson Custom Publishing, 2006.
[7] D. K. Wyatt, Thailand: A Short History (2nd ed.), New Haven, Conn.:
Yale University Press, 2003, pp. 6.
[8] C. Baker & P. Phongpaichit, A History of Thailand (2nd ed.) (Kindle
version). Cambridge University Press, 2013, pp. 4.
[9] H. Leong, Earth God. The Jade Turtle Records. Retrieved January 19,
2014, from http://jadeturtlerecords.blogspot.hk/2011/03/earth-god.html,
2011.
[10] S. Kaowai, & P. Robinson, In grandmother's house: Thai folklore,
traditions and rural village life. Singapore: Monsoon Books, 2011.
[11] C. Dempsey, Yak, giant demon, Wat Phra Kaew/Temple of the Emerald
Buddha, Grand Palace, Bangkok, Thailand. PhotoSeek.com. Retrieved
January 27, 2014, from http://photoseek.photoshelter.com/image/I, 2013.
[12] W. W. Anderson (Ed.). Folklore and Folklife of Thailand. Asian
Folklore Studies, 48. Retrieved January 28, 2014, from
http://nirc.nanzan-u.ac.jp/nfile/1508, 1989.
[13] L. Frédéric, Buddhism. Paris: Flammarion Iconographic Guides, 1995.
[14] D. K. Wyatt, Studies in Thai history: collected articles. Chiang Mai,
Thailand: Silkworm Books, 1994, pp. 29.
[15] B. L. Smith, Religion and legitimation of power in Thailand, Laos, and
Burma. Chambersburg, PA: ANIMA Books, 1978.
[16] P. L. Berger, The sacred canopy: elements of a sociological theory of
religion. New York: Anchor Books, 1990.
[17] N. Koompong, The aesthetics of power: architecture, modernity, and
identity from Siam to Thailand, Bangkok, Thailand: White Lotus Press,
2013, pp. 1
[18] N. Koompong, The aesthetics of power: architecture, modernity, and
identity from Siam to Thailand, Bangkok, Thailand: White Lotus Press,
2013, pp. 6
[19] ThaiWorldView.com. Thai Temples. Retrieved January 27, 2014, from
http://www.thaiworldview.com/wat/wat2.htm, n.d.
[20] M. McArthur, Chapter Name. Reading Buddhist art: an illustrated guide
to Buddhist signs and symbols, New York, NY: Thames & Hudson,
2002, pp. 68-69.
[21] D. K. Wyatt, Siam in mind. Chiang Mai: Silkworm Books, 2002
[22] G. Beguin, Buddhist art: an historical and cultural journey. Dist A C:
River Books Press, 2009.
[23] S. Nathaland, (Ed.) Thai folklore: insights into Thai culture. Bangkok:
Chulalongkorn University Press, 2000.
[24] D. K. Wyatt, Temple murals as an historical source: the case of Wat
Phumin, Nan, Bangkok: Chulalongkorn University Press and Thai
Studies Section, Faculty of Arts, Chulalongkorn University, 1993, pp. 1.
[25] K. Burke, A rhetoric of motives, Berkley, CA: University of California
Press, 1969, pp. 43.
[26] N. Koompong, The aesthetics of power: architecture, modernity, and
identity from Siam to Thailand, Bangkok, Thailand: White Lotus Press,
2013.
[27] C. James, Thai animated movie 'Yak: The Giant King': awesome for all
the family.Examiner.com. Retrieved January 27, 2014, from
http://www.examiner.com/article/thai-animated-movie-yak-the-giantking-
awesome-for-all-the-family, 2012.
[28] My Languages, Thai Alphabet. Retrieved January 27, 2014, from
http://mylanguages.org/thai_alphabet.php, 2011.
[29] Thailandbuddy.com, Thai Alphabet in Letters. Retrieved January 27,
2014, from http://www.thailandbuddy.com/learning-thai-language/
Alphabet-Graffiti-Letters.html, 2011.
[30] R. Cavanagh, Yaksha – the Guardian Giants. Thaizer Thailand Travel
Guide. Retrieved January 27, 2014, from http://www.thaizer.com/
culture-shock/yaksha-the-guardian-giants/, 2013.
[31] P. Senawong, Thai Ties: social customs and cultural traits that tie all
Thais together, Bangkok, Thailand: Samaphan Publishing Co Ltd, 2006.
[32] J. Ivanoff, The cultural roots of violence in Malay Southern Thailand:
comparative mythology: soul of rice; Volume 1: The tutelary figures of
malay political heroism, Bangkok, Thailand: White Lotus Press, 2010.
[33] B. P. Payutto, Good, evil and beyond: kamma in the Buddha's teaching.
(B. Evans, Trans.). Bangkok: Buddhadhamma Foundation, 1996.
[1] N. Koompong, The aesthetics of power: architecture, modernity, and
identity from Siam to Thailand, Bangkok, Thailand: White Lotus Press,
2013, pp. 298
[2] Gate Guardians. Buddha Tooth Relic Temple And Museum. Retrieved
January 27, 2014, from http://www.btrts.org.sg/temple-first-gateguardian,
2011.
[3] J. Yeh, The Chinese Earth God Tu Di Gong - a grassroots protector.
culture.tw. Taiwan. Retrieved January 19, 2014, from
http://www.culture.tw/index.php?option=com_content&task=view&id=
1908&Itemid=157, 2010.
[4] E. Elick, & L. Merchant, The Gods and Goddesses of China. The Gods
and Goddesses of China. Retrieved January 19, 2014, from
http://www.scns.com/earthen/other/seanachaidh/godchina.html, 2000.
[5] D. Herman, J. Phelan, P. J. Rabinowitz, B. Richardson, & R. R. Warhol,
Narrative Theory core concepts and critical debates, Columbus, OH:
Ohio State University Press, 2012.
[6] D. M. Lucas, The handbook of folknography: A Qualitative Research
Method For Giving Voice. Boston: Pearson Custom Publishing, 2006.
[7] D. K. Wyatt, Thailand: A Short History (2nd ed.), New Haven, Conn.:
Yale University Press, 2003, pp. 6.
[8] C. Baker & P. Phongpaichit, A History of Thailand (2nd ed.) (Kindle
version). Cambridge University Press, 2013, pp. 4.
[9] H. Leong, Earth God. The Jade Turtle Records. Retrieved January 19,
2014, from http://jadeturtlerecords.blogspot.hk/2011/03/earth-god.html,
2011.
[10] S. Kaowai, & P. Robinson, In grandmother's house: Thai folklore,
traditions and rural village life. Singapore: Monsoon Books, 2011.
[11] C. Dempsey, Yak, giant demon, Wat Phra Kaew/Temple of the Emerald
Buddha, Grand Palace, Bangkok, Thailand. PhotoSeek.com. Retrieved
January 27, 2014, from http://photoseek.photoshelter.com/image/I, 2013.
[12] W. W. Anderson (Ed.). Folklore and Folklife of Thailand. Asian
Folklore Studies, 48. Retrieved January 28, 2014, from
http://nirc.nanzan-u.ac.jp/nfile/1508, 1989.
[13] L. Frédéric, Buddhism. Paris: Flammarion Iconographic Guides, 1995.
[14] D. K. Wyatt, Studies in Thai history: collected articles. Chiang Mai,
Thailand: Silkworm Books, 1994, pp. 29.
[15] B. L. Smith, Religion and legitimation of power in Thailand, Laos, and
Burma. Chambersburg, PA: ANIMA Books, 1978.
[16] P. L. Berger, The sacred canopy: elements of a sociological theory of
religion. New York: Anchor Books, 1990.
[17] N. Koompong, The aesthetics of power: architecture, modernity, and
identity from Siam to Thailand, Bangkok, Thailand: White Lotus Press,
2013, pp. 1
[18] N. Koompong, The aesthetics of power: architecture, modernity, and
identity from Siam to Thailand, Bangkok, Thailand: White Lotus Press,
2013, pp. 6
[19] ThaiWorldView.com. Thai Temples. Retrieved January 27, 2014, from
http://www.thaiworldview.com/wat/wat2.htm, n.d.
[20] M. McArthur, Chapter Name. Reading Buddhist art: an illustrated guide
to Buddhist signs and symbols, New York, NY: Thames & Hudson,
2002, pp. 68-69.
[21] D. K. Wyatt, Siam in mind. Chiang Mai: Silkworm Books, 2002
[22] G. Beguin, Buddhist art: an historical and cultural journey. Dist A C:
River Books Press, 2009.
[23] S. Nathaland, (Ed.) Thai folklore: insights into Thai culture. Bangkok:
Chulalongkorn University Press, 2000.
[24] D. K. Wyatt, Temple murals as an historical source: the case of Wat
Phumin, Nan, Bangkok: Chulalongkorn University Press and Thai
Studies Section, Faculty of Arts, Chulalongkorn University, 1993, pp. 1.
[25] K. Burke, A rhetoric of motives, Berkley, CA: University of California
Press, 1969, pp. 43.
[26] N. Koompong, The aesthetics of power: architecture, modernity, and
identity from Siam to Thailand, Bangkok, Thailand: White Lotus Press,
2013.
[27] C. James, Thai animated movie 'Yak: The Giant King': awesome for all
the family.Examiner.com. Retrieved January 27, 2014, from
http://www.examiner.com/article/thai-animated-movie-yak-the-giantking-
awesome-for-all-the-family, 2012.
[28] My Languages, Thai Alphabet. Retrieved January 27, 2014, from
http://mylanguages.org/thai_alphabet.php, 2011.
[29] Thailandbuddy.com, Thai Alphabet in Letters. Retrieved January 27,
2014, from http://www.thailandbuddy.com/learning-thai-language/
Alphabet-Graffiti-Letters.html, 2011.
[30] R. Cavanagh, Yaksha – the Guardian Giants. Thaizer Thailand Travel
Guide. Retrieved January 27, 2014, from http://www.thaizer.com/
culture-shock/yaksha-the-guardian-giants/, 2013.
[31] P. Senawong, Thai Ties: social customs and cultural traits that tie all
Thais together, Bangkok, Thailand: Samaphan Publishing Co Ltd, 2006.
[32] J. Ivanoff, The cultural roots of violence in Malay Southern Thailand:
comparative mythology: soul of rice; Volume 1: The tutelary figures of
malay political heroism, Bangkok, Thailand: White Lotus Press, 2010.
[33] B. P. Payutto, Good, evil and beyond: kamma in the Buddha's teaching.
(B. Evans, Trans.). Bangkok: Buddhadhamma Foundation, 1996.
@article{"International Journal of Business, Human and Social Sciences:68315", author = "David M. Lucas and Charles W. Jarrett", title = "The Yak of Thailand: Folk Icons Transcending Culture, Religion, and Media", abstract = "In the culture of Thailand, the Yak serve as a mediated
icon representing strength, power, and mystical protection not only
for the Buddha, but for population of worshipers. Originating from
the forests of China, the Yak continues to stand guard at the gates of
Buddhist temples. The Yak represents Thai culture in the hearts of
Thai people. This paper presents a qualitative study regarding the
curious mix of media, culture, and religion that projects the Yak of
Thailand as a larger than life message throughout the political,
cultural, and religious spheres. The gate guardians, or gods as they
are sometimes called, appear throughout the religious temples of
Asian cultures. However, the Asian cultures demonstrate differences
in artistic renditions (or presentations) of such sentinels. Thailand
gate guards (the Yak) stand in front of many Buddhist temples, and
these iconic figures display unique features with varied symbolic
significance. The temple (or wat), plays a vital role in every
community; and, for many people, Thailand’s temples are the
country’s most endearing sights. The authors applied folknography as
a methodology to illustrate the importance of the Thai Yak in serving
as meaningful icons that transcend not only time, but the culture,
religion, and mass media. The Yak represents mythical, religious,
artistic, cultural, and militaristic significance for the Thai people.
Data collection included interviews, focus groups, and natural
observations. This paper summarizes the perceptions of the Thai
people concerning their gate sentries and the relationship,
communication, connection, and the enduring respect that Thai
people hold for their guardians of the gates.
", keywords = "Communication, Culture, Folknography, Icon,
Image, Media, Protection, Religion, Yak.", volume = "8", number = "11", pages = "3578-8", }
