The role and functions of Mon traditional Sabbath food offering

Title

Author Dr. Zin Mar Latt

Issue Date 2013

 The role and functions of Mon traditional sabbath food offering
Abstract
There are over one hundred ethnic groups in Myanmar and Mon national is one of them. Most of
the Mon nationals settled around Bago (Hanthawaddi) Township in Bago Region, Mottama in
Mon State and Pathein Township in Ayeyarwaddy Region. Among them, Hinthargon ward
located in Bago Township was the primary settlement of Mon nationals among other living
places of them. In this area, they lived together with other nationals such as Kayin and Bamar.
They have been practising Buddhism from the days of their ancestors and have celebrated the
religious folk festivals every year. Almost all the Mon nationals celebrate the traditional
Sabbath Food Offering during the lent period. Traditional Sabbath Food Offering means the
food and meals donation to Sabbath keepers who stay overnight at the monastery on Sabbath
days. Most of the Mon youths perform in their respective roles and cooperate with each other in
team spirit. A role is a part of function taken or assumed by any person or structure in a society.
Roles are rooted in an individual’s status, which often fixed and assigned. Because of the Mon
parents, leaders and the presiding monks’ training, the youths have come to experience that
collaborating with one another leads to the unity of the Mon nationals and strengthen their social
structure as ethnic identity. The objectives of the study are to elicit the Mon nationals’
performance in their respective role; to find out the relationship between Mon traditional
subbath-food offering and ethnic identity. Ethnographic method or qualitative method was used
to collect data. Informal Group Interview (IGI), Key Informant Interview (KII) and In-depth
Interview were also conducted in this study. The study period was from 2010 to 2012.
Recordings were done and photographs were taken to make the survey complete.

Key words: traditional Sabbath Food Offering, roles, team spirit, social structure, ethnic identity
Introduction
All the nationals inhabit together within the Union of Myanmar and the Mon nationals
settled around Bago (Hanthawaddi) Township in Bago Region, Mottama in Mon State and
Pathein Township in Ayeyarwaddy Region. Among them, Hinthargon quarter which is located
in Bago was the primary settlement of Mon national among other living places of them in Bago
Township. In this area, they lived together with other nationals such as Kayin and Bamar. They
have been practising Buddhism from the days of their ancestors and have celebrated the
religious folk festivals every year. These religious folk festivals are made up of the community
members’ beliefs, values and norms which altogether constitute their ethnic identity. The
famous festivals among the Mon nationals are in Waso (June-July), Wa-gaung (July-August),
Tawthalin (August-September) during the Buddhist lent and Thidingyut (September-October)
at the end of Lent. The Mon traditional sabbath food offering held during the lent period are
explored in detail. In this activity, they perform their respective role and function. A role is a
part of function taken or assumed by any person or structure in a society. Roles are rooted in an
individual’s status, which often fixed and assigned (Barfield, 1997).
The objectives of the study are to elicit the Mon nationals’ performance in their
respective role; to find out the relationship between Mon traditional subbath-food offering and
ethnic identity. Ethnographic method or qualitative method was used to collect data. Informal
Group Interview (IGI), Key Informant Interview (KII) and In-depth Interview were also
conducted in this study. The study period was from 2010 to 2012. Recordings were done and
photographs were taken to make the survey complete.
Making merit of Mon nationals in the study area
Almost all the Mons living in Hinthargon have built pagodas and monasteries for their
religious belief. There are ten monasteries and eight pagodas at Hinthargon. They have deep
conviction in performing meritorious deeds. On this a Mon grandmother living in Taung-htan
roofed house said:
“My husband is a farm land and we are poor. But we donate what we
could while living from hand to mouth for the sake of next existence. With
a little income we cook our daily food, a part of which is donated to three
monks. On Sabbath day, we cook a good curry. With a special offertory
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of food, we go to the monastery to receive Precepts from the presiding

monk.”
Another Mon grandmother, aged 76, added:
“A Mon tradition in this area is, at dawn every morning, during the lent or
outside of it, almost every household offers food to tanswan (alms-round
of monks walking in single file). But I offer food to monks who go on alms-
round and sit down a few minutes at host house. I also send a set of
containers of alms-food to the monastery every month.”
Most of the non-Mons also described that the priority of Mon nationals of Hinthargon being
religious, enjoy donating and meritorious deeds. At Hinthargon a Mon household would offer
alms-food to from at least three to fifty monks. On this a 50-year-old Bamar said:
“In offering of alms-food some households have to cook about a pyi of rice.
They offer cooked rice as well as curries. They raise bed before daybreak
especially to cook rice for dawn alms-food of the monks. Only after that
they cook for the family.”
Concerning this case, an 80-year-old Bamar woman, a store-keeper living in
Hinthargone, said:
“The Mons are more committed to religious activities than Bamars. I
notice they donate a lot. When a donation event is to take place at
the monastery, they stop their business at home in order to
contribute voluntary labour at the event. For example, a pony-cart
driver would suspend his services for the day. As for myself, though I
do donations sometimes I would not close the shop. But I have
respect for their good work based on religious faith.”
The above statements show they are devout generous Buddhists who are eager for
merit-making. And this trait is found to be recognized by other nationals.
Background history of Mon traditional Sabbath food offering
According to the majority of the Mon nationals residing in Hinthargon, the month of
Waso (June-July) is considered a holy month for the Buddhists. They offer monks robes and,
delicacies to the monks in the monastery of their patronage on the full moon day of Waso.
Since the past times almost all the Mon youths make the traditional Sabbath Food Offering
during the lent period. Traditional Sabbath Food Offering means the food and meals donation
to Sabbath keepers who stay overnight at the monastery on Sabbath days. It is prepared by the
Mon youths themselves. A 78-year-old Mon leader said:
“Since my youth, I had been a leader of Sabbath-day food offering
team. Now young people have taken over. As a youth of thirteen, I
saw older persons contributing labour and always realized I must
take such responsibility one day. Boys and girls of about that age
were in membership.”
The above fact highlights that Mon nationals’ Sabbath food offering teams developed
over 70 years and these offering teams depend on age. This activity has been carried out at all
monasteries where the Mons keep the Sabbath. It has since become as a Mon traditional
custom.
Most Mon youths form themselves into groups or teams and give labor contribution to
them. Most of the Mon national said that the groups are formed according to the monastery
they would be sending the meals, and send the alms-food to the monastery of their choice.
Some join the team for religious reasons and some choose to join to be together with their
close friends. Some groups are formed entirely with a group of friends for social purposes. An
18-year-old female member of a team, living in Mon Sanpya one Street said:
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“Teams are based on monasteries and their number is in

propitiation to donors. My mother is from Khaya village (Hpa-an
Township, Kayin State). All the Mons who moved from Khaya
patronize Pun Htaw monastery. I have enlisted in Khaya team in
Mon Sanpya eight Street my friends belong to it.”
The above statement shows that these associations aim the Mon youths to participate in doing
merit and the youths also have a sense of merit.
The team members stick close together not only through the lent period but on other
religious and social occasions such as the Robe Offering (Kahtein), wedding receptions and
novitiation ceremonies and funerals. If there be any need for assistance at the house of a
member, such as weddings or funerals, they would all go and lend a hand. A young Mon
leader, aged 24, said:
“After the lent period is over, team members also help out in a team
member’s social event auspicious or not, like a funeral, novitiation,
ordination, or a wedding. For the Kahtein (Robe Offering) celebrating at
monasteries each team collects money for an offering of delicacies. No
outside voluntary labour is needed now. Each monastery has its own
donors and helpers.”
This statement describes that all the Mon youths eagerly participate in their respective teams
and the social networks not support for the unity of all members of their respective group also
all the Mon nationals.
The team members would be familiar with all the activities of the team since they were
young. Thus they have a chance for the choice of a life partner appears more likely. A team
leader added:
“We have to give service. If not, the Mon tradition will waste away. Elders
before us have taught and pulled us along. Now is our turn for
leadership.”
This statement describes that most of the Mon national living in Hinthagone usually
participated in young life and take the respective responsibilities regarding the Sabbath-food
offering. It can be said that they have a self-concept on their identity and their social network
depends on age.
Most of the members of the Mon youth said that there are no hard and fast rules or
regulations, requiring compulsory membership from all the youth. All the Mon youth in a
household, regardless of the number, could join the teams. However, if a family cannot afford
to let all children join the teams, they have to give priority to younger ones. Those who cannot
join would have to help the younger children with whatever that is needed for the activity
instead.
Some young members explained that some youths, though willing to join the groups,
cannot afford membership fees. In such a situation, a rich, generous family forms a team
comprising such youths at its own expense whereat they need not pay membership fees. Then
that team goes out soliciting donations, which is then used for holding Sabbath food offering.
A shortfall in the fund needed is remained by the donor. Such a donor said:
“I have organized a team, including my son. I would like to see youths
standing by without joining a team because they cannot afford
membership fees. I see to it that at least a youth from every household is
included in a team. In this way, their wish is fulfilled and the Mon
tradition is kept alive.”
It can be said that the donors want to maintain their traditional customs so that they support to
the needs of Mon youths.
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There would be altogether 25 to 30 members each in most teams. The minority of them
has about 50 members of each. It is because the strength of the team is decided on so as to
acquire funds to donate a Padaetharpin. Team members select two leaders, one male and one
female, from among them. Normally the leaders would be those who have good relationships
with all team members. Membership fees for the teams pay the due amount in installments or
as convenient. For example, if the required amount is 12,000 kyats (2011), they could pay
1000 kyats a week for twelve weeks, or they could pay in installments. A female team member
said:
“Our team has a membership of about thirty; the team’s quotas were 1,
2000 kyat (2011) and 1, 0000 kyat (2010). I contribute in five installments,
but it takes longer when I have many payments to be made. We go on
alms-round weekly, and remainder-money is held by the two leaders by
turns.”
Depending on the number of food offering groups, various tasks are assigned among them. A
male team member said:
“There are three similar teams for Alae Mon monastery-two of young
people and one of older people. Tasks are taken up by turns: a group may
cook rice and another may cook one week and vice versa the following
weeks”.
Going on collection rounds of Mon youths
Team members meet after 12:00 noon on every Sabbath day and go round the ward to
collect donations (Figure 4). All houses contribute either cash or rice to the teams. The
households, even though they have to make contributions every week, would not complain
since the donation is not possible for just one family and because it is a joint contribution by all
concerned. For families or households where there is no youth to spare due to the demanding
household duties, they have to offer extra cash donations.

(Figure 4) Youths on alms-round to solicit resources

for preparation of Sabbath food
It is not compulsory for all team members to go for collection rounds. If there are
anything important he or she must attend to, the absence is understood. However, they must
make their appearance of their own free conscience in the following weeks. A 16-year-old
team member boy said:
“I work at a goldsmith’s shop and can do this religious chore only every
other week. All other members sympathize with my circumstances.”
The above facts highlight that though the members are young they have mutual
understanding to each other.
Preparation of Mon traditional Sabbath food
All the members of the Mon youth said that the weekly collection from the donors plus
the general fund is used for the preparation of the meals. Depending on the amount of
donations, they would prepare rice broth, mo-hin-ga ( ), fried noodles, fried
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vermicelli, yew-kyar-kwei ( ), tea and so on. They need to prepare more when there
are a lot of Sabbath keepers on full-moon and dark-moon days. The surplus cash is set aside for
the Padaetharpin Festival held on the day after the Full Moon Day of Thadingyut. A youthful
member said:
“At the starts of lent period, peoples tend to be more generous so we
receive a lot of offerings. Some rice is sold off to whoever is willing to buy.
The proceeds are used to prepare Sabbath meal. Expenses depend on the
number of Sabbath keepers. Our monastery caters for about 25 of them,
costing us about kyat 1, 5000 a week. Yet we are left with a surplus of kyat
2, 000-3, 000.”
According to the account of most of the Mon youths, they would gather at a particular
house to prepare food for the Sabbath keepers every Sabbath day. Some groups choose the
house of a team member with the permission of the parents of that household. Some find out a
suitable place with the help of a friend. The place needs to be spacious enough for the cooking
activities. Sometimes, especially at the Padaetharpin (Holding ceremonial round of tree
shaped stand where various articles of offering are hung) Festival during Thidingyut, there
would be so much fun and merry-making that the owners need to be able to tolerate the noise.
Team members gather at the chosen place or house and make preparations in the
evening of the pre-Sabbath day. A team leader said:
“One pre-Sabbath day night, the volunteers need a house virtually at their
disposal, what with their prospective boisterousness, preparation of a
Padaethapin, hosting guests, and playing tapes. They need spacious
quarters, like a whole floor of the house. If rice broth is to be made,
preparations were made on the night before, like, picking out grains of
husked paddy out of the rice”.
Since they have to get up at 3:00 am the next morning to start cooking, they sleep
overnight at the place. The youth normally stay up all night after the preparation work is done.
To fight sleepiness, they play video tapes and Parcel game. They can afford about one hour of
sleep only but are very happy. The leader has to supervise his team members.
Parents trust their children and allow them to do so. The youth also try to be worthy of
the trust, and treat other team members as their own brother or sister. All the Mon youth of
Hinthargon said that they not only get religious merit from the good deed, but they also get
much pleasure out of it.
Sometimes, the teams would prepare food or snacks for themselves at that night. They
also invite other teams to eat with them. For instance, if a team prepared snacks at a particular
meet, they would go out to other teams around 10:00 pm that evening to invite other teams to
join them. This interaction among the different teams promotes good relationships. In this way
the kindred spirit is bred in them since young.
Early the next morning, the cooked meal would be carried to the respective monastery
and the food offered to the monks and the Sabbath keepers. When the meal is finished and the
washing up activities are done, the presiding abbot of the monastery would give the youth a
sermon and preach them to preserve the national culture, arts and literature and to hold the
Triple Gems Buddha, Dhamma, and Sangha) in reverence at all times. Another
team member said:
“After the devotees have had their meal and doing dishes has been
finished, the presiding abbot administers the precepts. Then he also
admonishes how to keep Mon traditions alive, like, to choose a Mon as
life partner, to always use Mon language at home, to greet one another
in Mon language on the road, and to learn saying of prayers in Mon
language.”
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This fact shows that the monks himself encourage the youths to maintain their ethnic identity.
Discussion
Members of the society interact a network of social relations ordered and patterned
according to prevailing customs (Cited in Thidar Htwe Win, 2015). They share their
knowledge and customs with each other in their social network. In addition, the structure of the
society and the behaviours of tis members can also be found within its social networks (ibid).
Similarly, in this study, Mon national living in Hinthargon demonstrates their distinctive
customs through their Mon traditional Sabbath-food offering as social network. In this social
network, their traditional customs can be found. From the above factors, the social institutions
of its society can be seen in their social structure.
Conclusion
This paper shows the elders’ activities tend towards the Supramundane (
while young people try to fulfill their needs. In their traditional Sabbath-food offering, most
Mon parents and leaders fulfill whatever necessary needs and train to have the youths always
instilled with self-concept that their Mon traditions must be kept alive and to cooperate with
each other. Moreover, the Mon presiding monks also admonish to maintain Mon traditional
customs. For these circumstances the Hinthagone-dwelling Mons are able to maintain their
Mon traditions to date.
In cooperating with each other, most of the Mon youth not only have a chance to meet
each other well but also have come to know the spirit of togetherness. It promotes closeness
among the youth, enhances religious faith in them, and perpetuates the unity among the Mons.
Thus they benefit materially and spiritually. It is said that the social network is very important
not only for maintaining Mon identity but also for the unity of the Mon national in Hinthargon.
Acknowledgements
I am deeply grateful to Dr. Thidar Htwe Win, Professor and Head, Anthropology Department, Mandalay
University for giving me constructive critical comments and valuable activities. Besides, I would like to thank all
the respondents of Hinthargon ward for their kindness, invaluable help and support in the writing of this paper.
References
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Myanmar Socialist Lanzin Prty (MSLP) (ed), 1968. Tainyindha Yinkheihmu hnin Yoya Dalei Htonsan Mya,
Mon, (Culture and Customs of National Race of the Mon),Yangon: Central Office of Myanmar
Socialist Lanzin Party .
Thidar Htwe Win, 2015, A Glance At The Dynamics Of The Traditional Social Networks Of Simintun Village,
Amarapura Township, Mandalay Region, International Conference on Burma / Myanmar
Studies, Burma / Myanmar in Transition: Connectivity, Changes and Challenges, University of
Academic Service Centre (UNISERV), Chian Mai University, Thailand.