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It is not just a form of sustenance that nourishes the body; it is also an aspect of everyday life that feeds not only the soul but the unbounded realms of the imaginative human mind. Such proverbs as above are an example of how rice is revered and incorporated in day-to-day living of the peoples in this region. Even outside the region, as in Mizumono Kuni – the Land of Luxurious Rice Crops that is Japan, the placement of rice is that of a very high level: …next to the Emperor, rice is the most sacred of all things on earth. Money can be squandered and the wastrel forgiven, but there is no forgiveness for wasting rice (Piper 1993:14). In Southeast Asia, rice is seen as the basis of almost all the cultures and civilizations ever created. It is also said to be responsible for the high populations of this region for if it wasn’t for rice that had replaced the millets and other staple food crops that preceded it, far fewer people could have been supported by agriculture (Piper 1993:1). The truth remains that the bulk of the cultures of Southeast Asia constitutes agriculturalists with rice as the main crop, with a few exceptions of course, in more industry-oriented nations for example. Two main elements can be derived: firstly, since rice has been the major crop cultivated in Southeast Asia for perhaps more than 7,000 years, surely cultures and civilization are interwoven with each other (Piper 1993:1). One can safely assume that that long a time must have been ample enough for gradual evolutions and intermixing of cultures and traditions, rituals and beliefs and so on that is closely linked to rice, so we can see similarities between cultures of different countries within this region that may have even perpetuated from the same roots. And the same goes to the careful selections of good varieties of rice over time. Secondly, rice is such an adaptive crop that it is not impossible to successfully grow it in different environments where crops could not have been grown successfully- from swampy valleys and deltas to hot, dry land above the floods and even in the mountain forests (Piper 1993:1). Consequently, rice is often seen as a blessed gift from the divine and that it is generally treated with due respect and reverence. What are the evidences for this? A good way of looking at the extent of the importance of rice in the lives of the Southeast-Asians is by observing the socio-cultural ways and practices of the peoples through their traditions and whatnot that have been passed down from one generation to another. Obviously, most of these societies have put a lot of emphasis on rice and religion seeing that rice has indeed impacted upon their lives like a blessing from the heavens. As such, we shall later look at the examples of two Southeast Asian societies in which I hope will evidently display the socio-religious significance of rice in the lives of its members, and the importance within their society as a whole. Before I proceed, I think it imperative to somehow define religion and what the term socio-religious (significance and) practices mean. Why should it be a good indicator of how much rice is revered and even worshipped in this region? As a food, why should one even relate rice to religion? The forms of religion vary enormously, but they are all alike to the extent that they are founded on a belief in the supernatural (Ferraro 1997:284). Although the definition and interpretation of religion is highly open to discussion and that not all anthropologists always agree on one, Ferraro offers a definition which I think is suitable to this paper. He defines it as a set of beliefs and patterned behaviours concerned with supernatural beings and forces. He continues, Because human societies are faced with a series of important life problems that cannot all be resolved through the application of science and technology, they attempt to overcome these human limitations by manipulating supernatural forces…all societies have a recognizable set of beliefs and behaviours that can be called religious (Ferraro 1997:284). As such, I am reminded of a story I read about the Iban people of Sarawak in which their early efforts to grow rice were unsuccessful and forest cleared of bush was reinstated overnight until certain appropriate procedures were followed by the farmers (Piper 1993:74). These procedures were done after consulting an earth-bound spirit whom later advised the people to give offerings and so on before clearing the land. Here is an example of how rice-growing is associated with beliefs in spirits and the supernatural and thus, according to the definition given above, of religion. Apart from offerings, societies in Southeast Asia also associate rice with rituals and purification ceremonies such as in weddings, marriages and births, before building a house, before setting off on a major hunting expedition, or before starting the farming operations of the new season. Almost always, prayers are included prior to these ceremonies so we can thus see that such social practices are often intertwined with religion and beliefs. The Socio-religious significance of rice among the Iban, Sarawak. Many of the customs and practices of the Iban, who make up approximately one-third of the population of Sarawak, are still continued today (Piper 1993:27). They are traditionally shifting cultivators who are a good example of how rice-farming can be put to use as a calendar that determines the rhythm of the year as its major ceremonials mark the changing seasons (Piper 1993). Having said so, rice agriculture is a highly ritualized activity and is really a complete way of life, rather than just an economic pursuit, and in which nearly all of the religious ritual has to do with insuring the success of the crop [Online]. Although ancestor worship is important, the fact remains that the principal function of the religion of the Ibans is that of to assure a good rice crop. Rice is thus believed to have a soul, and it must be treated respectfully and propitiated in order to provide a good yield [Online]. At each stage of the farming process, rice is accorded with such respect and reverence as can be seen in the following Iban prayer, which accompanies the replanting process: You the opulent, you the distinguished, Over the little ones, over the young ones. Oh do not tire, do not fail in your duty. Prayers alone do not show that rice is that important towards the lives of these Ibans. Here is a scenario in which reflects a more careful manner in which they handle rice. If any rice should be spilt on the way back from the fields, an Iban farmer will whisper an apology. If – and this is worse – the rice falls into the mire under the longhouse and cannot be recovered, then a special ritual has to be observed to make amends. This involves throwing a piece of wood symbolizing a ladder under the house and pouring water over it to help the rice spirits find their way back up the granary…(Piper 1993:74) Another ritual or a dance feast is given just after sowing, in which masks are worn to frighten away both evil spirits and rodents (see picture). Permission of Irwin Hershey in Piper 1993:36. Obviously the socio-religious significance of rice for the Ibans here is quite apparent and may sound over-zealous, but bear in mind that rice is practically life itself as it has fed thousands for centuries long. To the Ibans, there is also a source of divination or a spirit called Pulang Gana who presides over the earth and causes rice to grow (Piper 1993:74). In a variant of a folktale describing this spirit, the Ibans once had problems with rice production in which one basket of rice seed planted would give only one basketful of grain at the end of the season. Later, …when the spirit was asked for advice, it enquired about the way in which the farmers addressed their parents-in-law. Told that the farmers simply used their given names, the spirit recommended that they speak more respectfully to their in-laws if they wished for better harvest (Piper 1993:74-75). Here, one can observe that the value that is put on rice far outstretches mere religious significance and symbols… that even rice spirits play a role in shaping the socio-cultural behaviours and what is seen to be a more acceptable manner in dealing with everyday relations between people. Evidently, rice indeed plays a part in the cultural mouldings of the Ibans, to name one society out of the many within Southeast Asia with which rice has impacted upon as not only a form of nourishment. Finally, the Iban people also end their rice season and thus yearly calendar by celebrating the Gawai Padi which is the highlight rice harvesting festival of merrymaking, usually to give thanks for a successful harvest. Such an important celebration is yet again, religious-based and marks the significance of rice in their lives. Here, the popular tuak or rice wine is served along with an endless supply of home-cooked food served to the guests and celebrants of the longhouses. The Socio-religious significance of rice among the Balinese, Indonesia. The Balinese are particularly renowned for their rice-growing activities, their Hindu-influenced lives as well as the beauty of the hill-slopes of their island that are clothed with terraces which reach up from the rice-fields of the plains. For the Balinese, their legend of the origin of rice involves the rape of Mother Earth (the ‘Smitten Grandmother’) by Vishnu, the Lord of the World (Piper 1993:61). The story goes on to say that Indra, Lord of the Heavens then taught men how to grow rice. To the Balinese, rice is not only the basic sustenance of the body, but also the soul of man , incorporating male and female creative forces, as earth and water both unite to give rice. They also believe in the Rice Goddess Dewi Sri (Piper 1993:73) in which offerings are given to even at field shrines (see picture). At the same time, certain conducts must be observed: No loud noises are made in the rice-fields, for fear that the rice may ‘miscarry’ and fail to yield. For the same reason, there is no talk of death or demons in the rice field. When the rice ears begin to form, the rice plants are looked on as infants, and women go through the fields ‘feeding’ the overflowing rice with rice pap, just as they would a baby (Piper 1993:73). Field shrine to the Rice Goddess, Dewi Sri, Bali. (David Warrell in Piper 1993:35) Like the Ibans, the Balinese also perform a series of rituals that accompany each stage of rice farming whereby each stage is followed by an act of purification of the sawah : sprinkling on the field holy water which has been taken from the central lakes and blessed by the priests of the mountain temple. Here again, the rituals for the growing rice liken it to the life cycle of human beings: when the seeds are developing, the rice is said to be pregnant; then when they appear, a birth ritual is performed which includes ‘singing to the baby rice’ (Piper 1993:63). Evidently rice is indeed important and once again treated with respect and with protection, like life itself. The Balinese also provide offerings to their Gods especially during festivals, in which rice itself is often used to make multicoloured cones for example, called nawa sanga or rose of the winds (piper 1993:65). Finally, the merit that accrues from these offerings does not derive from their size, but from the sincerity and thoughtfulness with which they are made. Rice is fundamental to the cultures of Southeast Asia. In this paper I have only shown a mere tip of the huge iceberg from which comes the various traditions, practices and rituals that are part and parcel of the socio-cultural lives and religious domains of the peoples in this region. Rice not only represent life to the peoples here, but its significance is highly reflected in the patterns produced that is so unique of Southeast Asia. That belief systems and religions are incorporated with this significance is awesome. The same can be said about the principals of living that through beliefs of Rice Gods and so on have taught the people, such as how to treat one’s in-laws. What more can I say about the vital role of rice towards Southeast Asians than to reflect that to many here, if one has not eaten rice, one has indeed, not eaten at all. Bibliography: Bibliography of References. 1. FERRARO, Gary. 1997 Cultural Anthropology: An Applied Perspective. New York: Wadsworth Publishing Company.Pp.284-285. 2. PIPER, Jacqueline M. 1993 Rice in South-East Asia: Cultures and Landscapes. Kuala Lumpur: Oxford University Press. 3. REED, Mike. 1998 Gawai Padi - A Street Party For The Rice Goddess. [Online]. Available: http://www.sarawak.com.my/travel_features/ festival/gawai_padi.html 4. (no author) 1999 Who are the Ibans? [Online]. Available: http://www.hornbill.cdc.net.my/yzm/iban.htm Word Count: 2180
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